QVATERNIO OR A FOURFOLD WAY TO A HAPPY Life; set forth in a Dialogue between a Countryman and a Citizen, a Divine and a Lawyer.  
Per THO. NASH Philopolitem.  
Innocuos permit sales, cur ludere nobis  
Non liceat?— Mart. lib. 3. Epig. 98.  

Non juvat assiduè libros tractare severos  
Bartholesique tuos, sive (Galene) tuos:  
Sed libet ad dulces etiam descendere lusus  
Atque animum doctis exhilarare jocis.   

Non semper tristi ducit sua tempora vultu  
Prudens, sed curas temperat ipse suas.  
Nec pluviae semper stillant, sed solibus aether  
Aestuat interdum, lucidáque astra micant.   
Vt in vita sic in studijs; pulcherrimum & humanissimum existimo, severitatem, comitatemque miscere, ne illa in tristitiam, haec in petulantiam excedat. Plin. epist. 21.  
LONDON, Printed by JOHN DAWSON. 1633.   

TO THE RIGHT HONOURABLE MY VERY GOOD LORD, THOMAS, LORD COVENTREE, BARON OF AYLSBOROUGH, LORD KEEPER OF THE Great Seal of ENGLAND, and one of his MAJESTY'S most honourable privy Council.  
AFter that I had duly weighed, and considered the different natures and conditions of men, and saw every one walking a several way, delighting himself in 
(a) 
Velle suum 〈…〉 nec voto vivitur uno.  Pers: Sat. 5.  a several thing, according to his fantasy and inclination; one in one thing, another in another; the Grammarian in his Etymologies, the Poet in his Poetry, the rhetorician in his Elocution, the Sophister in his Equivocations, the Logician in his syllogistical Demonstrations, the Musician in the variety of his notes, the Geometritian in his Triangles and Quadrangles, the Architect in his Labyrinths, the 
(b) 
Mercibus hic Italis, mutat sub sole recenti  
Rugosum piper, & pallentis grana Cumini.   Apothecary in his Drugs, the Anatomist in his Dissecations, the foolish Oneiropolus in his Exposition of Dreams, the Cynic in his privacy, the 
(c) Hic satur, irriguo mavult turgescere somno.  Epicure in his taste, the Stoic in his dulness, the Huntsman in his dog, the 
(d) 
Hic Campo indulget; nunc alea decoquit; ille  
In venerem est putris.  Pers: ibid.  Falconer in his Hawk, the Artificer in his tool: how some are taken with Antiquities, some with Novelties, some with Tragedies, others with Comedies, some with invective Satyrs, others with smooth Encomiums; and how generally the most are Censorious, and are ever pulling the Scribe by the 
(e) 
Quoties dicimus, toties de nobis iudicatur; nec quicquam est tam insigne, nec tam ad diuturnitatem memoriae stabile, quam id quo deliqueris: adest enim serè nemo, qui non acuriùs atque acriùs vitia in dicente, quam recta videat.  Cicero.  hair, cum ipsi quidem ne pilum habent, nec ingenij nec judicij. These things, I say, after that I had duly weighed, & withal considered, how difficult a thing it is for the most curious Cook and Cater, to please the several palates of so 
(f) 
Tres mihi Convivae propè dissentire videntur,  
Polcentes vario multùm diversa palato.  Horat. lib. 2. Epist.  disagreeing a multitude; I began to withdraw my pen from my paper, and in the midst of my journey Palinodiam canere; but when I called to mind what I learned in my minority 
(g) 
Simul ista mundi Conditor posuit Deus,  
Odium atque regnum.  Senec. in Tbeb.  quòd regium est audire malè, cum facias benè; and how Neptune, Vulcan, and Minerva, together with the most noble Princes, Peers, and Potentates, have not been free from the censure of 
(h) Fabulatisunt de Momo, quòd cum judexinter Neptunum, Vulcanum et Minervam electus erat, eos ommes reprehendebat; nam cum Neptunus Taurum, Vulcanus hominem, Minerva domum effinxisset; Neptunum reprehendebat, quòd cornua in capite, & non ante oculos vel in humeris posuit; Vulcanum, quia non fenestratum pectus hominis fecit, ut sciri possit, quot doli essent in pectore: Minervam quia domus non effet trusaulis quae potest facilè circumagi, si aliquid mali accidexit.  Momus, and the injurious calumnies of ignominious persons, I went on with a greater alacrity, & thought it no disparagement to bear my part with such good Company in such a Consort. The calumnies of Momus are as the praises of Maecenas: 
(i) Diog: Lac●ti in Antist.  Antisthenes did never more suspect himself, than when he had an ignominious man applaud him, then, then did he use to inquire what evil he had committed. Simile gaudet suo simili: every thing delighteth itself in that, with which it hath a sympathy in quality and condition. Sues margaritam non curant, gallus Aesopi escam magis quam hyacinthum invenire desiderat; spernit bos muscas: it is the nature of swine to wallow in the mire, of Cocks to prefer a grain of Corn before the richest Diadem, of Oxen and Asses to ha●e the Muses. 
(k) Sucton: in Caligula.  Caligula hated Virgil and Livy, and would have banished them out of all Libraries, but he had his reward for it, he died like a 
(l) 
Qui equos potius & canes alere malunt quam eruditos, talis erit corum obitus, qualis equorum et canum. Ne post mortem malus eritipsorum només, quam ursi et Leonis.  Aeneas Silu. Epist. 111.  beast, & had not so much as a pen to remember him, but with detestation and hatred. 
(m) 
De amore Alexandri erga Homerum, de Archilao in Euripidem, de African● in 〈◊〉, de Lysandro in Sophocleus.  Vid. ibid.  Alexander loved Homer, Archilaus Euripides, Africanus Ennius, Lysander Sophocles, and they lost nothing by it, their noble acts and achievements have been well set forth, with deserved Encomiums to all succeeding ages. Let the dog's bark then, I know it is the nature of them so to do, and they cannot live but they must do it; let the Asses kick, it is hereditary to them. 
Invideat Satanas, et Zoïlus ilia rumpat.  Let the envious man split himself with Calumnies; it is as natural to him as for the Salamander to live in the fire, or the Chameleon by the air. I 
(n) Moverer, si de me Marcus Cato, si Lalius sapiens, si alter Cato, si duo Scipiones malè loquerentur: sed malis displicere, laudariest, non potest enim authoritatem habere sententia, ubi qui damnandus est damnat: Seneca Vnde Poëta; 
Contemni à itulto dedecus. este nego.   envy him not, but pity him, and wish him not to hurt himself, but to remember what befell to Phoebus his Crow; let me have the love of Maecenas only, which I shall esteem like unto Ajax his Buckler & Achilles his Spear, to defend me against the Caligulaes' of our time, and the hydra-like multitude. Unto you therefore (right Honourable) (seeing that I find it hath been a Custom of old to dedicate Churches to God, and Books unto good men) as unto a true 
(o) Maecenas fuit inter doctos nobilissimus, inter nobilissimos doctissimus, inter utrósque optimus.  Maecenas do I present these my Miscellanea. The malefactor betakes himself to the Sanctuary for refuge, because he hath offended; the 
(p) 
Colit hic reges, calcet ut omnes;  
Tantúm ut noceat cupit esse potens.  Senec. in Hercule Octaeo.  oppressor shrowds himself under the wings of Greatness, that he may the more freely exercise his cruelty. Innocence only seeks refuge, that she may be free from oppression. The herbs have no greater enemies than the weeds, nor Art than ignorance, which is ever fraught with malice and detraction. Against these enemies only these intellectual fruits desire shelter; whilst the Shepherd is at hand, the sheep are in safety; whilst the Chickens are uner the wing, the Vulture will not proffer to make a stoop; but when the Shepherd is careless, and the Hen leaves her Chickens, then do the Wolves and Vultures tyrannize, and sport themselves in the ruins of those harmless Creatures.  
These fruits of mine would wander in the world, as sheep without a Shepherd, subject to the 
(q) Vide Concionem leporinam in apologo, quo ostenditur, fortem orationem, nisi viribus sit suffulta, à potentioribus derideri.  blasting of every carping Zoilus and Momus, did not some vigilant eye watch and defend them. Wherefore I have Commended them to your Lordship's safe protection, and tuition. I must ingenuously confess, when I had fully finished this Discourse; and weighed it in the balance of judgement, and found it a little too light, I felt some reluctation in myself, whether I should present so worthy a Peer with so unworthy a present; but when I considered; In minutissimis gemmis nonnunquam esse maximum pretium, that with noble minds small things are highly valued and esteemed; and how I had often found, In maximis personis mel●itam quandam morum suavitatem, summa cum dignitate copulatam elucere; I resolved to run the adventure of it. Receive it then (Right Honourable) with the same hand with the which it is delivered, and accept of it as a small pledge of his service, who may perhaps sometimes present your Lorp. with some 
(r) 
Ni Satyram sapiat, nil Epigramma juvat.  Owen. 
Si me posthac jugem et sedulum lectorem vis efficere, quaeso ut Satyricè, potius quam lyricè mecum agas.  Petrarch. 
Qui corripit hominem, gratiá consequitur, potius quam qui blanditur linguâ.  Prov. 23. 
Nihil peccat, nisi quòd nihil peccat (dixit Plinius de quodam Oratore suiseculi) debet enim orator erigi, attolli, interdum etiam estervescere, efferri, ac saepè accedete ad praeceps.  Plinius epist. 26. 
I juvenal thy jerking hand is good,  
Net gently laying on but fet-bloud:  
So Surgeon-like thou dost with lancing heal,  
Where naught but lancing can the wound avail:  
O suffer me amongst so many men,  
To tread aright the traces of thy pen!  Parnassus.  sharp and sour things, but never with malicious venomous things; So shall you more and more oblige him that presumes to offer this toy and trifle unto you, that if any more serious thing happen in future times to come within his thoughts, to make your Lorp. partaker of it, and at all times to desire unto your Lord ᵖ: health and prosperity, accumulated with years and honours, the proper fruits and effects of so noble, just, and generally approved and applauded proceedings.  Vale, & Deus Optimus Maximus annos tibi longissimè producat, eventus omnes secundet, & amplioribus donis indies impleat. 
Interpone tuis interdum gaudia curis,  
Vt possis facilé quemvis tolerare laborem▪  
Your Honours in all duty and service. THO: NASH.   

¶ To the Reader.  
THe punishment of our first Father is hereditary to his posterity, he drew trouble and travel, cares and fears upon himself, and we groan under the burden of them. No man now is admitted into the world, but upon this Condition, that in the 
(a) 
In sudore vultus victum acquires.  Gen. 3. 
Ne●● shalt thou send into thy braunchie veins,  
A ●●t but bought with price of thousand pa●e●.  Bartas.  sweat of his brows he shall purchase his livelihood. Man is borne to 
(b) job 5.  labour, as the sparks fly upwards. We must not think to go to the Indies, and enjoy the fruits thereof, but we must pass through the troublesome Seas. Virtue is seated aloft, and the way unto it is by labour and industry. 

(c) Hesiodus.  Virtutem posuere dij sudore parandam.  It is action which giveth a well-being to every living Creature: the little Commonwealth so long flourisheth, as every member in that little body strives to bring honey to the hi●e: but when the drones begin to swarm and abound, than it goes to ruin and decay. The Athenian Commonwealth so long prospered as the people were in action and employment, but when they brought the delights of the Court of Darius, and the gold of 
(d) 

Aurum Persicum animos Atheniensium labefactavit, & dirâ peste infecit.  Alexand: Neap. lib. 3. Nasica, extinctis Carthagin●●sibus rempub: Romanam majore in discrimine adversus Catonem fore contendit.   Persia home unto them, than they began to give themselves over to wantonness, ease, and delicacy, and to decline their former prosperity. So long as the Assyrian Commonwealth set forth herself, so long she flourished, but when Sardanapalus, whom Bocchas will have to be the first that induced idleness into the world, began to invert the course of nature, to turn the days into nights, and the nights into days, and to give himself over wholly to delicacy, than the Commonwealth began to decay. It is industry that hath raised the most famous flourishing Commonwealths out of the dust; and idleness which hath leveled them with the dust. Of this our forefathers were sensible, when they first instituted mechanical Trades & Occupations, and found out the knowledge of the liberal Arts and Sciences; which had their institution to this end, to set us in the way which our Creator had appointed us to walk in, that is, by the way of labour and travail to get our livings, to the end therefore that we may live according to our first institution, and banish idleness from our habitations, which like the stupifying 
(e) 
Otium vivi hominis sepultura.  Sen: epist. 820.  Oppium buries us alive in the spring and flourishing time of our age. I have invited you here to the Country, to the City, to Divinity, and the Law. And have first presented unto you a Countryman, showing unto you the pleasures and profit of the Country, and the motives that induced him to take upon him that course of life. Then a Citizen, showing you the Commodities and delights of the City, and the motives that induced him to take upon him that course of life. Then a Divine, showing you the vanity of the world, and the motives that induced him to the profession of Divinity. Then a Lawyer, showing you the excellency of the Law, and the motives which induced him thereunto.  
Briefly, I have showed you a fourfold way to a happy life; 
(f) Sedentaris vita ignobilis, nam torporem segnitiémque corporibus, aequè ac animis conciliat.  sit no longer still then, gazing and looking about, but rise up and walk, try and tread those paths throughout, and let not the pleasures of the Country, nor the profit of the City, nor the vanity of the world, nor any thing hinder thee until thou comest to thy journey's end, then pause a while, and consider of the ways which thou hast passed, and that which thou most affectest, in aftertimes apply thyself unto; in any Case sit not still. 

Cernis ut ignavum corrumpant otia corpus; 
(g) Ovid. lib. 1. de Pont.   
Vt capiant vitium, ni moveantur, aquae.   

The standing water stinks with putrefaction,  
And virtue hath no virtue but in action.   Farewell. Yet stay a while, remember lest thou chance to go out of the way, that when thou comest to that rocky, thorny, craggy way which thou must pass, not to turn to thy right hand or to thy left, but to go strait forward to a pillar which thou shalt see before thee; whereon thou shalt find his inscription. 
Dulcia non meruit, qui non gustavit amara.  It is a pillar which Hercules set up to direct passengers the way to virtue, and is known by his name; and it is the way which Caesar, Pompey, and all the noble Romans went. It is the way which Littleton, justinian, and all the famous justiciaries went; and it is the way which will lead thee to the end of thy journey, a happy life. Farewell once again, commend me to our friends and familiars, the Disciples and followers of 
(h) Cujus decus, nec viperina multorum ingratitudo, nec occulta malevolorum infidiae, nec apertae adversariorum calumniae obscurare possint.  Littleton and justinian, but more especially to the Disciples of Littleton. Commend me, I pray you, unto them, and afford me that ordinary favour which cannot well be denied to an enemy, thy love and good will for my labour and pains, who have to my loss and detriment gone somewhat out of my way, to no other end and purpose, but to put thee in thy way. Vale.  
T. N. From the Inner Temple the 14. of May 1632.  
Lege, Relege, Perlege.  
Omnia tentato, quod bonum est teneto.  
Ne minima averseris, in est sua gratia parvis.   

Interlocutores.  

Rusticus. Agriculturâ nihil honestius.  
Vrbanus. Mercaturâ nihil utilius.  
Theologus. Theologiâ nihil sanctius.  
jurisperitus. jurisprudentiâ nihil honorabilius.    


ERRATA in the Book.  
FOl. 14. line 24 for fens read fumes. fol. 21. l. 12 for City parish r. little parish fol. 35. for Martin r. Marlin. fol. 67. l. 32. for from the line of r. to the line. fol 103 for Cufiters r. Curfiters, ibid. for Rust, r. jurisp. the last line but one▪ fol. 332. l. r. for lying r. begging, and for lie r. beg. fol. 230 for Adelstace r. Adelstane. l. 15. fol. 240. for Hen. the 4 th' r Edwithe 4 th'.   

ERRATA in the Margin.  
In the Epistle for vellesuum est, cuique r. velle suum cuique est, for had r. heard. fol. 9 for nuptae r. innuptae, and for innuptae. r. nuptae. fol. 30. for Olympia r. Olympiaca. fol. 32. for Hibernus r. cum Hibernus, fol. 55 for mutatur r mutantur, fol. 39 for praeter r. propter. pag. 88 for lanam r. lenam, p. 106. for ostendere r ascendere, fol. 134. for de Temps r. de tempore, fol. 132. for nescit r. noscit, fol. 162. for senem revidi r. senem sanum revidi, and for addicasset r. abdicasset, fol. 169. for superbia r superbiam, fol. 244. for argenium r. bominem, p. 274. for proliveret r. prohiberet, p. 278. for quoque r. quasi.  
These faults have I espied, peradventure some others have escaped me, (Bernardus enim non vidit omne) which whosoever shall find, if he will in a friendly manner make them known unto me, I will thank him, and if ever it be my fortune to meet him at the Press, I will endeavour to require him.    

A DISCOURSE BETWEEN A COUNTRYMAN And a CITIZEN: a Divine and a Lawyer. Wherein the Commodities of the Country and the City; together with the excellency of Divinity, and the Law are set forth.  
THese four meeting accidentally together, having heretofore been Scholars together in a Grammar-Schoole, and bred up under one Common Schoolmaster, after some kind Salutations on each part had, it was desired that some place might be appointed where they might renew their old acquaintance: unto which all of them most willingly condescended, and accordingly met together, where after repetition of many witty pranks and sleights committed during the time whilst each of them was under the rod, they fell at last to a more serious Discourse, each of other demanding severally, what motives might induce them to betake themselves unto those several courses of life. The first Conference being between the Citizen and the Countryman: the Citizen beginning as followeth.  Vrban: 
Indeed SIR, I must acknowledge that upon the first view of you seeing you in your Country habit, I did much undervalue you (for which I crave pardon) fearing that some misfortunes had befallen you, and so poverty had driven you into that mean habit, and attire, but when I understood, after some conference had with you, what course of life you took upon you, and that your habit did suit with your Country and condition, being much different from our City-fashions, I then wished to myself to have had some opportunity, having known you from your Cradle until the time that we shook hands at the Schoole-dore, and observed that docile and sweet disposition in you more fit for the Court and City, to know the motives that induced you to apply yourself wholly to the affairs of the Country, which at this time hating I shall desire you to impartit freely unto me.  Rustic. 
I shall in this your request, give you what satisfaction I can. The motives that induced me to take upon me this Course of life, were many, but chiefly my health, which I prefer before all earthly treasure; for I found that after I left the Grammar-Schoole, that the smoky fumes, and noisome vapours of the City did much offend me, sometimes driving me into a shaking Ague, sometimes into a Burning-fever, and continually distempering me, so that during the whole time I made my abode therein, there was scant a week together at any time that I perfectly enjoyed myself. Whereupon by the advice of the most learned Physicians, I took my flight into the Country, being by them persuaded that the sweet and subtle air would best accord and suit with my Constitution: and this was one of the principal Causes that induced me to take upon me this Course of life: other motives there were, amongst the rest this was not the least, that I had often heard, and experience hath since verified unto me that the 
a 
Beatus ille, qui procul negot●is, Vt prisca gens mortalium, Paterna rura bobus exercet suis.  Horat. 
Tempus in agrorum culta consumere dulce est.  Ovid. 
Inter omnes acquirendi modos est agricultura inprimis justa è matre terrae quaestuan pariens, corpora non enervans, ut artes sordidae pleraeque, sed ad labores et pericula subeunda roborans.  Arist lib. 1. Oeconom. 
Omnium rerum ex quib●s aliquid acquiritur, nihil agriculturâ melius, aut libero homine dignius.  Cirero. 
O fortunatos nimiùm, sua se bona norint.  
Agricolas, quibus, ipsa, procul discordibus armis,  
Fundit humo facilem victum justissima tellus.  Virg. lib. 2. Georg. 
Virum bonium cum majores nostri Iaudabant● i●a laud●● bant, bonum agricol●m, bonúmque Colonum; amplissimè laudiriexistimabatur qui ita laudabatur, inquit Cato.  Cato dear rustica; mitio. 
Cum mercatorum▪ quaestus sit periculosus et calamitosus, cum faen●ratorū inhonestus et dedecorosus, cum opificum sordilus et illiberalis: sola est agricultura, ex qua quaestus stabilissimus honestissimúsque consequitur, miniméque dolosus.  Arist.  Countryman's life is the most innocent, harmless, and most pleasing to God of any profession or state of life in the world. For that he doth not raise himself by the ruins of any: he oppresseth no fatherless, nor wrongs no widows: his Commerce is for the most part with the earth, and although he grow rich, she grows not poor, or if she do, conceals and buries it in herself. He never hears of her cries at his doors, complaints in the streets, or Petitions in the Courts against him; all his actions are exposed to the eye of the world, he doth nothing in obscurity or secrecy, the places of his Commerce are either the fields or the Markets; the Sun is his light, and the Standard his measure, false lights and measures are odious and hateful unto him: He keeps his course as constantly as the Moon: if riches fall in his way, he stoops and gathers them up: if not, he useth no sleights or tricks, or by-paths to come to them. Gaine he counteth goods when it is well gotten, otherwise wrong and robbery. Ambitious indeed he is, but it is to do his King and Country service; and Covetous he is, receiving more than ten for a hundred, yea a hundred for ten; yet keeps himself out of the reach and danger of the Law, so legal is his usury, so harmless his ambition. These were motives likewise that induced me to take this Course of life upon me. Others there were many, and this was not the least, for that it was the most useful and most necessary course and condition of life of any life in the world, without which no man can continue and subsist: for who is he that feeds us, or who is he that clothes us? is it not the Countryman? doth Corn grow in the streets, or are sheep bred in the Markets? Are not the fields our Seminaries? and doth he not play the part of the Alchumist? are they not his labours that produceth and extracteth them? therefore although I attribute as much to the City as any man, yet so long as a man may be as honest, as just, as good a Christian, and a better Commonwealth's man, I must ever prefer the Country. These were motives likewise that induced me to take this course of life upon me: yet these were not all, others there were, for that many 
b 
Haud Moses, haud ipse Noemus et Abram,  
Has curas humilésque bo●● sprevere labores:  
Sed studium colere arva fuit, vel pascere pingues,  
Balant●m per rura greges & bucerasecla.  
Great Kings and Consuls have oft for blades,  
And glittering Sceptres, handled books and spades.  Bartas. 
Numa Pompilius from the Blow was called to be the King of the Romans, and Quintius to be a Dictator of Rome. Gordius being called from the Blow to be King of the Phrygians, gave for his Arms the Blow, with a knot of ●●aces & ropes, with which his horses did draw, which his posterity did use as the most honourable Emblems, being a profession without which a Kingdom cannot subsist. Ferne in Lacies Nobility.  
The Blow is held an excellent bearing in Arms.  Boswell.  Kings and Princes have taken this profession upon them, and many Priests and Prelates have taken special notice of the good service the Countryman doth in the Commonwealth, and therefore have honoured him with diverse privileges which they have denied to other professors. The Emperors by the Imperial laws have appointed that no Lachesse of suit, or not demanding his patrimony after the death of his Father within the time prefixed, shall prejudice him: also that he may lay any exception peremptory after sentence given, wherein he hath equal power with the Knight or Soldier. The Kings & Queens of England likewise well weighing the good service that these men did in the Commonwealth upon all occasions, have had a special care of them; and therefore have ordained that their 
c 
See the Statute of West. 2●. Cap. 20.  
4●● H. the 7. cap. 19   Ploughs and cattle belonging unto them, shall not be taken in execution for a distress. King Henry the seventh much tendering their good and welfare, did by a Statute made in the fourth year of his Reign, which passeth by the name of the good Statute, specially provide, that every person of what degree or estate soever that had any house at any time for three years then last passed, or that then was or that afterwards should be let to farm with twenty Acres or more, lying in tillage or husbandry should maintain the said house upon the same, for maintenance of tillage and husbandry.  
King Henry the eight likewise by two several Statutes, 
7. H. 8. Cap. 1.  the one made in the seventh year of his Reign, the other made in the twenty-seventh year, 
27. H. 8. Cap. 22.  reciting the Statute of King Henry the seventh, by the name of the good Statute, doth confirm what had been granted in his Father's time, and further grants as in the said Statute it may appear. 
5. Edw. 6. Cap. 5.  King Edward the sixth by an Act of Parliament made in the fifth year of his Reign doth do the like. Queen Elizabeth likewise in several Acts of Parliament, made during the time of her Reign, was not forgetful of them. And Pope 
* Vide Statuta nobilis arti● agricultura urbis Roma.  Pius the fifth well weighing and considering how necessary a member the husbandman is in the Commonwealth in the Preamble to the Charter of Privileges which he grants unto them, thus speaketh of them, considering how by the diligent care and pains of our dear Children, our City which in times past was environed with the Sea, and wanted provision of Corn to relieve herself, Nostris faelicibus temporibus in these halcyone days of ours is not only free from wants, but is able to relieve her neighbours, and which is not the least benefit, we have the air about our City which in times past was foggy and unhealthful by reason of the waterish and marshy grounds which did environ it, is by the draining and ploughing of it, become pure and healthful: and considering again that they which do apply themselves to follow tillage and husbandry, ought not to be drawn from their business to attend the Courts of justice, lest thereby tillage should grow into decay. We of our special grace do confirm unto them all privileges which have been granted unto them by any of our predecessors, by any former Laws or Statutes; and further grant, that whosoever shall come unto our City with any Corn or grain, that he shall be free from the 
* Vt faciliùs commodiúsque omnes postint, ad vrbem hanc nostram frumenta liberè convehere, ad urbem accedentes ab omni onere quocumque p●o dictis frumentis immunes esse perpetuò declaramus.  payment of all manner of Toll whatsoever, and that all they which inhabit within forty miles of our City, and use the laudable art of Tillage and husbandry, shall not be disturbed and molested either in seed or harvest time, but shall have free liberty as well to gather in their Corn as to sow it; and that their Oxen belonging to their Plough Tanquam commoditatis immò necessitatis publicae instrumentis, 
Boves aratorios, ommiáque instrumenta ad agriculturam, necessaria, non supradictis temporibus tantùm, sed perpetuò pro quavis civili obligatione anferri prohibemus.  shall be free from any distress for any Civil duty or obligation, not only at the times aforesaid, but also at all other times. And whatsoever privileges have been granted in the best and most flourishing times, we do most willingly grant and confirm. So careful and vigilant have the Civil and Ecclesiastical Magistrates both Prince and Prelate been to uphold and maintain the husbandman's profession, as the chief pillar of a State, and welfare of a Kingdom. For they wisely foresaw that if there were not a special eye and regard had unto it, that those houses which were used to be receptacles of many honest Farmers and good livers, would in a short time come to ruin and destruction; that those arable Lands belonging unto them, which formerly had maintained whole families, would be turned into pasture. Those Villages which consisted of many families, and that did send forth upon all occasions the most 
d Ex agricolis et viri fortissimi et milites strenuissimi gignuntur, maximéque pius quaestus stabilissimúsque consequitur, miniméque invidiosus, miniméque malè cogitantes sunt, qui in eo studio occupati sunt. Cato de re rustica, initio, 
Piscatores, aucupes, dulciarios, lint ones, omnesque qui aliquid tractâsse videbuntur ad gynaeceà pertinens, longè arbitror pellendos a Castris, agricolas, fabros ferrarios, car pentarios, macellarios et Cervorum aprortumque venatores convenit sociare militiae.  Veget.  ablest men of a Kingdom to do their King and Country service, would be depopulated. Yea those Churches, Steeples, Bells, and all consecrated to divine service, would be razed and demolished and turned into a Sheepcoate, and all to maintain one family a Shepherd and his dog. So that by this means, idleness the destruction of many flourishing Kingdoms and Commonweals would have a free passage into a Kingdom, and those many men that were used formerly to have a livelihood out of those lands, would be sent into the high ways to seek their fortunes; for what else can be expected when the Country is enclosed and no admittance to be had there, but that they must rove at random and work out a fortune though with the adventure of their lives, where they can find it. The City will not entertain them, and if they would, they are not fit to do them service, having ever been bred in the Country. So that I may safely conclude, that the original and first moving causes of many of those 
e What inconveniences do ensue by the turning of Tillage into pasture. See in the latter end of Tirringams' Case, reported by Sr Edw: Cook, in his fourth Book, and in the beginning of the Stat. 4 to H. 7.  felonies, robberies, burglaries and murders which are now adays committed, proceed from the Arch-enemy to our Plough the Enclosing depopulator, yet you in the City are not altogether to be excused, you are Accessaries after the fact to these misdemeanours, you harbour and resette those men that otherways must of necessity live in the Country, they come unto you upon pretence to save some Charges, which they suppose are wastefully spent upon knaves in the Country, but their accounts being cast up at the years end, they fail in their Conclusions. I myself have known some of those saving frugal men, and have heard of many more, but never heard of any that thrived by it, it may be something may be saved in hospitality by lessening of a family, and by changing of a stately Countryhouse for a few rooms in a poor Shopkeepers Cell. A sufficient colour sure to blind some dazzled eyes, when there is five times as much spent another way, in Clothes and Coaches, in sights and shows, which might have been saved if they had lived in the Country. For there are so many bewitching attractives in the City, and Ladies so much given to longing, that no sooner do they open their Casements in the morning, but they see something in another, though perhaps 
*1 
Gay golden clothes and garments pounce doubt,  
Silk laid on silk, and stitched o'er the same:  
Great loss and play and keeping revel rout,  
With grosser knacks, I list no● now to name;  
Hath by abuse brought world quite out of frame.  Churchyard.  antic which they do want, which if they cannot forsooth have, they are either sick or melancholy, and nothing will cure them but a receipt of that sight which they then saw, which must forthwith he had, though with the expense of treble the value of it: so that I have often heard of some of those saying wise men, that have come to your Cities for such Physic, have been brought so low by such receipts, that at length they would have gone home, if they might, but the 
2* 
The Gent. is seldom well as ease,  
T●ll that he ride to London all in post;  
And up and down the Dice and Cards be ●ost.  
When he a while about the streets doth 〈◊〉,  
He borrowed pence at length to bring him home.   Coach, Coach-horses and all were gone. Yourselves had taken possession of the Enclosures, and the Gentleman was eased of the knaves that so much troubled him and his family.  Vrban. 
Sir, why do you make us Accessaries to these misdemeanours? we seldom invite you or send unto you to come unto us. We are men of mysteries and live by our trades and occupations; our shops are open to all Comers, and our houses to our friends and Customers, and it were inhumanity and discourtesy in us, when your Ladies send unto us to lodge and lie with us, to deny them such a Courtesy, when as we get our livings by them and such as they are. Or why do you lay any blame upon your Ladies, as though they were any cause of your ruin and overthrow. They poor Ladies, desire but Clothes, and those in fashion (being all the riches that they can justly challenge as their own) and a little meat and drink in lieu of those great portions which they brought unto you, and when they have them they keep them as carefully as they do their eyes, and how can they be the causes of your ruin and destruction?  Rustic. 
I would I could say so too, and justly excuse them, but alas I cannot, for it is too true they are our wives that first solicit & persuade us to come to your Cities, and so the first moving Causes of our ruin oftentimes: and when we are there we cannot want instruments that will put to a helping hand, the 
f 
Vbi quaeso nisi in urbibus voluptates faedae habitant? ubi lenocinia et prostrata passim pudititia? ubi stupra et adulteria, et incaestus atque omnis generis corruptelae? ubi luxus et gula inexplebilis? ubi mons superbiarum? vallis formidinum? palus libidinum, et mare mise●iarū? ubi patentes in mititiae et occultae fraudum tendiculae? ubi demùm virtutum fuga, & imperium peccati omnis? insid: notarij, voracissimum saenum, et qui●cquid malihomo in horminen molitur. Qui haecet q●ae sunt hujusmodi ●eine●e expetit vel aud●e, non longa est via, proxim●m urbem petat, quaecunque illa sit, quam vis angusta plenam ●al 'em inven et Horun namque malo um fons est Civi●a, a●deò ut quae ad tut●lam homin●s facta erat, ad ejusdem ●xcidium versa est.  Petrarch.  Stews, the Ordinaries, the Playhouses, the Taverns, and rather than we shall fail the Brokers will help us to a Commodity of brown Paper to help us forward; So that I wondered at the first how a Gentleman of our Country confining himself within the precincts of four or five rooms for the most part of his time, could consume an estate of a thousand pound by the year within a dozen years or less; but when I heard what Courses he took, what Company he frequented, I wondered then how he could continue so long. Our old Chronicles tell us, and so do our Books of the Laws and 
g 16. R. 2. Cap. 4. 20. R. 2. Cap. 2.  Statutes of the Kingdom of ENGLAND, that 
Our Elders did not so delight in trash,  
And tempting toys, that brings a man in lash;  
They loved plain robes, but hated purses bare:  
Made much of men: gave Neighbours beef & bread,  
Yet left their heirs rich when they were dead.  
They raised no Rents to make the Tenant whine,  
Nor clapped no yoke on friendly Neighbour's neck;  
Nor made poor folk find fault with Cuthroat fine.  
But had the hearts of people at a beck,  
As we have now our servants under check.  
O how plain men would follow Landlord than,  
Like swarms of Bees when any wars began;  
Yea glad was he that might with Master go,  
Though charge and wife he lest at home behind▪  
In this fine world the manner is not so:  
Hard handling makes men show another mind,  
Then loyal love made men's affections blind:  
Now can they see and will do what they list,  
Cast off like Hawks, come when they please to fist.   
It was anciently the honour of the English Nation to keep good 
h 
His Table dormant in his Hall always,  
Stood ready covered all that livelong day;  
Without bake-meat was never his house;  
Of fish & flesh and that so plenteous:  
As Chaucer observes of the Frankline the noble Housekeeper of England.  
Nobilitatis Anglicae decus olim fuit rure vivere, hospitalitatem colere●ex his super caeteras gentes famam meruer●mus, sed nunc viri generosi, quibus in urbe nihil rei est, faeminarum ambitione eò trahuntur, mariti ut uxoribus, parents ut filiabus gratificentur, nec enim nisi Londini novam et transmarinam vestium formam invenire est: at Londini si nuptae sunt, nuptia●um spem evertunt, si ●nuptae, famam et maritalem censum.  
Mos Italorum obtinuit ut viri generosi alijque permulti relictis agris in urbes migrent. Obsecro (inquit Serenissimus nuper Rex in oratione 5.) peregrina haec cò relegemus unde orta sunt, et antiquum Anglia morem postliminio revocemus.   Hospitality, and to be well attended; and men were so much addicted thereunto, that divers Laws and Statutes were made to prohibit them from drawing such long tails after them; but they were not then so forward, but now they are as backward: that which our forefathers bestowed upon the necessary feeding of many bellies in the Country, we bestow upon our backs in the City; and that which they bestowed on many blue Coats with Cognisances, we bestow on a Coach and avant-Courrier; yet they kept their estates, we spend them, they lived and died rich, we miserable. These were motives likewise that made me leave your Cities, and betake myself to a poor Cottage in the Country. Yet these were not all. Other reasons there were that did much prevail with me; and this was one. For that it pleased the great 
*3 
In Sin●i veniunt, montisque cacumina Moses  
Conscendit, Dominus faedera sancta novat.  Ex●d. 19.20.  jehovah God Almighty in the Country to distribute his sacred Laws and Ordinances to his servant Moses, as being the most convenient and proper place for it; for that is one of the chiefest reasons that I find to have been given wherefore God went out into the 
i 
Quaerentibus, quae causa sir, cur deus non in Civitate, sed in vasta solitudine, leges condiderit, respondendum, censeo, (inquit Philo) quod Civitates complures, malis, (de quibus dicere reformidat oratio) impierate erga deum, injustitiâ erga se mutuò redundabant.  Philo jud. d● 10. Precept.  remote places to deliver those sacred mysteries; because he found in your Cities you were given to pride, to self-love, to detraction, to envy, and inclinable to arrogate the invention of those sacred Laws unto yourselves: and therefore to give you no occasion to glory in those things wherein you had no hand, he went out from you, he left your Cities and betook himself into the Country. In the Mount did God deliver those holy Laws and Statutes. Thus not only the Kings and Emperors, but even the King of Kings hath honoured the Country with many extraordinary graces and favours above the Cities. These were motives, I say, that did much prevail with me. Yet others there were, as when I called to mind the happiness generally which the Countryman enjoys; how he is not much troubled with cares of building, nor terrified with 
4* 
Non illum insidiae, non spes, non pallida torquet,  
Suspitio, non ille dolos, aut crimina versat.  
Sed tectas avibus pedicas molitur, etauc●ps  
Decipit, aut Cervis varas, et retia figit.  
No fallow fear doth day, or night affright him.  
Unto no fraud doth night or day addict him:  
Or if he muse on guile, it is but to get  
Beast, Bird, or Fish in toil, in snare, or not.  Bartas.  fears of losing what he hath builded. He hath little Commerce with Commodities subject to the fury of fire and water. He seldom adventures upon the 
k 
O fortunatum, mare quitam flebile nunquam,  
Navigat, experto credens,  
No other Seas he knows, no other torrens,  
Then that which waters with his silver-current.  
His native meadows.  Bart.  Seas or builds stately Towers upon the Land: his Rents are his Revenues which the fire and water may wash and purify, but hardly take from him. And if it chance a sudden fire and inundation to happen, a small matter will repair his ruins and losses: his 
5 
Si luxus, si vestis abest, fi Charasupellex,  
Pista nec aureolo sub tegmine purpuraludit;  
Nec picti rident posts, & laevia eburneîs  
Tesserulis tabulata nitent, nec sutilis arca  
Clausas caelatopes, et avarae pondera lamnae,  
Natiuâ at proprios lanâ sibi nevit amictus:  
Fontibus antra madent; atque horna onerantur inemptis  
Vina Cadis, plenóque greges numerantur ovili.   rooms are not hanged with the rich Tapestry of Flaunders, neither is his house furnished with the fine linen of Holland: he drinks not in silver-vessels, neither are his garments fringed or embroidered; he is seldom troubled with his Coach, Coach-horses, or a disordered Coachman, but in stead of them he hath a competent quantity of householdstuff, enough and no more; one plain Table-bord with Chairs and stools suitable; he drinks in earthen vessels, or in vessels made of Tin or Copper, in which his drink relisheth as well as in bowls made up of the purest metal: his bedstead are plain, his beds are of Flox, which though they are hard, yet they are wholesome, especially in the Summer season: and his Curtains are made of the wool of his 
* 

What though hit Wardrobe be not stately stuffed,  
With sumptuous silks, pinched and pounst and puffed▪  
He is warm wrapped in his own grown wool,  
Of vubought Wines his Cellar's ever full,  Avaritiae rarò sunt addicti rustici, high curant solùm abscondere paupertatem, ut Rusticus apud Tibullum de se loquitur.  
Non ego divitias patrum, fructúsque requiro,  
Quos culitantiquo condita messisavo.  
Patva seges satis aestivo securus ac●rvo.   own sheep. Two garments he hath and no more, one for the Winterseason, the other for the Summer, and as many servants, one of the masculine, the other of the feminine sex, and one horse well under-laid to carry him and his Commodities through the dirt to the Market, and this is his for-fortune: so that if a misfortune do befall him, his friends and acquaitance can easily set him up again. Again when I considered how that the Countryman hath more 
l 
Libet jacere modò sub antiqua ilice, modò in tenaci gramine. Horat. Augustus Caesar de quodam Romano negotiatote mortuo dicebat, miror, cum tempus illum desecerit ad negotiandum, quomodò moriendi tempus reperire potuerit.  
Vide apologum de luscinia, & hirundine: quo ostenditur, melius foris vivere quiet, quam in urbibus molestia.  
O semideum certè qui rure commoratur, ubi quis quotidiè cum vicinis suis ante portam implatta, velper ipsam quoque fenestram confabulari possit.   freedom and liberty than you in the City, if he be addicted to his study, he hath more time to look over his books, if to his pleasures and delights, he hath more time to hawk and hunt: if he desire to visit his friends, he hath more time to laugh and be merry with them: if to refresh and recreate himself at his meals, he hath more time to sit by it: if he have a desire to walk into the shady groves, or by the silent rivers, he may do it without 
m Domino nullo stragulo, nullo servo opus est, sed unusquisque solus, ex una vicinia in aliam animi causâ, sese confert, sic ut nemini de honore suo detrahatur.  attendance, and no man will tax him of not keeping state. If he desire to go in a plain habit, no man will condemn him, for that it was the old fashion of England. Again, when I considered that the Countryman hath not so many causes of 
n In celso, & humililoco viventes discrepant in eo, quòd is qui vivit in humili, pauperes quorum misereatur, sibi multos obsersari videt: sed is qui degit in illustri multos opulentos contemplatur, ut ob invidiam macie contabescat.  discontent and disquietness, as you in the City have; for if he at any time chance to walk abroad, he meets with few or none but poor Cottagers, poor Carters, diggers and delvers, and in conversing with them is put in mind of his own happiness, how much he is bound. with 
o 
Moribundus Plato, naturae gratias egit, quòd homo, non brutum, quòd mas non faemina, quòd Gracus non barbarus.  
Vide fabulam de asino, simia & talpa, quae significat illo: qui se judicant infaelicissimos, comparatione aliorum faelices esse. A sinus infaelicem se putabat, quod nulli animali esset tertibilis: Simia, non tanta est turpitudo tua quanta mea, qui sum sine cauda. Talpa, quid querimini? cum sciatis me captum oculis, et sempiternas in tenebras à natura procreatum fuisse.   Plato to praise God, who hath placed him in degree so far above those poor men, who might have made him a bruit beast, or a Barbarian, or as mean as the meanest. In one place he beholds a poor Cottage, that hath no other windows than serve to let out the smoke, no other hangings, than what the Spider affords, no other bedstead, or Table-bords, than the bare earth, no other bedding than plain straw, or such as the barn affords, no other Cowches, or Chairs, or stools, or forms, or benches, or Carpets, or Cushions, than what Nature hath wrought with her own hands, the ground work being the earth, and the green grass, the Cowselap, the Primrose, the Honeysuckle, the workenmanship, sweet and sightly enough, but quite and clean out of fashion, and not in that request as the curious works of Art are. In another place he beholds one digging and delving in dirt and mire, either in making of ditches or scouring of trenches. In another place, one standing up to the knees in stinking excrements, lading his Tumbril to manure his Land. Here he beholds one coming from the Market with his Candles in one hand, his Can in the other, his Wallet on his back, and his Tarbox at his girdle: there another coming from the Wood with fuel on his back to warm him when he comes home. In a third place, a poor Shepherd sitting on the side of a hill, or on a plain in a cold Winter's day, shivering and shaking as if an Ague had taken him, and dropping at the heels, as if he had been taken out of a River. All of them being clad in 
p 
Patres nostri oberraverunt cum ovillis et Caprinis pellibus.  11. Heb. 37. 
Our Fathers wore good Frees, to keep them warm.  
And Kendall-greene in Summer for a show.  Churchyard.  Sheepskins, like unto our forefathers, having no more clothes than they have backs, no more provision laid up in store than will serve them for a few days, and no other revenue than their daily labour; in conversing with whom, I say, he's put in mind of his own happiness. Whereas you in the City seldom walk abroad, but you meet with objects which offend and discontent you. Sometime you meet with an Alderman, and repine (though you be rich) that you are not so rich as he; sometimes you meet with a Baron, and repine, though you have an Alderman's estate, that you have not an estate of a Baron, and are never pleased, unless you meet with a 
6* 
How the Knights of our time, degenerate from the order of Knighthood, it may thus appear.  
Gerrard Leigh writing of Olybion, who was the first & most ancient Knight, being Knighted with japhets' falchion, which Tubal made before the Flood, affirms Hospitality to be one of the nine virtues, belonging to Knighthood: Now what Hospitality many of our Knight's keeper, the nine ninepenny-Ordinaries do sufficiently manifest.  
The nine virtues belonging to Chivalry are, 1. to worship God, 2. to honour father and mother. 3. to be merciful. 4. not to wrong the poor. 5. not to turn thy back to thine enemy. 6. to keep thy promise. 7. to keep Hospitality. 8. to do maidens right. 9 not to wrong the widow.  Leigh.  Knight, and then you glory that they walk the streets like Citizens, and you like Knights. Again, when I considered how in the Country every man is valued according to his worth and merit, and not according to his riches and estate. If he be a good man, every one there will love him, and honour him; if he be a dishonest man, every man will hate and despise him. They will not suffer goodness to be trampled upon, nor knavery to be applauded. Whereas amongst you in the City, no man is honoured ob id quod valet, sed ob id quod habet. If he be rich, there he shall be had in authority and renown, be he never so bad. And if he be poor, there he shall be had in contempt, be he never so good. Again, when I considered how in the Country▪ men are more faithful to their friends, more 
q 
Non locat infami steriles in faenore nummos,  
Et super insontem munera nulla capit  Rusticus—  honest in their Conversations, and more loyal to their Sovereigns. It was an observation long ago that never in a poor 
r Plutarch in Lycurgo.  Country Cottage was there any treason hatched. Again, when I considered how that the Countryman is better provided with things necessary for the life of man, than you in the City; he never troubles himself to send to the Shambles for his Beef or Mutton, nor to the Poulterer for his Poultry: he hath verveces, capreolas, et boves, beef and mutton of his own store, and wants nothing that the season of the year can afford him: if Pigeons are in season, he hath Columbo's domesticos, Pigeons at his door in his own Dove-house: if Pullet's, Capons, or Coneys are in season, he hath Pullastros, Capones, & Cunicalos, in his own Warren, and of his own breeding: if Partridges, Cocks, or Pheasants be in season, he hath perdices, palumbos, & phasianos in his own fields or Woods not far from him: if he want wool to clothe him, he hath the wool of his own sheep ad vestiendum: if he want Bacon, he hath Porkes of his own ad salliendum: if he wants horses, he hath Colts of his own breeding ad opera sua exequendum. So that he wants nothing which doth conduce to the use of man. Again, when I considered how that in the Country there are no 
7* 
Non animae tabes, tectisque inclusa sub arctis  
Tarda lues, purum lento faetore cruorem  
Inficit, at caelifacies, et aperta, serena,  
Semina languorum discussa tulêre per auras.  
Never gross air poisoned in stinking streets,  
To choke his spirits his tender nostrils meets:  
But the open air whereat full breath he lives,  
Still keeps him found, and still new stomaches gives.  Bartas.  foggy fens or stinking vapours, no young Physicians, no old diseases, no man there knows what Venerealues, or 
8* Morbus Gallicus is called by the Frenchmen the evil of Naples; by the Italians, the disease of France: which how it began and when in those parts, see Gwicciard in the latter end of his second Book of his History of Italy.  Morbus Gallicus is, Paralysis & Podagra are never heard of there, they were long ago banished by 
s 
In the fields both greeks & romans built their Temples to Aesculapius, amongst the Cottages of the Plowmen, and not in the City amongst the petered habitations of Artificers.  Ferne.  Aesculapius, and never returned to this day. juluba, Bolus, Syrupus, and Apozema are strange words amongst them. Plain Kitchen physic is their physic, and they know no other: no man there knows quid lapides sunt, nor is at any time troubled with any such thing, unless at such times as they have occasion to carry them in mapaliorum erigendorum gratiâ, for building and re-edifying of their Cottages. Whereas in the Cities let a man divide his estate in three parts, a third part is spent in pharmacopolas, et medicos, 
Medice non vivendum.  upon Apothecaries and Physicians, 
t 
Cyrum apud Xenophontem Ca●●byses docet, ut fugiat medicos, qui veluti amictuum fractorum resarcinatores, cum aliqui aegrotârunt, tunc medentur. Et Plato pharmacorum usum negligit damnátque sola namque victus ratio, ad sanationem morborum, multò magis ad corporis constitutionem firmandam aut sustentandam, utille pu●at, sufficit.  
Tiberius, medicorum arts, atque eos qui post trigesimum aetatis annum ad internoscenda corporis sui utilia vel noxia, alieni consilij indigerent, ridere solebat.   whom Cambyses would have Cyrus by all means to avoid. Thus have I showed you briefly according to my promise, the motives which induced me to betake myself unto the Country, and judge you whether that I had not just cause so to do.  Vrban. 
Sir, I am fully satisfied by your relation, that the Country-life is both a necessary, and a harmless course of life, and that there is no life to be compared unto it, if we respect the health of our bodies only; but what say you to the health of the soul, that may languish and pine away whilst you are caring for your body, wanting those means which we partake of in the Cities.  Rustic. 
Certainly, in both respects I dare be bold to say, that the Country is the place (if to any place pre-eminence may be given) wherein God is most delighted, and which is most pleasing unto him, of any place in the world. Let us examine the matter a little, to what place was it, I pray you, that our blessed Saviour in his greatest extremities always betook himself to seek for comfort and relief, to the Cities? No; In monte pernoctavit orans, in montetransfiguratus, in montem moriturus ascendit, on the mountain he prayed, on the mountain transfigured, on the mountain he died. Where was it that the holy 
u Turbis et urbibus derelictis, polentis aegrestibus victitantes, casulas sibi prope fluenta maris aedificabant prophetae.  Patriarches and Prophets of old time lived? in the Cities? No; they left the Cities and betook themselves unto solitary places; it was in the Country near unto the River jordan where they built their houses. Where was it that Abraham did so familiarly talk with God? was it among the sumptuous buildings of the Cities? No; in tabernaculis et Convallibus collocutorem Deum meruit, non in palatijs intérque delicias urbanas; it was among the poor Cottages in the Country; not among the high towering buildings of the Cities: where was it that he entertained the Angels? it was under a 
* 
Sub quercus umbra glandiferae convivium celebratum erat, non sub auratis laquearibus tectorum.  Petrarch.  shady Oak in the Country where those happy festivals were celebrated, not in any stately Town or City. Where was Elisaeus when the spirit of Elias was doubled upon him, and when he wrought those strange miracles which he did? He was either in the Desert of 
x 
Vbi erat Helizeus quando geminum rapti ducis consecutus est spiritum, quando ferrum contra naturam et consuetudinem suam natans flenti restituit amico; quando tribus regibus totidémque regijs exercit: bus, ne perirent fiti, repleto sine ullis imbribus torrente, subvenit?  Petrarch.  Idumea, or near unto the River jordan. Of what place did Isaac make choice to meditate on heaven and heavenly things? Egressus est ad meditandum in agro: he went forth into the Country to meditate. Where was jacob when he saw the Angels ascending and descending? Was the lying on a soft featherbed in the City? No; he was lying on a 
*9 
Impositâ saxon jacob cervice quiescens,  
Aligeros scalas vidit inire Choros.  Genes. 28.  stony-bed in the Country. To leave the Prophets and Apostles: in what place did the reverend Fathers of the Church most desire to spend their days in? in the Cities? No; difficile est in turba invenire Ihesum; it is a hard thing (as S. Austin was used to say) in a Crowd to find the Lord. And therefore he betook himself to the Country ad montem Pisani, to find him out. From whose breasts did that holy Father Saint Bernard suck that abundant measure of knowledge that did live and dwell in him? Solebat ille dicere omnes, se quas sciret litter as in sylvis & agris didicisse. Non hominum disciplinis, sed meditando & orando, nec se ullos magistros habuisse praeter quercus & fagos: He was used to say, that all the learning that ever he had, he got it in the woods and fields by praying and meditating, and that he never had any other tutor than the Oaks and Beeches. Where did that golden Father Saint Chrysostome live? did he not in his youth abandon the 
y Vitavit turbam & raro conspectus est in populo.  Cities, and the intricate studies there read & taught, and betake himself to the Country, to the company of old Cyrus? Nay, to what places did many Princes, Potentates, & wisemen of old time retire themselves? Did not 
z Petrarcha.  Charles the great resign all his interest in Austria, the portion of his inheritance to his younger brother Pepin, and betakes himself ad latibulum in monte Socratis, to a little Cave in the mountain of Socrates. Of what place did Numa make choice to deliver his Laws unto his people, of the City of Rome? no, but of a Mountain near unto Aritia, near ten miles distant from the Metropolis. Where was it that Scipio Africanus betook himself after that he overcame Hannibal, subdued Africa, and warred a long time in Spain and Asia, unto Rome? no, he went from thence and betook himself to a little Village in Campania, lying between Put●olus and Capua, where he spent eleven years, and neither came either to Rome or Capua. Where was 
a Gueverra.  Dioclesian when the Roman Ambassadors came unto him with Letters from the Senate to entreat him to take upon him the Empire again? he was inter lactucas in his Country-garden, planting & watering of herbs; there was he when he returned this Answer unto them: Expertus ego sum quid in aula sit imperare, quid item in agro laborare, sinite me quaeso in pace vivere, ego namque multis omninò modis hic è manuum mearum labore vitam degere, quàns magna cum sollicitudine imperare malo. I know what belongs to both fortunes, I know what it is to rule, and what it is to labour. I pray you suffer me to live in peace, for I had rather live quietly by the sweat of my brows, than rule and govern with cares and fears. Where was Lucullus, who alone of all the Roman Captains is said to have enjoyed in peace that which he had got in time of war, when he feasted and entertained all men of quality that came a-neare him: was he at Rome? No; after the wars between the romans and the Parthians, which continued sixteen years were ended, coming unto Rome and finding it in a combustion, by reason of the two factions of Scylla and Marius, he left it and betook himself to a Countryhouse, which he built near unto Neapolis; there it was where he peaceably enjoyed full twenty years that which with a great deal of peril and danger he had gotten and obtained. To what place did Cato Censorius (who was in his speech eloquent, in his conversation sober, in his chastisements severe, in his rewards liberal, in his diet sparing, in his promises constant, in execution of justice inexorable) betake himself in the five and fiftith year of his age? he forsook Rome, and betook himself to a little village not far from Pysa, Et ibi reliquum vitae tempus, libris pro socijs utendo tranquillè consumebat. There, there this inscription was found written upon his dore-porch; O faelix Cato; tu solus scis vivere, tu solus bene beateque vivendi rationem elegisti! Where was it that Pericles wrote this inscription upon the porch of his door; Inveni portum, spes & fortuna valete; I have found that which I looked for, my hopes are at an end, was it in Athens? No; after he had governed there full forty years in the sixtith year of his Age he left it, and betook himself to a Country life, and upon his dore-porch in his Countryhouse there it was found. What reward did Alexandrinus Crassus his Master desire of him, for all his labour and pains in instructing him full two & twenty years together? certainly no other than this, that he would give him leave to betake himself to a poor Country life. Where was it that Seneca wrote most of his books, was it in the Court of Nero? No; it was at his Country 
b Apud pradium suum, propè Nolam, Seneca libros suos de officijs, de ira, de bono viro, de adversa fortuna scripsit.  Farm which lay near unto Nola a Town in the middle of Campania. Where lived Plato, divine Plato, when he wrote the greatest part of his Works, in Athens? No; he went from thence to a little village two miles distant from it, where he died, which the Ancients in honour of him called his Academy. Nay, what places did the Poets most affect, the Cities? No; What should they do there, there was no place for them to repose themselves, to write the Battles of 
c 
The battle of Cressey was ●ought the 26. of August, Anno Domini 1346. See the manner of it in the French History, in Philip of Valois.  
The battle of Poytiers was fought the 19 of Sept. 1356. See the French History in K. john.  
The battle of Lepanto was fought the 6. of Octob. 1571. in which were slain 30000. Mahumetists, besides those that were taken prisoners. See john Stow in Q. Elizabeth.   Cressey, Poitiers, Agincourt, Lepanto, or any other memorable achievement. For besides the hideous disquieting cries of kitchen-stuff, marrowbones, old shoes and boors, old doublets, trays, bowls, dishes, bellows, glasses, kettles to mend, and the tumbling & rumbling of Carres and Coaches, Pride, 
* 
— Romae ne me poemata censes  
Scribere posse, inter tot curas, totque labores.   luxuric, and Covetousness for themselves, and the black-gard their followers and attendants, had engrossed and taken up every corner there; wherefore the poor Poets were fain to betake themselves to 
d 
Horatius Flaccus non jam sibi regiam Romam placere palàm praedicat, sed vacuum Tibu, raut imbella Tarentum.  Petrarch. 
Rura sacros vates, gelidaeque in vallibus umbrae,  
Blandáque graminei cespitis herba juvant.  
The shady groves the Poets most affected,  
The woods as friends, as foes they Cities deemed.   Tibur or Tarentum, to the shady groves, or silent Rivers, or dispeopled Cities. 
Sylvaplacet Musis, urbs est inimica poetis,  
Scriptorum Chorus omnis amat nemus, & fugit urbes.  So that the Country hath ever been esteemed the most necessary and convenient place for the Muses to inhabit, and for the health as well of the soul as of the body. The end of war is peace, and the end of all our labour and travail is 
e 
Otium est solamen praesentium laborum, praeteritorum merces, venturi temporis spes.  Petrarch. 
In rerum Civilium versari fluctibus, career somno, cibum non sumere in tempore, mortifera res est at Rusticati● vitam qui●●am, liberam, 〈◊〉 nestam, & fragalitatom convenientem praebee.  Aenass Silvius.  rest & tranquillity, which can no where so conveniently be found as in the Country. But to come home a little near unto you: you will say, that in your City you have more conduits ten for one to convey comfort to the soul, than we have in the Country: I grant it, but take this with you, that as one good horse is to be preferred before ten resty jades, one good hawk before ten bangling buzzards, one true hunting dog, before ten straggling curs; so one learned painful Pastor before ten ignorant careless ones. It is true, in our great Parish we have but one, but such a one, as I dare compare to ten of yours, being learned, sober, and honest, and which doth add a lustre to them all, as hospitable as his means will give him leave, yet hating tippling, as the bane of religion: he preacheth duly once a week, every Sabbaoth in the morning, Catechiseth in the afternoon. Yea, indeed he preacheth every day in the week, yea every hour in the day, every 
10* 
Qui Evangelium sanctificat, curare omnimodò debet, ne quae in praedicando macula, ne quod in dicendo vitium, ne quae in magisterio culpa nascatur; sed si fieri potest (urita dixerim) semetipsum primò immolet, se primum vitijs jugulet, et sua prius peccato membra mortificet, ut non solùm doctrinâ, sed et vitae exemplo discipulorum salutem, oblationem suam acceptam faciat deo.  Origen. 
Doctorem oportet sive loquatur, sive sileat, sive ubicunque locurú fuerit, omnibus aliis hominibus excellere, adeò ut aspectu, incessu, habitu, et aliis caeteris praestantior videatur.  Chrysostome. 
Oculi, et den●●s, praedicato●es sunt sanctae Ecclesiae, qui ei et recta itinera praevidere, et alimenta spiritualia suggerere solent.  Hierome.  Action of his being a precept unto us, every word an Oracle, what he saith at the Table we believe, as if we heard him in the Pulpit; so faithful is he in his words, so honest and just in his conversation, once a year he taketh an occasion to perform his filial rights unto his Father, and to absent himself from us for the space of some few weeks, during all which time, every hour seems a day, and every day a month to us his Parishioners, no man enjoying himself, because they cannot enjoy him, and at his return happy is the man that can have the honour first to entertain him. And indeed I dare say, there is no love lost, and that our longing is not so much after him, as his is after us: so happy are we in him for our soul's health. So that we find it verified in him, that it is not the multitude of Shepherds which make the sheep thrive, but the diligence of the Shepherds to whom the flock are committed, and the more sensible are we of this our happiness in this our Pastor; by reason we see in what 
11* 
Sicat acetum deatibus, et fumus contrarius est oculis, ita sacerdos in Ecclesia pravus per acedinem peccati, fidelium sensus obtundere solet.  Hierowe.  discontentments our neighbouring Parishioners live in, what suits and contentions are between their Pastor and them; how often he comes and sends for an egg or an apple, and will rather lose the best of his Parish than loose one of them, upon this pretence, that he hath a family, and he that provides not for it is worse than an Infidel: though indeed the provision be for the Patron, who did not give but grant, (beshrew him for it) that which he should have given, of which they his Parishioners are too sensible, and groan under the burden of it, having the same measure measured unto them, as the Patron measured unto him. Whereas we never hear of any such thing, those poor tithes of Mint and Cummin our Pastor looks not after, only desires an acknowledgement of his right unto them, which we most willingly condescend unto, and thereby he looseth nothing, for whereas there is but one often due to him, we do requite him for those small courtesies ten for one, and more we would do if be would accept it, so doth he win us by his sweet and affable Conversation among us. Mary I know not what he would do if he had such a family, or Patron as our neighbouring Parishioners say their Pastor hath. But indeed he hath no other Spouse than the Church, nor other Children then, the poor, for whom he doth as carefully provide, as if she lay in his bosom, and were the natural begotten children of his own body. And as for our Church, I dare compare it with your Mother-Church in your Metropolis, that she is not so beautified without, nor adorned within as our Citie-Parish-Church is; no sooner can a storm deface any part of it, but every one runs as readily to repair it, as to extinguish a fire: no sooner can age seize upon it, but every one adds to a pillar to support it: no sooner can a mote come into her glassy eyes, but every man is ready to pull it out: we defer not the time until it be too late. When sight is gone, there is no need of an Oculist, when death hath leveled the body with the dust, no use of the 
f 
Quum semel occideris, et dete splendida Minos  
Fecerit arbitria:  
Non, Torquate, genus, non te facundia non te  
Restituet piet●s.  
Infernis neque enim tenebris Diana pudicum,  
Liberat Hippolytum.  
Nec Lethaea valet Thes●●● abrumpere ch●ro.  
Vincula Pirithoo.  Horat. lib. 4. Carm. Od. 7. ad Tonquatum. 
Vide apologum de medico et agro,  
Nunc mihi naufragio quid prodest dicere facto,  
Quâ mea debuerat currere Cymba viâ?   Physician. Wherefore we kill the Cockatrice whilst it is but an egg, and quench the 
g 
Est aliquid primam scintillam extinguere, sed cum  
Altiùs in flammam creverit, est aliud.   flame whilst it is but a spark; we suffer not her doors at all hours in the day to lie open, neither will we admit her to be a throw-fare for every man to pass: it was not instituted for the Peripatetic to measure his paces in, nor for the Broker to make it his Renduvous; if they come there at the time of divine service, and tread upon it as upon holy ground, there they are admitted, if not, there is no place for them. So careful are we of our little Parish-Church.  Vrban: 
But how do you wear out the long Summer's days, and the tedious Winter's night, having little or no company, or at least not sit for your society in the parts you live in.  Rustic. 
Sir, I will give you a true Account of it, in 
12 
Excubitor lucem praenunclatales,  
Ac somni, ac operum justas disterminat horas;  
Compellons residem spectacula ad inelyta florum,  
Quos lachtymis aurora nitens rorantibus implet.  
The crested Cock sing, hunts up to him,  
Limits his rest and makes him stir betime;  
To walk the Mountains and the flowery meads,  
Impearld with tears which sweet Aurora breeds.   the Morning as soon as ever I hear the Cock, I rise out of my bed, and then after that I have sent up some prayers and praises to my Creator, and given to every of my servants his particular Charge in the business committed unto his care for that day. If the businesses of my Country will permit me, which I prefer before all other whatsoever, I take my progress towards the high towering 
h Manè peto momes, post caenam, flumina, fontes.  mountains to take a survey of my little fleeced flock: where I spend about an hour or two, admiring to see nature so witty and prevalent in those profitable silly creatures, as that they should be able amongst a thousand of the same age, colour, and feature to know and single out their own darling, which the most skilfullest swain will not undertake to do. That being done, for that is ever my first work, I take my progress further to the top of the hill, where I suck in the sweet and wholesome air, behold Phoebus surmounting himself upon his Chariot, displaying his beams: throughout the whole Horizon. I hear the 
i 
Numeros meditantur ●●ves, et cantibus auras  
Mulcen●es, grato mala taedia murmure fallunt.  
The cheerful birds, chirping us sweet good morrows,  
With nature's music not beguile out sorrows.  
The pretty Lark climbing the w●lking tree,  
Chants with a cheer, bear peer I wear my dear.  Bartas.  pretty Lark, sweetly singing above me; the little Wren, to do the like beneath me, 
k 
As the Moon the eye doth please,  
With gentle beams not hurting sight:  
Yet hath Sr. Sun the chiefest praise,  
Because from him proceeds the light.  
So if my man must praises have,  
What then must I that keep the knave?  See the Aread lib. 1.  Dorus & Dametas melodiously singing their round lays round about me, each of them contending in their kind to give content unto me: at last when I have fully glutted myself with those delightful objects, I take my flight thorough the flowery meads and pastures home again: and as I pass, I take a survey of my cattle of all sorts both for 
l 
In reducta valle mugientium  
Prospectat errantes greges.  Horat.  pail and plough; and if I find them well, all is well, if not, I take a strict account of him to whose care they are committed, and if I find him carelessly faulty, having been twice or thrice seriously premonished, I ease myself of him. Thus do I wear out the time until about the hours of eleven or twelve of the Clock. At which time usually I return home again, being the hours appointed for eating with us. Where I find such provision as the Country affords ever ready, being for the most part, solid, substantial food, Beef and Mutton, 
m 
Castameae molles, et pres●i Copialacti●,  
Eduraeque nuces adsunt, atque insita poma  
Condita stant subitis incondita fercula caenis.  
Milk, cheese and fruits, fruits of our own endeavour,  
Diest without dressing have we ready ever.  Bartas.  Butter and Cheese, or the like; as for Quail and Partridge, Cock or Pheasant, I touch not, nor taste of, but leave those for such as are weak and sick, Children and old folks to feed upon: Wine I use none, other than such as I bear about me, having a stomach that needs no fuel to add heat unto it: and sauce I ufe none other than hunger, and such as naturally I gather in travailing to and fro: neither indeed need I any; for ordinarily our stomaches are passing good, yet we make no great use of them, we seldom eat to please the palate, or satisfy the appetite; only eat to live, give 
n 
Primùm operam do ne v●quam salurer, idem grave est, dein verò, ut per laborem ingesta consumam.  Xenophon 
Socrates dicere solebat quosdam vivere ut comederent, et biberent: se autem comedere et bibere, ut natura saetis faceret, or excursum vitae fragilis sustentaret.   nature her due, not overburthen her; for we hate to be accounted any of Epicurus Scholars. And this is the course of life we lead; and thus do we spend the morning all the year, if the weather will permit it. And having thus refreshed myself, sometimes I betake myself to the fairs and markets, where Art and Nature were used to vent their choicest Wares and Commodities, I mean the Orchards and Gardens of the 
o The Hesperideses were the three daughters of Atlas, who had an Orchard of golden Apples kept by a Dragon which Hercules slew.  Hesperides, those lively resemblances of the Elysian fields, where I find every hedge bespangled with roses of all kinds; here the Province, there the white and red rose: here a bed beset with violets and strawberries, there another with lilies and jelli-flowers: here a 
p Tanta raritas et novitas undiquaque, ut videatur in exiguum hunc locum naturam conclusisse, quicquid eximium habet noster et alter orbis.  knot drawn out more curiously than Daedalus his labyrinth, there another with as great skill and cunning: here the bower where Venus and Adonis were used to sport and play; there another where 
q 
See Chawcer in his Merchant's tale.  
It is a good observation of a learned Armorist, as the Knights in ancient time did make choice of the trefoyle & cinquefoil for their bearing in their Arms that grew in the fields; because in the field they should purchase their honour▪ So the Ladies of the Rose, and the flowers of the Gardens, because that in the Gardens they should take most delight.   january and May did recreate themselves: here a pleasant stream abounding with the choicest fish; there a shady grove beset with fruits of all kinds: here the tree on which Damian abused his old Master; there another on which grew those golden Apples, for which Hercules, adventured himself against the Dragon: here a high Mount to suck in the sweet and wholesome air; there a green walk to stretch and stir my aged limbs, every corner being be dewed with the 
r Finxerunt poetae flores plerosque natos è succo et sanguine d●orum.  juice and water of the gods, and every step that I tread putting me in mind how man is aptly compared to a 
s Omni● care v●lu●● graemen, & omnis gloria hominis veluti flos gramm●s, exaruitgramen, & flos decidit. Esay 40.6. 1 Pet. 1.24.  flower of the field. For if I cast mine eyes into one corner of it, I behold the flowers budding, if into another I see them blossoming, if into a third, in 
13 
Full gay was all the ground and acquaint,  
And powdered as men had it paint;  
With many a fresh and sundry flower,  
That ●●sten up full good ●avour  Chawcer.  fall maturity, if into a fourth, declining, if into a fifth, quite withered and fall'n away. If I behold them again in their colours; I see one of one colour, another of another, a third of another, a fourth of another: if I chance to smell unto them, I find one to smell sweetly, and to delight the sense, another as gay, but of an ill smelling savour. If I cast mine eyes above me, I see one upon the Mount suddenly parched with the Sun, or 
t 
Homo ut ●to●e●lus evanescit, 〈◊〉 hunc prunes peruffert, levit hunc aura decusserit, subitò, vel inimicae manus ungue decerpitur, vel praetereuntis caloe deptiminus.  Petrarch  nipped with the wind: if, beneath me, another subject to be trodden & trampled underfoot by every child and babe. Whereby I am put in mind of the true estate of humane frailty, that there is a time for all things, a time to bud in the womb, a time to blossom afterwards, a time or come to full maturity, a time to decline, and a time to fade and fall away. How one man is of one complexion, another of another, a third of another, a fourth of another, one sanguine, another phlegmatic, another choleric, another melancholic, how one man by a virtuous and honest life smells sweetly in the nostrils of all men, how another by his dishonest courses savours strongly: how he that is 
14 
Infima cal●●ritur, summa repentè ruunt.  
Precatio Mori.  
Dent Superi, ut sim  
Nec nimiùm felix, nec niserandus ego.   an high is subject to the storms of envy & malice: how he that is below is subject to be grieved and oppressed, and how generally there is no stability or permanency in humane frailty; but as the 
15 
As ●ades the Rose, so speeds our youth away,  
It grows, it bloves, it spreads, it she●●, her beauty in a day.   flowers of the field, we bud, we blossom, we grow, we decline, and then fade and vanish away. Thus do I spend an hour sometimes in musing and meditating: sometimes again I take a walk into the meads and pastures, taking along with me one, two, or more Companions; sometimes Vegetius Frontinus, and Aelianus, of whom I learn how a Soldier should be qualified, and what exercises he should use when he is not in the wars: how he should be of a good 
(u) Quem metuunt stillae, non est bonus armiger ille.  Courage, ready wit, & 
(*) Non licet in bello bis peccare.  sound judgement, to be able to know when to give an enemy battle: how to take advantage of the wind and weather, of the Sun, but especially of the 
(w) 
Bonum ducem convenit nosse magnam partem victoriae, ipsum locum, in quo dimicandum est, possidere: qui tanto utilior judicatur, quanto superior.  Veget. lib. 3.  ground whereon he is to give his enemy battle; how if he think to overcome a troop of horse with a band of foot, then to make choice of some uneven, hilly, waterish, rocky and woody place; if with his horse to overcome the foot, then of some plain, even and open ground where his horse may have access and rush freely upon the enemy. How again with 
(x) 
Caesar Germanos suos est desperatione fortius pugnantes emitti jussit, fugientésque aggressus est; nam ex desperatione crescit audacia, et cum spei nihil est, sumit armaformido. Libenter cupit commori qui sine dubio scit se moriturum.  Veges. lib. 3. cap. 21. & Front. lib. 2. cap. 6.  Caesar to give an enemy passage having him in a strait and pitfolde, that he may take the more advantage of him in pursuit, how to save himself with 
(y) 
Trygon Syriae rex victu● per totum iter fugiens, pecuniam sparsit & hoc modo effugit.  Frontin. lib. 2. cap. 13.  Trygon by flight when he hath no other means to do it: how to surprise a besieged City by a Strategem with Domitius, when other means cannot prevail: and how with 
Frontin. lib. 3.  Tarqvinius Superbus by fraud to overcome an enemy, when as force can do no good. How his exercises should be riding of his horse, vaulting to make him apt to mount him, trailing of his pike, charging and discharging of his Musket, throwing of the bar and stone with hand and foot, wrestling, swimming, and generally all 
(a) 
Oportet milites solis patientes esse, umbrae negligentes, balnearum nescios, delici●rum ignaros, parvocontentoes, dura●is ad omnium laborum tolerantiam membris.  Veget. lib. 1●.  warlike and manly exercises. How he should be always vigilant, but then especially when any office of trust is committed unto him, bearing always in his mind how Iphicrates served one of his Soldiers, who finding him asleep being a Sentinel, fastened him to the ground with his sword, and being taxed for his cruelty, answered, that he did him no wrong, Qualem inveni, talem reliqui, as I found him so I left him. How he should enure himself to all kind of hardness, and abandon all manner of 
(*) 
Nil valet in bello, qui vivit deliciose;  
Nec sine duritia bellica palma datur.   delicacies, which will effeminate the most manlike & warlike spirits: these things and many other I learn of them. Sometimes I take along with the Plutarch Chaeronaeus, Lampridius, and Philippus Comminaeus, of whom I learn what Demetrius Phaleraeus was used to tell King Ptolemy, and what Severus and Alphonsus had often in their mouths, that there are no such books for Princes to look over as are 
(b) 
Reading of History very profitable unto Princes. See Phillip Com. lib. cap. 6●0. See more in Sucklift▪ Epistle to his book of the laws of arms. julius Caesar ferè quotidianus erat in Historijs legendis et scribendis, tantáque elegan●●â scripsit: (teste Plutarcho) ut nemo posterorum ad ampliandas ejus historias ausus est manum admovere. Et Basilius Graecorum Imperator, in libello ad filium Leonem ●ic commendat historiam: historias veteres percurrere ne pigeat, ibi e●im reperies fine labour, quae alij cum labore collegerunt; atque illi●c hauries vitae humanae varias mutationes, malorum paenas et bonorum praemia, quorum illa fugies, haec amplectêris.  Guev●rra.  historical books, and the books which are written de regno et re militari. No such Counsellors for them to consult witwall, as they who have no tongues to flatter and dissemble: no sort of men more to be esteemed by them then 
(c) 
Alexander had not been so famous, had ●e not so highly esteemed Pindarus & Homer, when he sacked Thebes, and put all to the sword, he saved Pindarus and his kindred, for his sake; & finding of Homer's Iliads amongst the spoils of Darius, put it in a Cabinet, and said, with Homer will I sle●pe, with Homer will I wake, Homer is a fit companion for Alexander.  
Sola scri●ta sunt, quae mortales quadam famae immortalitate perpetuant●plus Caesaris laudibus addiderunt scripta Virgilij, et Lucani, quam omnes divitiae de diversis provincijs acquisitae; ideóque principibus et his qui res arduas mundo gerunt, nihil ad laudis acquisitionem possit commodius inveniri, quam eos familiares et amicos habere, quiscribendo scirent, et possent res gestas ad posteros derivare.  Bless: Epist. 77. 
Praecipere qualis debeat esse Princeps, planè superbum est (utinquit Plinius) laudare verò principem, ac per hoc posteris, velut èspeculo lumen, quod sequantur oftendere, idem utilitatis habet, arrogantiae nihil.  Plin. lib. 3. Epist. 18.  wise and discreet men, whose words and works can found their praises and noble achievements to all succeeding ages. Sometimes I take along with me Caius Suetonius, of whom I learn in five of the Caesars, to wit, in julius, Augustus, Claudius, Vespasian, and Titus, how good Princes are deified for their virtues, and smell sweetly in the nostrils of all posterity. And in the other seven (to wit) in Tiberius, Nero, Caligula, Galba, Otho, 
(*) 
De Aula Vit●lli● dictum est, quòd unum ad potentiam iter prodigis epulis, et sumptu, sagináque satiare inexplebiles Vitellij libidines.  Tacitus lib. 2. Id éque Luconus lib. 8. ● exeat aula, Quivokt esse pius.  Vitellius, and Domitian; How evil Princes are branded for their vices, and savour strongly in the nostrils of all succeeding ages. And when I am disposed to spend an hour merrily, I take along with me, either Guzman the Spaniard, or Bocchas the Italian, or old jeffrey Chawcer the Englishman, in whose Company I take much delight, being full of wit and merry Conceits, without offence. And one while I draw out of him his Summers-tale; by which I learn how an honest Farmer rewarded a cozening Friar with a Legacy, and how he was 
(16) 
I trow the Devil put in his mind, In all Arseme●ricke there shall no man find;  
Before this day of such question, Who should make a demonstration;  
That every man should make like his part, Of a swoon or savour of afart.  Chawcer.  perplexed about the division of it. Sometimes his Ploughman's tale, wherein I see the pride, covetousness, hypocrisy, and dissimulation of the Abbots and Priors, Monks and Friars of former ages. Sometimes his Marchants-tale, by which I learn what inconveniences do ensue when crooked age and youth, january and May, are linked in marriage together. Sometimes his Manciples-tale, where I behold the punishment due to tale-tellers and news-mongers, pictured to the life in Phoebus his Crow. Sometimes his pardoners tale, wherein I see the fruits and effects of covetousness, drunkenness, dice, swearing and riot. And sometimes his Nun's Priests tale, by which I am taught to beware of 
(17) 
Taecitae magis et occultae inimicitiae timendae sunt quam indictae et apertae; nullae enim magis sunt periculosae insidiae, quam quae latent in simulatione officij, aut in aliquo necessitudinis nomin●.  Cicero..  flatterers, smooth-tongued dissemblers, frothy Complementers, windy bladders, that vent out nothing else but smooth dissimulations, and hypocritical delusions, that with their capering wits can delude the understanding with as much dexterity, as the juggling Mountebank or deluding Mimic can the outward senses, that can put a good die upon any hue, make black seem to be white, & white to be black, fowl to be fair, and fair to be fowl, good to be bad, & bad to be good, having tongues like to 
(d) 
The Pope never did wha● he said.  
The Duke never spoke what be meant.  Guicciard.  Pope Alexander 6. and Duke Valentine his son, running Counter always to their thoughts, and are never more to be suspected than when they profess the greatest 
(e) Fistula dules can●t volucrem dum decipit aucep●. Sicue finis Oratoris, est persualisse dictione, medici curâsse medicina; Sic adulatoris sinis, est suaeviloquio decepisse.  love and familiarity. Sometimes I take along with me merry Michael and Luscinius, of whom I learn how one of our Countrymen entertained his son at his return from Paris. A Countryman having one only son, sent him to Paris, Vt imbibitis iHic litteris, gloriam sibi & omni familiae afferret. That he might better his knowledge, and be a comfort to him & his whole family, who after he had spent some years there, at last returned home. His father being desirous to have him put forth himself, & to give the world some testimony of his learning; his answer ever was, that what was read and taught at Paris, was extra captam vulgi, out of the reach of vulgar Capacities. But it so happened that sitting at the Table one day with his Father, seeing but three eggs in a dish, and five persons at the Table, which he thought to be a kind of Solecism, he took that occasion to show his Father some of his art, and demanded of him, An in tota hac vicinia sit aliquis, qui apertis argumentis docere queat, in tribus ovis quinque sontineri? Whether there were any one in all that neighbourhood, that would undertake to prove that in three eggs there could be five contained? To whom his Father answered, it was a thing impossible. Mary, quoth the Son, I myself will undertake to do it, and thus I will make it to appear; Cui tria sunt ova, eidem sunt & duo, et qui habet tria et duo, habet quinque●ergo qui habet tria ova habet quinque. What do you say Father? Mary son, I say he lies that says there are five eggs in the dish. O but Father, you must answer Syllogisticè, and deny some proposition: and so I will son; Tu duobus ovis vescere quae ars tibi peperit, ergo tribus his quae edidit gallina famem solabar. And so that Controversy was decided. Anon after Cheese being brought to the Table, which the mouse had tasted of, his Father being angry that he should be served with mouse-eaten Cheese; the son to pacify him, undertook to prove out of Seneca, that the mouse never touched it. And this was his Argument; 
(f) Seneca epist. 48.  Must est syllaba, sed syllaba caseum non rodit, ergo mus caseum non rodit. What do you say Father? Mary (quoth he) I say he lies that saith the mouse hath not touched this Cheese: the son endeavouring to prove it; the Father told him, that the best way to prove it is to eat it, which he might well do if the mouse had not been there before; for other Cheese he was not like to have. And so ended that Controversy. Anon after it fell out, that all sitting mute at the Table, the son willing to feed them with some discourse, told his Father that he had spent some hours in the study of Physiognomy, and that if this art failed him not, the Gentleman that sat by him had horns on his head; the Gentleman frowning upon him would needs know what he meant by horns: to whom he answered, that I leave to you to interpret, but that you have so, I will prove it by the testimony of Mt. Seneca, who expressly saith: Quod 
g Seneca epist. 49.  non perdidisti habes, sed cornua non perdidisti, ergo cornua habes. The Gentleman moved somewhat with the argument of the young man, in some choler rose from the Table, and posted home to his wife, and told her in plain terms that one Mr. Seneca reports that he had horns on his head, which he could not have but she must graft them there: Whereupon the goodwoman repairs to the young man, to inquire after Mr. Seneca, and meeting with his Father, told him how she had been abused by his son, who calling him unto him, asked him what he meant by horns; no harm, quoth he to the Gentlewoman, but only used it as an Argument to try the Gentleman's patience. Well, well son, I did not send you to Paris to learn to equivocate, or to be instructed in the fallacies, to abuse my neighbours, and to make division between me and them, but I am well enough served, I find now by experience, how great a fault it is to send our Children abroad, as soon as they are out of their 
(h) 

Plato instituit quòd nemo ante quinquagesimum annum peregrinari debet, cumque redierint, in caetum aliorum ne admitterentur; nisi probati fuerint innoxij, et incorrupti.  Plato lib. 12▪ de legibus. Et Lycurgus non modo eives suos vagari prohibuit, verum etiam advenas in urbe residentes abegit; illos, ne diversos mores inveheré●, hos, ne alicuius noxae doctores forent.   swaddling Clouts, and so the Gentlewoman went home well satisfied. Such merry fellows as there are fraught with such merry tales, I take along with me sometimes, and for want of these I find every creature that I meet withal to afford me matter of discourse. If I cast mine eyes above me, I behold the Sun, Moon, and Stars, reading unto me excellent lessons of morality. If beneath me, the birds, the beasts, the trees, the plants, all creatures generally both sensitive and vegetative to do the like. All of them performing those solemn rites to God and nature that was first enjoined them, no way swarving from their first institution. The little 
(i) Vulgariter Philosoph●ntes ex minutorum animalculorum contemplatione, non minus voluptatis, et scien●iae, quam ex abditissimorum, arduorumque perscrutatione acquirunt.  Bee and 
(18) Vade ad formicam, o piger, et disce vias ejus (inquit Solomon.) Proverb 6. unde Poeta. 
Cuitorpent ad cuncta manus, (ignave) magistram  
Consul formicam; monitorem consule Echinum.  
Hic Autumnales praedatur tergore fructus,  
— Aestivosilla.  
Inque hyemem memores ambo quaesita reponunt:  
Illa Cavum replet, hic hirti munimina tecti.  
Thou fluggard, if thou list to learn thy part;  
Go learn the Emmots, and the Urchins art:  
In Summer th'one, in Autumn th'osther takes  
The seasons fruits, and thence provision makes.  
Each in his lodging laying up a herd,  
Against cold Winter, which doth naught afford.  Bartas. 
Non ad mollitiem, nec blandimenta prophana,  
Non ad delicias, nec ad otia stulta creavit  
Nos pater omnipotens, sed sudori atque labori  
Perpetuò addixit, duro & damnavit aratro.   Emmot, to read unto me excellent lessons of good husbandry, putting me in mind in Summer to provide for Winter; in youth to provide for age; the seasons of the year to do the like for divinity: the Winter demonstrating death and mortality, the Spring the Resurrection, and the harvest the day of judgement. So that I can truly say, I am never less alone, than when I am alone. These and the like contemplations, for want of other books, are my recreations. Sometimes I betake myself to the 
(k) Olympia certamina fuere discus, caeus, cursus, saltus & palaestra; & fuerunt solenniter observata quolibet quinto anno, in honorem Herculis.  Olympian, Pythian, Nemaean, and Isthmaean Games; and as 
(l) Vide Ovid. in Epist, quae inscribitur; Ocnone Paridi.  juno, Minerva, and Venus contended for the golden Apple; so do we contend for triumph and victory. Sometimes, the throwing of the stone is our sport and pastime, at which 
(m) It is reported of Milo, that he slew a Bull at the Olympic Games, with his bare hand; carried it a furlong; and eat it every bit.  Miloes' brawny arms always carries away the palm, and the glory of the day. Sometimes, leaping is our exercise, at which he that can most handsomely rise, and convey himself furthest, be it at the jump, the Almon, or the Beare-leape, carries away the glory of the day. Sometimes, running is our pastime, at which he that can come first unto the goal, be it by slight and cunning, as 
(n) Hippomenes overcame Atalanta by throwing out apples of gold which stayed her.  Hippomenes outrun Atalanta, or by swift and nimble footing, as Atalanta outrun her affectionate followers, obtains the glory of the day. Sometimes, wrestling is our exercise, at which that 
(o) Pancratiasten Graeci esse volunt, qui est et luctator, et pugil.  Pancratiastes, that can most handsomely cast his Antagoniste on his back, be it with the Cornish hug, or Norfolk twitch, and trippet, obtains the victory and glory of the day. Sometimes, Fencing is our delight, and exercise, at which he that can most warily defend himself, and most skilfully offend his enemy, be it at the single sword, or sword and dagger, single rapier, or rapier and dagger, long staff, or two handed sword, obtains the glory of the day. Sometimes again, in the merry month of May, I betake myself to our Common-greene, where I behold Tib and Tom, jug and john, Dick and Doll, Will and Moll, dancing a measure about the Pole. Sometimes, riding is our exercise, in which in my youthful days, I took much delight, and still commend it as a manly and 
(19) 
Benè equitare, et equorum studio detineri, est quidem utile, et nobilitatis insigne.  Petrarcha.  warlike exercise; to see a young Gentleman at the age of fifteen, to be able with his skill & cunning, by his voice, rod, and spur, better to manage, and command the great Bucephalus, than the strongest Milo with all his strength: one while to see him make him 
(20) 
One while he trots the Ring;  
Another while he doth him backward bring:  
Then of all four be makes him lightly bound;  
And to each hand to manage lightly round:  
To stoop, to stop, to Caper, and to swim,  
To dance, to leapt, to hold up any limb.  Bartas  tread, trot, and gallop the Ring; anon after to see him make him gather up roundly, to bear his head steadily, to run a full Carrere swiftly, and to stop on a sudden lightly; anon after, to see him make him advance, to york, to go back, and side-long, to turn on either hand, to gallop the gallop-galliard, to do the Capriole, the Chambetta, and dance the Curvetty. I have thought an hour to pass in a moment, when I was young, we thought it a kind of solecism, and to favour of effeminacy, for a young Gentleman in the flourishing time of his age to creep into a Coach, and to shroud himself there from wind and weather. Our delight was to outbrave the blustering Boreas upon a great Horse, to arm and prepare ourselves to go with Mars and Bellona into the field, was our sport and pastime, Coaches and Caroches we left unto them for whom they were first invented, for Ladies and Gentlewomen, and decrepit, aged, and impotent people. The Sticklers at the Olympic games never look after them. When first I came unto your Cities, after I had long discontinued them, and beheld a far off the streets barrocaded up with Coaches, it much troubled me to think they should abound with so many aged and impotent people, for in those Tartarian-houses I expected none other; but when I came nearer, and looked into them, and saw youth to sit where age & impotency were used to do, and shopkeepers and Artisans of all kinds to have usurped the rooms of Ladies and Gentlewomen, it troubled me a great deal more; So that oftentimes I wished in my choler, that those tottering moveables were dealt withal as 
(p) 
Vespasian set an imposition upon urine.  Sueton: in Vespasian.  Vespasian dealt with urine, to the end to reduce them to their right course again; and that the owners of them, injuriously usurping the rooms of Ladies, might be deprived of Caesar's friendship, which 
(q) Tacitus lib. 3. cap. 5.  Sylanus in Tacitus interpreted to be a banishment: these and the like are our sports and pastimes. Sometimes again, I betake myself to the brooks and rivers, and there beguile the poor harmless fishes, presenting unto them food and nutriment, when indeed it is lined with ruin and destruction. Sometimes to the 
(20) 
Hibernus' advenit annus, et nubes niuésque dominantur; aut apros cane in obstantes detrudit plagas rusticus, aut leven amiten, seufurean contra edaces turdos suspendit, aut pavidum leporem, et advenam gruem laqueo captat; interdum etiam ramos inutiles falce resecat, et faliciores inferit.  Aenaeas Sylu.  Woods and Groves to entrap the silly birds, burying them alive in the place where they sought for succour and relief. Sometimes to planting, grafting, and enoculating, for the benefit of posterity, that future ages might read in the trees, in the hedges, and highways, as in a story, that such a one had been there. Sometimes I take my bow and arrows, and in memorial of the famous battle of 
(r) 
The battle of Agincourt was fought the 20. of Octob. 1415. and it was won by Archers; every Archer having a sharp stake placed before him.  See the general History of France in Charles 6. 
Haec est perpetuo victoria digna triumpho,  
The Bow and the black Bill were Hercules' weapons; and when as Englishmen fought with Hercules weapons, they fought victoriously (as one observes) with Hercules' success.   Agincourt, and other noble achievements, I shoot from this bush to that, from this mark to that. Sometimes I take my bowls, and go unto our Common-greene, and there one while I foil a Competitor upon plain and even ground with an upright bowl; another while I take advantage of the hilly ground with a biasbowle: yet ever out of these recreations I learn something: by the hook and bait, to beware of 
(s) 
Non is tam laedit, liquidè qui dixerit, odi,  
quam qui syncerani fingit amicitiam.  
Vitabis certè quem noveris esse nocentem;  
Ast illum nunquam, qui tibi dixit, amo.  Morus. 
cum Alexander ab amico suo Parmenione suavissimè reprehenderetur, quòd in bello nimiùm confidens esset; (Parmenio, inquit, amice mi) contra amicos meos fucatos, si potes, securum praesta; ego enim eos, qui mihi ex professo inimici sunt, facilè cavebo. Alcibiades, Agesilaus, Pyrrhus, Antigonus, Lucullus, julius Caesar, hac in re sic fuerunt cauti, et consulti, ut cum s●mper ab hoste victoriam reportavissent, inter amicorum suorum manus, viram cum morte commutarent.   friendly foes, the greatest enemies to a Commonwealth; by the mark we shoot at, to be put in mind of the precepts of the Moralists; to begin at the end, to have virtue ever in our intention, as a mark, with all our might and power to shoot at it, and as our arrows in our quivers, to unite our affections to the friends & favourers of it, and to disbandon them against the enemies and haters of it: by the ground which is showed us at the bowling exercise; to learn to do nothing 
(t) Diù deliberandum, quod semel facendum est; Seneca, Plutarch Sartorij vitam describens, insigniter illum laudat, adeò, quòd ad consultandum ●ardus, ad suscipiendum gravis, et promptus esset. Et Suetonius de Augusto Caesare affirmat, quòd amicitias neque facilè ad nisit, et constantissimè constitutas tenust. Et cum Agelilaus urgeretur, ut Thebanorum legatis responderet; an nescitis (inquit) o Thebani, quod ad rei magni cujusdam momenti deliberationem, melius nihil est, quam de eo longo tempore cogitare?  rashly and unadvisedly, but to know that he that bowls looseth his labour, if he bowl out of the way; as he that sails, if he sail not by the Compass, is subject to fall into Scylla and Charybdis; So it is in the whole course of our lives; if providence be not the guide, and God direct not our hand, in (*) vain do we labour and toil, cark and care, pine and macerate ourselves. So do we recreate ourselves in our Contemplations, and make good use of our recreations. As for those 
(21) 
Venationi deditos fuisse ol●m heroas, nobilésque et ingenuos homines, ad seminarium omnium malorum, otium declinandum, docet Seneca in Hippol.  
Lacaedemonij secundum leges Lycurgi, aut militiae, aut venationi vacabant; teste Plutarcho, in Lycurg. Et Alexander magnus pomeridianum tempus venatu consumpsit. Solen●e quoque fuit opt●mis quibusque Romanorum Imperatoribus, venandistudium, teste Lamprid unde Poeta.  
Sive voluptatem, seu vitae commodaspectes,  
Sollicitus magno est dignus amore canis.   Princely delights of hawking and hunting, though I love them not so well as some have done, yet I loathe them not so much as others have done; though I delight not so much in hunting, as a Bishop of Rochester sometimes did, yet I am not so much out of love with it as a Chancellor of Canterbury sometime was; who in an Epistle to that reverend man, as 
(u) Non deces (amantissime pater) virum octogenarium, s● talibus miscere, nedum Episcopum; quem nec etiam juventus a talibus excusaret. Legimus, quòd Nicolaus Pap● Excommunicationis sententiam in Laufr●dū Episcopum ferri censuit, quiavenaticam ariem exerceret. Ab exordio mundi percurrite sanctorum pat●um seriem; venite ad Patriarchal; add Du●es; ●d ludices; nullumque eorum invenietis, venationistudium impendisse Piscatorem sanctum legi (dicit Hietonmus) venatorennon legi Nimrod robustus venator crat: Et Esau dum officium venationis executus, deprimogenitura etpaterna benedictiono●fraudatus; Si curratur ad inventionem artis venatical; ab ipsa inventione damnabilis. Hujus enim artificij, vel potius maleficij, legitur fuisse gens Thebana; faeda parricidijs detest anda incaestibus, insignis fraud, not a perjurijs. Sanè aliud venationis genus nobis ex officio incumbit, in qua subjectorum est salus. Dicitenim Dominus per prophetam jerem. 16. Ecce ego mitto venatore● et venabuntur in omni monte Praelati Ecclesiae venantur in omni monte, dum animas aberrantes ad Ecclesiam Christi rapiunt, in eminentiam scientiae, et doctrinae. utinam huic venationi velitis operam dare, longíque temporis jacturam, quod in vanitates evanuit, fructuvitae melioris, et eruditione populi, compensetis▪ Petr. Bles. Cantuaricus: Canceli in epist. 56. ad Roffens. Episcop.  sharply reproves him for it, as if it had been a sin against the holy Ghost▪ for I must confess, I have been glad to hear a Huntsman discourse by what wiles the harmless Hare that never had any other Mistress than Nature, escaped her bloody persecutors; how at the first, upon the first uncowpling of the dogs, and the hearing of the horn, she forsook her form, being many furlongs off, betook herself unto a River, and took up her seat on the further side thereof, how from thence being driven, she betook herself to a long stone-wall, what work she there made, how she passed along the one side, and down again the other, and at last recovered the top of it, and took up her seat in it a full yard from the ground; from thence being driven, how then she betook herself unto the sheep; sometimes sheltering herself in one flock, sometimes in another; how from thence she betook herself to a hard stony way; how she there doubled and redoubled, jumped in and out, here and there, again & again, and how the young whelps went gazing on, and overshut her, whilst the old stickers, Ringwood & Rockwood found out her sleights; how in the whole course of this her progress, she ever took advantage of the wind and weather; in dry weather never coming near the water, but keeping herself upon the hills, and in the woods, and in fowl weather never coming near the woods and bushy places, but keeping herself in the moorish ground; and how at last, finding no safety or protection in any of those places, she betook herself unto the Coneys in a Coni-greene, and there with them as one of them, took up her lodging all night. These things I can be content to hear and see sometimes, but care not much to be a Master of the Game; for I never held the pleasure abroad could countervail the annoyance that those ravenous 
(w) Harpyias fuisse jovis Caenes, memorant Poetae, ac rapaces daemons, habentes aures v●sorum, corpora vulturum, ac faciem virginum.  Harpeyes put the owners to at home. And as for Hawking, I commend it in some, condemn it in others; in men of quality, whose estates will well support it, I commend it as a generous & noble quality; but in men of mean rank and 
(x) 
Hos eleganter taxat Petrarcha. Saepè legere possumus Homerun Poetantem, & Platonem Philosophantem, et Tullium Orantem, venantem (puto) non legimus.  Petrarch. 
Non benè conveniunt cilicium, et accipiter; afflictio carnis et exercitatio voluptatis.  Bles.  religious men, I condemn it with Blesensis, as an idle and foolish vanity; for I have ever thought it a kind of madness for such men, to bestow ten pounds in feathers, which at one blast might be blown away, and to buy a momentary monthly pleasure (if to see one bird torture another may be so called) with the 
(*) 
Hujus aucupij genus, sumptus quos exigit suorum successuum commoditate non redimit.  Bles. 161.  labours and expense of a whole year. Yet I must acknowledge, I have in my youthful days with 
(y) 
Dicitur Machabaus domesticâsse accipitres, in aviú capturam: sed hâc vanitate omninò abjectâ; se bellis exposuit, ut paternas leges erigeret, etsuae genti amis●am libertatem restitueret.  ibid.  Machabaeus been guilty of this vanity, & have been as glad as ever I was to come from School, to see a little Martin in the dead time of the year, when the Winter had put on her whitest coat, and the frosts had sealed up the Brooks and Rivers, to make her way through the midst of a multitude of fowle-mouthed ravenous Crows and Kites, which pursued her with more hideous cries and clamours, than did 
(*) Chawcer in his Nunnet Priests tale.  Coll the dog, and Malkin the Maid, the Foxin the Apologue. 
When the Geese for fear flew over the trees,  
And out of their hives came the swarm of Bees.  And maugre all their oppositions pulled down her prey, bigger than herself, being mounted aloft, steeple-high, down to the ground. And to hear an Accipitrary relate again, how he went forth in a clear, calm, & Sunshine Evening, about an hour before the Sun did usually mask himself, unto the River, where finding of a Mallard, he whistled off his Falcon, and how she flew from him as if she would never have turned head again, yet presently upon a shoot came in, how then by degrees, by little and little, by flying about and about, she mounted so high, until she had lessened herself to the view of the beholder, to the shape of a Pigeon or Partridge, and had made the height of the Moon the place of her flight, how presently vopn the landing of the fowl, she came down like a stone and enewed it, and suddenly got up again, and suddenly upon a second landing came down again, and missing of it, in the down come recovered it, beyond expectation, to the admiration of the beholder at a long flight: And to hear him tell a third time, how he went forth early in a Winter's morning, to the woody fields and pastures to fly the Cock, where having by the little white feather in his tail discovered him in a brake, he cast of a taste gentle, and how he never ceased in his circular motion, until he had recovered his place, how suddenly upon the flushing of the Cock he came down, & missing of it in the downecome, what working there was on both sides, how the Cock mounted, as if he would have pierced the skies; how the Hawk flew a contrary way, until he had made the wind his friend, how then by degrees he got up, yet never offered to come in, until he had got the advantage of the higher ground, how then he made in, what speed the Cock made to save himself, & what hasty pursuit the Hawk made, and how after two long miles flight killed it, yet in killing of it killed himself. These discourses I love to hear, and can well be content to be an eyewitness of the sport, when my occasions will permit, but to see one of these feminine birds, who like some wives of our time keep under 
(z) Accipitres, quadam degeneris naturae corruptela, hoc habent, ut fortior sit inijs sexus muliebris, quam masculinus.  the masculine, I mean a swift winged Goshawk, or high flying jurkin, whose proper Game is the Pheasant, Crane, or Bittorne, in the month of August to pull down a little Partridge, or a pot-hunting- Corydon, or hungry Gentleman if you will, to let slip a brace or lease of long tailed ravenous Curs at a poor, little, harmless Hare, and to kill her suddenly, without giving her law, or any advantage of ground, contrary to the laws of the Forest, and the decretals of Actaeon, made and agreed upon at Knavestocke by a swearing Company of mad men, in the habit of woodmen, no, but by a sober assembly of true woodmen indeed, the thirtieth of February in the first year of Pope jone: or when the earth hath put on her fairest robes, and clothed herself in a habit as white as wool, to trace & track her to her form, and against the laws and 
(a) 
No person of what degree soever shall kill any Hare in the snow; upon a penalty to forfeit 6 s. viii. d. for every Hare so kil●ed.  
See the Statute of 14. H. 8.   Statutes of the Kingdom, there to surprise and kill her suddenly, I must confess, it hath often gone against my stomach, and I could have been as well content with 
(b) 
Cum Marcellus nepos Augusti, sollicitè versaretur in avibus capiendis, quaesivitab co Virgil. utrum mallet aven armari in avium praedationem, aut muscam in exterminationem muscarum: relata ad Auunculum quaestione, praelegitmuscam, quae a Neapoli abigeret muscas universas.  Vide Petr. Bless in epist. 61. ad R. Archiadiaconun, qua dehortatur illum a vanitate aucupij; quia ratione officij, non avium, sed ovium curam susceperit.  Augustus, to have seen one fly kill another: yet I must likewise confess, I have been sometimes for society's sake, a spectator of such a Tragedy, but I beheld it with as much delight, as the Citizens of Rome did to see 
(c) Sueton. in Nerone.  Nero clap his hands, and in his Fiddler's habit to sing the destruction of Troy, when their City was on fire, or as the poor oppressed people under 
(d) 
Gladius et pugio: wherein were written the names of such as were appointed to die.—  Sueton in Calig.  Caligula did, to see their names written in his two Books, which he called his sword and dagger; or as once I did to hear the night-bird sing, whose song ever prognosticates some dismal strange 
(e) 
Si forsan cantet ferali carmine bubo;  
Tristia venturae docet infortunia pestis.   disaster and event. To see a little Mastiff to make the strongest Bull that walks upon 
(f) Taurus is a mountain whereof Caucasus is apart.  Taurus, or the stourest Boar in 
(g) Arcadia is a Country of Greece, set in the middle of Peloponensus; in which Country is the Fen Lerna, where Hercules slew the monster Hydra.  Arcadia to stoop: to hunt the Fox, the Wolf, the Tiger that live upon the spoil, with blood of our Ewes & Lambs, our Cocks and Hens, I take much 
(22) 
We take delight in hunting brave to kill the bristled Boar;  
That doth annoy with ghastly aread the husbandmanfull sore.  
The nimble heeled Hart likewise in Candie we do chase,  
And ●he the Buck with branched horns, that trips over plain apace.  
At break of day, the fearful Hare unto her form to prick,  
While in the dewy, slabby ground the prick of clay doth stick.  
And there to kill her suddenly against Actaeon's Laws:  
With Curs and ravenous long-tayld-dogs, we leaut to Clowns and bores.   delight; but to hear the doleful ditty of the death of the sportful Hare, by the ravenous long-tailed Curs, I could never yet endure. Neither can I endure to hear of the expensive delight of keeping of 
(*) 
Imberbisiuvenis, tanden Custode remoto,  
Gaudet equis.  Horat.  running horses, it sounds more harsh in my ears than the croaking of a Toad, or jupiters' thundering music, or the howling of one of Actaeon's whelps, or the cries of Charon in a long pestilential sickness. A strange vanity that a horse naturally made for burden, should be so indulgently looked unto, that two of his best servants that own him shall not have so much attendance when they are sick, as this horse hath when he is well, and oftentimes to no other end & purpose, than to carry his Master out of the Country. Thus have I freely showed you, both the pleasures and profit of the Country, and the motives that induced me to leave the City, and how we do wear out the long Summer's day; as for the tedious Winter's night, we spend a great part of that before a fire; discoursing of our Country-affayres, and the best course of husbandry to thrive by. In which discourse the Bailie of our husbandry bears a great part, for he is usually summoned every night before we sleep to give an account how he hath bestowed himself that day. Yet sometimes we break out, and if we happen to entertain a stranger that crossed the Seas of late: we are so bold as to inquire of him, what occurrences have happened in those parts from whence he came, how our Ships do at Sea, and how the Havens are fortified, and if he can but tell us that the Ships are well rigged and manned, the Havens well fortified, and the people at 
(23) 
Quod de oppido Poeta, destatu omni verè possumus dicere.  
Si incola benè sunt moraii, pulchrè ●unitum arbitror: sin aliter, centuplex murus rebus servandis parùm est.  Plandus in Persa.  unity amongst themselves, he is a welcome guest, we eat and drink merrily, and sleep securely, for we know we are safe enough. And thus do we wear out the tedious Winter's night. And now I shall be so bold as to entreat you to deal as freely with me as I have done with you, and to acquaint me what should be the motives that should work that contrariety in our dispositions, to draw your affections to the City, & mine from it.  Vrban: 
Sir, as it is the nature of an ingenuous disposition to deal freely, so I shall deal with you. The motives that first induced me thereunto were these. I was a 
(24) Younger brothers are differenced by Armorists in their arms, by Martleas, which have little use of their legs by reason of the shortness of them; & therefore by the Grecians those birds are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quasi sine pedibus: not because they want legs, but because they want the use of them. And this difference is given to younger brothers, to put them in mind that having nothing, that is, Lands to rely upon, they must raise themselves by the wings of virtue and merit.  younger brother, the son of a Father that had many Children, who left me but little, but what I could work out by my labours and endeavours, so that I presently bethought myself, though I were young, yet I might be old, and having no more to maintain me than was left me, I must either be a burden to my friends, or to my Country, which before I would be, I resolved to undergo any labour, adventure upon any exploit, though with the hazard of my life, that did not savour of baseness, or unworthiness: so that after long agitation with myself to what course I should incline, having purposed to myself divers. As first the life of a Soldier, to which in the beginning I did much incline, when I cast mine eyes upon the 
(25) 
Tamerlanes' Scytharum Imperator, qui praeter inauditam animi teritatêm, portentosásque vires, orbis terror, & clades Orien● appellatus est: ex humili militiae loco, per omnes honorum gradus, ad eximiam bellicae virtutis opinionem, et denique adsúmum imperium ascendit; insigni praesertim applaudentium militum studïo, quum adulatione quadam Temir Cuihlus appellaretur: quae vox Tartaricè fortunatum ferrum significat.  Paulus lov. lib. 2. debellica virtute viror, illustrium.  lives of many famous men, that had raised themselves out of the dust by their valour and worth, to great honour and preferment. But when I reflected mine eyes upon myself, and found in myself a Constitution not able to endure storms and tempests, I began to wean myself, and to decline (though with grief) that resolution. Then I thought to go & search out some un-inhabited Country of the world, where I might have elbowroom enough, and walk freely out of the reach of envy, and the troubles and turmoils of the world, but from this I was likewise dissuaded, when I considered, that man sequestered into a wilderness, would in a short time differ little from a beast, and therefore resolved rather to undergo any labour in a Country, where I might have the benefit of society, than to enjoy the whole world with Timon alone, than it came into my thoughts to shroud myself under the wings of some man of quality. In which course likewise I was dismayed, seeing that I have often heard, that many years 
(h) 
Vt oculus paruâ festucâ turbatur: ita Magnatum gratia, offensiunculâ velminimâ cadit; interdum etiam nullo crimine perditur.  
Clitonem suae nutricis filium, qui Philippi patris laudes magnificare vol●isset, Alexan●er sua manuinteremit.  
Si quid benefacias, levior plumâ est gratia.  
Si quid peccatum est, plumbeas iras gerit.  Plantus.  painful labours and attendance were oftentimes requited with frowns, upon a conceit of a thing ill done, when indeed there was no such matter. Then I fell upon the liberal Sciences, and did consider, that although I had not spent my time so well as I might have done, when I was a Grammarian, which time if I might have redeemed, I would have gone as a pilgrim to the holy Land upon my bare feet, yet I might attain to so much knowledge in some laudable Science, that when I grew in years, I might make myself capable to procure something to maintain me withal; but myself accusing myself, that neglecting knowledge, the means to preferment, when I was young, I was not fit for it when I was old, and that the 
(26) 
Concepta semel opinio, vix deponitur.  Cicero.  opinion of ignorance being once settled in the multitude, would hardly be removed. So that I did decline that resolution. Then it came into my thoughts, to raise myself by inveigling of some tender Orphan, whose portion would afford me some good means of livelihood, or to beguile some young widow, by suffering of such who had most interest in her to share with me in the purchase; which I had often heard was the ordinary means to effect and bring to pass such a design. But when I considered how such marriages are directly repugnant to the law of 
(i) 
Matrimonium factum sine Consensu parentum, pugnat cum lege naturae, cum lege Moysis, cum doctrina Apostolorun, cum legibus Romanis, cunjure Canonico, et cum judicijs patrum, ut eruditè Zanch. lib. 4. de conjugio Adam & Eva.  
Inter decreta Eucharistae Papa invenimus; conjugia facta sine Consensu, non esse conjugia, sed adulteria, contubernia, aut fornicationes: et in Concilio Lateranensi sub innocent: 3o, talia conjugia pronunciari illegitima.   Nature, to the law of God, to the Civil and Canon Laws, and to the traditions of the Fathers of the primitive Church, and how in the sight of God my offence would be so much the greater, than if I should deprive him to whose Custody such an Orphan should be committed, of his personal possessions; for the acting whereof I should endanger my life, by how much his flesh and blood is more near and dear unto him than his goods and Chattles, and how I should subject myself to be deprived of my liberty, and to be fined with a greater fine than her estate perhaps would well satisfy, by a public Censure. And how such marriages seldom prospero in the world, but as they are begun in treachery and falsehood, so they are continued in strife & contention, and end for the most part in beggary and misery. I resolved rather to spend all my days in penury and poverty, than to raise myself by such unlawful treachery and knavery. Then I bent my thoughts to follow some Doctor, Proctor, Attorney, or some Apprentice of the Law: whereby I might gain so much knowledge, as to make myself able to execute the office of an Under-sheriff, Feodary, Escheator, or some other office of note in the Commonwealth; unto which course of life I did much incline, especially, when I cast mine eyes about me, and beheld some in that way, Qui culmen ascenderunt, priusquam gradus inferiores transiluerant; and from Dupondij, to be exalted above the Lytae and prolytae. But when I considered how contemptible those kind of people have made themselves by abusing their places, and how difficult a thing it is for a petifactor to raise himself, without a great deal of juggling and false-dealing, I began to be discouraged from that course of life. Then I raised my thoughts so high as to think upon the 
(k) 
Hunc lapidem, quidam ob excellentiam, vocârunt Pandorum, seu universale & magnum dei donum; quia non modò corpus humanum validum in suo vigore conservat; sed etiam metalla imperfecta depurando, ad surunt, finem, quem natura ibi intendit, brevi temporis spatio inducit.  johannes Rhenan: de lapide Philosoph.  Philosopher's stone, and so to aspire speedily unto greatness, but after that I had consulted with some learned, aged Fathers, who told me that they had lived forty years twice told, and that during all that time they never knew any to attain unto it, though many learned men had attempted it, I thought it would be deemed a vain thing in me, being ignorant, after so many learned men to busy myself in so endless a work; so that I quite and clean banished that conceit out of my mind. Then I fell upon diverse projects, thinking thereby to raise myself, one while the Tipler and Aleseller came into my thoughts, and how I might share with him in his win, was my first project; anon after the Vintner came into my thoughts, and how I might share with him was my second project. A while after the Coachmaker came into my thoughts, and how I might share with him, who had enhanced the prices of boots and shoes in wasting of much Leather in superfluous moveables, was my third project. Then I fell upon the Tobacco seller, and how I might share with him in his gains (who had oftentimes caused the staple Commodities of our Nation to be exported, and in stead of them Drugs and Indian▪ weeds to be brought home again) was my last project; with these and the like fond conceits and imaginations, did I flatter myself for a time, and made no doubt to effect what I went about, for that I conceived most of those courses of life to be ex diametro, repugnant to all honest trades and occupations. But when I called to mind what befell to diverse persons, whose memory savours strong as yet in our nostrils; how some have been banished, and remain as a scandal upon record unto all posterity; how others have been degraded from the order of 
(27) 
After publication of his offence, his guilt spurs were ●ewen from his heeks, his sword taken from him, and broken & every piece of his Armour beaten, bruised, and cast aside.  
In ancient time, the form of degradation of a Knight was after this manner; The Knight was led up to a stage made in a Church, for that purpose; where 30. Priests sung such Psalms as were used at funerals, as though the Knight had been dead; then was he despoiled of his Helmet, and Gauntlet, and by degrees of all his Arms both offensive & defensive; then was he proclaimed a Traitor, or otherwise, as the Case required; then was he tied to a rope and thrown off the stage, with the greatest ignominy that might be; then was he dragged to the Altar, where grovelling upon the ground, certain Psalms, full of curses were read unto him. Innovatores, in repub: sunt odiosi.   Chivalry for attempting to do the like: and how such kind of people are 
(l) 
Mos inter Locrenses●uit ●uit; ut si quis novum quidpran inducere vellet, collo in laquaum inserto, id facere cogatur.  Loniterus. 
Plutarch Graecum quendam sacerdoten, quideae Berecynthiae modo quam Consuetudo serret alio sacrificâslet, in Campo Martio lapidibus obrui se quondam vidisse scribit; serunt etiam, quod eo tempore, quo M. Porcius Consulatu fungebatur, excellens quidam Musicus, et omnibus instrumentis ludendi peritus, è Graecia, Roman veniebat, qui, quòd in cythara sua chordu pluribus, quam c●nsuetudinereceptū est, uteretur; cytharâ torius populi consensu combustâ proscriptus est.   odious in the sight of all good and well disposed persons. I thought the worse of myself a whole year after for having once a thought in my mind to be a projector, and so quite and clean did abandon all those foolish conceits and imaginations. Then it came into my thoughts to launch out into the depth to see what fish the Ocean would afford me, to apply myself unto Caesar's Court, but when I consulted with 
(28) Phil. Commits tasted of both fortunes; in prosperity, he gave this Motto; Qui fugit molam fugit farinam: in ad ●●sit●e this; In profundum navigavi, et mare me absorbuit  Philip Commines who had been beaten with storms and tempests in the Seas, & learned of him how difficult a thing it is to balance a ship so equally, that the winds and waves might have no power over it; I resolved to give them leave to try conclusions in the Seas that loved to fish in troubled waters, but as for myself to spend my few days on the Sea 
(m) 
Stet quicunque volet potens, Aula culmine lubrico; Me dulcis saturet quies.  Seneca in Thyeste.  shore in safety and security. At last I took into my consideration the life of a Citizen, and resolved with a constant and settled resolution to perform all the duties of a true and faithful apprentice for the space of seven years, projecting to myself, during that time to attain to so much knowledge in some laudable mystery, and gain so much acquaintance, that when I grew into riper years I might gain something, to keep and maintain me withal. Which resolution I constantly pursued, though I was often dissuaded by my friends from it; they putting me in mind, that the concourse of Company, which did abound in the City would overthrew me. But this moved me not. Society I considered was the very marrow and comfort of life; and that it was not Company, but indiscretion that could not make choice of Company that overthrew them, and therefore I desired to know all, to eat and drink with such whom I conceived to be honest, and for life and conversation without exception: but to make such my 
(n) 
Cum quidam in foro sapientiam venalem exposuerit, emptoribus filum perlongum dedit, jussitque ne stultis et dementibus ejusce longitudinis spacio appropinquarent, sed cum vivis bonis atque corda●● potissimùm agerent consuetudinem.  
Vide Apologum de Carbonario et fullone; quo ostenditur; pares cum paribus facilè congregari.  
Noscitur ex socijs, qui non cognoscitur ex se.  
Est amiciti●rum, ac familiaritatum fere omnium causa, nexúsque similitudo quaedam morum.  
Diligens in amicitiarum initijs adhibenda est cautio; nan● quisquis alterum amicorum cognoverit, alterum continuò ex eodem dijudicet; adeò ut qui cum inscijs et improbis vivit, eunden malum existimamus: contrà, qui cum bonis et sapientibus versatur, talis etipse quoque habetur.  Castil. lib. 2. 
Carondas Cives suos à familiaritate et consuerudine perditorum lege prohibuit, actionémque pravae consuetudinis constitu●t; gravique ejus delicti reis impositâ mulciâ licentiam coercuit.  D●od. Sic.  Companions only whom I found to be honest, able, and discreet, such as in cases of difficulty were able to direct and instruct me, and when any slips and errors were committed, were able and willing to rectify and reform me. And thus I have showed you the principal motives that induced me to the City: other motives there were, as when I called to mind the saying of Nero, when he forsook his diadem and betook himself to his Fiddler's habit, 
(29) 
Si fidibus tantùm audisset te Roma canentem,  
Detestande Nero; non tanta intendia tectis,  
Non caedes vidisset humo, nec funere natum  
Materno insignem.   (in which had the Roman State first invested him, it had been happy) which experience hath verified unto me. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
An Artisan in any kind,  
In every Land will living find.  Again when I took into my consideration the inconveniences of the Country-life, which you so much magnify: how many miles you travel to do his Majesty service at the grand Assizes and Sessions, and upon all other occasions, as often as his service shall require you, to your great charge and expense; whereas in the City, we go no further than from our houses to our common Hall, confined within the precincts of our Cities. Again, when I called to mind, what cares you undergo in ploughing and sowing, in reaping and mowing, in breeding and rearing, in buying and selling, before you can reap the fruits of your labours. Whereas we go no further than the Markets within our walls, and in an instant reap the fruits of those labours, for which you have taken so great care and pains: again when I considered that the City is the place where all the Nobility and Gentry of the Land receive their education, where the Universities are seated, where the Laws of the Kingdom are read and taught, and indeed the proper place in most parts of the Christian world, where the Nobility and Gentry make their residence & abode. For although in these our parts your Country is honoured with the personal residence of many of the Peers and Nobility of the Kingdom; in other parts of the Christian world it is not so, they leave that as a forlorn Wilderness to Boors and Peasants, whilst they in the Cities eat the fruits of their labours: it may be some few weeks they start out for their health's sake, or for pleasure, or in Vintage time to see their fruits seasonably gathered, & that being done, they seldom go forth all the year after. Again when I considered how in times of danger, we are more secure than you in the Country: if either a foreign enemy happen to invade us, or any Civil discord arise between us, having walls and bulwarks to defend us: whereas you lie exposed and open to danger. Again when I considered how we outstrip you concerning the health of the best part of us: whereas you are enforced upon the Sabbath day to go a mile or two to hear divine service, and two or three miles to hear a Lecture; we have divine service at our doors, and three or four Lectures within a quarter of a mile. Again when I considered how we have diverse other Lectures, Anatomy, Astronomy, Geometry, whereby we reap much good, which you have not. Sometimes we hear a learned Physician read upon all the parts both Homogenean and Heterogenean of the dead Corpse of a malefactor, one while of the head, showing how from the 
(30) Cerebrum non solùm 〈◊〉 vorum sedes, et motuum artifex; sed et sapientiae, memoriae, et cogitationum est domicilium.  brain the nerves have their essence and being, and that from thence a power to the eye is given to see; a power to razed to the tongue; to hear to the ear; to smell to the nostril; and see him single out with his silver instrument the organs themselves, by which this power is so conveyed, and relating that when these organs are stopped or any way distempered, that the sense unto which they have relation is out of order. Anon showing how admirably this special piece of the body of man is hedged in and environed: how next unto it there is 
(31) Pia matter est membrana t●nuissima, proximum & immediatum cerebri velamen; dura matter est membrava exterior, super piam cranio alligatam, cerebrum cingens, & undique muniens.  the Pia matter, a little thin skin which compasseth it about, how further off there is the Dura matter, a covering more firm and fleshy, how yet more remote, there is the Cranium, the scull itself. Another while we hear him discourse of the 
(32) Epar est pars organica infimi ventris, constans carne rubra, sanguini nuper coagulato simillima, in dextro hypochondrio sita, et sanguinis officina.  Liver, pointing out in what part of the body it is seated, of what materials it is composed, what office it bears in the Microcosm, and from whence the veins have their essence & being, how it is seated in the lower part of the stomach, under the Hypochondria, on the right side of the body, that it is nothing else but blood coagulated, of the form and figure of a semicircle, the one side standing out like a bunch, the other side hollow: that the proper office of it is to assimilate the Chyle, & waterish matter wrought by the first Concoction into his own nature, and similitude; and what part thereof is nutrimentive, to send it away by her secret conveyances to all the rest of the vital parts, but what is excrementitious and hurtful, to send it another way to be cast out at the Common-sinke; another while we hear him relate where the heart is seated, of what form it is, how it is severed from the natural parts of the body, and from whence the arteries have their original & being; that the proper place of the heart is near unto the middle part of the breastplate, inclining to the left side; that it is in form like unto a 
(33) Cor est pars principalis ventris medij, dura, densa, et solida carne constans; figurae Pyramidali, et nucipineae non dissimilis: facultatis vitalis domicilium: quo vigente, vigent omnia, quo languente, languescunt, intereunte, intereunt.  Nut-kernell, that it is severed from the natural parts by the Diaphragma, which crosseth the breast; and that from the lower part thereof the great artery, by which the vital spirits are transferred to all the parts of the body, hath its original and being: at other times we hear him discourse of the stomach, of the spleen, of the longs, of the reinss and kidneys, of the guts, and of all the rest of the parts of the body from the head to the foot. These things and many more are we taught out of these Lectures. Sometimes again, we betake ourselves to the Astronomy Lecture, where we learn how the Spheres are placed in degree one above another; and how one star differs from another in greatness and glory. Sometimes again to the Geometry Lecture, where we are taught the useful art of Surveying; how to measure out the circle of the Earth, to know what Compass it beareth about, and what distance is between the Centre and the Circumference. Sometimes to the Arithmeticke-Lecture, where we learn to better our knowledge in the casting up of our reckonings and accounts, by being taught the rules of Addition, of Subtraction, of Multiplication, Division, Reduction, and the golden-Rule. Sometimes to the Physic & natural Philosophy-Lecture, where we learn the natural causes of the four seasons of the year, of Summer and Winter, Spring and Autumn, of the winds and earthquakes, of the Comets and Meteors, of thunder and lightning, hail and snow, & how it cometh to pass that the 
(o) 
Inclusum loculis intactis ebibit aurum,  
Aurum abit, at plagae vestigia nulla supersunt.  
Quin nitidum sugiens afflatu dissipat ensem  
Vaginâ in columi, vinúmque è vasibus haurit  
Integris.  
Quin tenerum faetum matri● praegnantis in alvo  
Strangulat.  
Dura resistunt; porosa fulmini transit●● praebent.  
Of the admirable effects of lightning, see Bart. in his second day's work.   Lightning should kill the child in the womb, yet never hurt the mother: how the Springs do mount to the tops of hills, and are more cold in Summer than Winter: how the 
(34) 
The reason thereof is well set forth by Bartas thus:  
— The Sun and winds withal,  
Sweeping the surface of the bri●e ba●l,  
Extract as much still of her humours thin,  
As weeping air, and waterish earth pours in.   Seas never exceed their bounds, though all the Channels of the earth do empty themselves into them: how the Clouds composed of heavy materials, do hang in the middle Region of the air; and why the earth is by many degrees more cold than the water. The natural causes of these effects there we learn. Sometimes to the Music Lecture, where I never come but admire, that out of the greatest discords, should arise the sweetest harmony & concord, that a Base and Treble, Tenor and Counter-tenor, high and low, should cause a Diapason. In these, I say, which do better our best part, our knowledge and understanding, do we outstrip and go beyond you likewise; neither do we come short of you in the exercises in which you glory so much, the exercises of the body, in which we take much delight, and at vacant times recreate ourselves. Sometimes ringing is our sport and pastime, to run division upon the bells, and to make them echo out as many several Changes as the pretty 
(p) 
— Nunc illa gravene, nunc erisp at acutum;  
Nunc summos medijs, medios nunc temperat imis  
Ipsa sonos, variátque vices, nemorísque per altos  
Secessus, arguta modos ciet ore canoro.  
At break of day in a delicious song,  
She sets the Gamut to an hundred young:  
And when as fit for higher notes she sees them,  
Then learnedly, she harder ●●●sons gives them.  
One while she bears the base: anon the tenor;  
Anon the treble, than the Counter-tenor.  Bariat.  Nightingale doth when she is disposed to warble forth her several notes and tunes, we take delight. Sometimes dancing is our exercise, which in my youthful days, after I had passed my servile years, and came to be mine own man, I did much affect, and in dancing of the French galliard, the Spanish pavane, or Scottish jig, I did often recreate myself. But when I grew into riper years I began to consider, that as to youth it was an ornament, so to 
(q) 
Indecorum quidem et ridiculosum est, hominem videre aetate confectum, capillis niveis, dentibus patridis, automninò nullis, plenum rugis, es sulcis, tripudiare & saltitare.  Castil, lib, 2.  age it was a blemish and a badge of lightness, and so did abandon that kind of recreation. In vaulting likewise on the horse, being a recreation used in the Schools, I took much delight, and have often repent myself that I did not use it more, for that I found it always useful unto me as often as I had occasion to take any long progress into the Country; for when others have stuck in their stirrups and could not get into their saddles without heaving on the one side, and holding on the other; I have on a sudden mounted into it without the assistance or advantage of the ground or stirrup, and though crooked age, which tops the tallest Cedars, have bereft me of that strength and ability of body, which lusty youth did afford unto me; so that I cannot do the Pomadoes with that agility as formerly I could, yet still I find a difference between myself & others that never used that delight. A Campus Martius, Artillery, and military yards likewise we have, whither sometimes I do resort, and one while behold the Pikemen trailing and shouldering of their Pikes; another while the Musketeers sloping of their Muskets, and by often observing of them, have borrowed so much of their skill and cunning, that with a very little practice, I dare undertake to lead on an Army as well as he that had been trained from his childhood under Mars in the field. Cockpits, Bearegardens, Tiltyards, and theatres likewise we have near unto us: and one while we go unto the Cockpit, where we behold two 
(35) The Cock by some Armorists, is called the Knight of the birds, because he will rather repel danger by fight than by flight, being always prepared for battles having his comb for an helmet, his bill for a falchion, and as a complete soldier, armed from head to foot, he hath his legs armed with spurs.  little Creatures so stoutly behave themselves in a single Combat, as never did Aenaeas and Diomedes, nor Hector and Ajax (whom Homer so highly commends for noble Duelists) play their parts, nor perform the same with greater natural vigour and strength: another while to the Bear-garden to see a Molossus one while to adventure upon a Lion of Nemaea, another while upon a Boar of Arcadia, another while upon a Hydra of Lerna, yea sometimes upon death itself, as courageously as upon safety and security,: the which as often as I behold especially the skirmishes of the watchful creatures, I cannot but admire the innated strength which is in them, to see them when they have received as many 
(r) 
Caesar received twentie-three wounds; and in the receiving of all th●se never used more words than these; Et ●● fili; seeing Brutus to be one whose life he had saved at the battle of Pharsalia.  Sueton: in Caesare.  wounds as Caesar did in the Senate-house, than even then, when they lie gasping for breath, by signs and tokens, by pecking and nodding, to show signs of unvanquished spirits, and will rather die than cry, or yield to a crowing and insulting enemy. Sometimes we betake ourselves unto Caesar's Court, where we behold the lusty lads of the Olympic games, stickling for the palm, at Tilt, Tourney, and joco di Canni, and practising to hit an enemy in the eye by running at the Ring upon steeds richly Cooparised, & as serviceable as were the proud warlike steeds of 
(s) 
De Bucephalo dicitur, quòd neminé unquam praeter domìnum vehere dignatus est: & quòd è durissimis certaminibus Alexandrum sospitem extulit: quo mortuo, Alexander urbem condidit, et in nominis ejus memoriam, Bucephalum non inavit.  Solinus in collectaneis rerum memorab.  Alexander, 
(t) 
Equus Caesaris nullum praeter dominum dorso unquam recepit.  ibid.  Caesar, 
(u) 
Interfecto Nicomede rege; equus ejus vitam inedià expulit.  Solinus.  Nicomedes, and the King of 
(x) 
Cum tegem Scytharum in singulari certamine interemptum advers●riu: ejus victor poliare veller, ab equo eju● calcibus, mor●ùque●●niatus est.  Ibid.  Scythia, the which likewise as often as I behold, especially the warlike Tilting exercise, I cannot but think of the deplorable death of the French King, King Henry the second, who at that time when he thought himself most happy, and gave himself a new title which he never had before, Le treshenreux roy, by reason of the marriage of the Lady Elizabeth his daughter to Philip King of Spain, in honour whereof those solemnities were used, after all sports and delights were in a sort ended, the Tilters dismounted, and the spectator's departed, was by the splinter of a Lance which Mountgomery broke upon his Cuirasse, being then the Captain of the Guard, and who run against him by his own Command, brought unto his death. As for the theatres, I seldom come there, unless I hear well of the Plot and Poet, that he hath lived at 
(y) Parnassus is a hill in Gree●e, where the nine Muses did dwell.  Peruassus, conversed with the Muses at 
(*) Helicon, is a hill of Boeotia, by Thebes, dedicated to Apollo and the Muses.  Helicon, and is able in a smooth, clear, and well composed style to magnify virtue, and in as harsh and rigid a style to suppress her enemies, that can extract tears out of the Adamant, in presenting jocasta the poor distressed mother to the view of the beholder, 
(z) 

Tutimes illum, & illete, Ego utrúmque sed pro utróque jocasta de Eteocle et l'olynice in tragaedia.  Seneca in Thebard. In me arma ig●ésque vertite: in me omnis ruat unum juventus, civis et hostis simule, hunc petire ventrem, qui dedlofyatres viro; me● membra s●a●sim spargite, ac divellite, ego utrúmque peperi.  
— Le●●e●ber friend nor foe,  
Refrain a whit his blondie blade at this my womb to throw.  
This womb, this womb, wherein I bore these wilful brethren here;  
Begot by him that was my s●n and eke my weaded peer.  Seneca in Thebay.  distracted to see the unnatural Contention between her two Twins Eteocles and Polynices: of such passages when I understand, they have my company; but when I hear them in stead thereof to send forth nothing else but idle, irreligious execrations, scurrilities, and obscaenities, such as were not heard of in the times of Seneca, Plautus, and those Socratical Philosophers, who for their witty Apothegms & inventions, have deserved the 
(36) 
Olim Poetae post editum opus, sicut Imperatores post victoriam triumphare, curru magnifico per urbem duci, et l●ureâ; ut communi dignitatis insigni, coronari solebant.  Aenaeas Silvius.  Laurel, than I am gone and come no more at them. Thus briefly have I showed you both the profits and the pleasures of the Cities: and whereas you attribute much unto the Country, as being the place where many Princes, patriarchs, Prelates and Poets have desired to spend their days in: believe me Sir, I think there was more goodness and integrity to be found there in the days of our forefathers, than there is in our days. For as for mine own part, I could never find any such pleasure there. Shady groves, green pastures, and pleasant streams you have in abundance, things that afford content and delight to the eye and smelling, but what advantage they the understanding, the best part of man, that which enricheth and enobleth, that part must proceed from hearing, 
(a) 
Lectione perficitur animus. Alexander ex Homero utilitatem multam cepit: Scipio ex Cyropadia Xenopbontis; et Sol●nus Imperator Turcarum ex ●asaris Commentarijs; conspiciendum est igitur ut ne simus similes militibus illis, qui expugnatae urbis inter alia etiam pharm●co olium diripientes, pretiosa et delicata multa, quae diversis pixidibus repererant, ingurgitabant: quibus illectis, venenatanden pro dulciarijs n●autè devotantes, pertêrunt. Nam boni libri lectores suos meliores dimittunt, m●liverò pejores.  Bell: lib. 2.  reading, and conferring: and what can you hear there, but the uncertain sound of the chirping of birds, the bleating of sheep, or the doleful tunes of Crows or Kites, or an 
(b) 
Vrbem quam dicunt Romam (Melibet) putavi  
Stultus ego huic nostrae similem, quò saepè solemus  
Pastorss ovium teneros depellere faetus.   ignorant Corydon that never outwent the bounds of his Ship-walkes, in his Canting language talking of Rome, as of some forlorn, depopulated, pastoral Arcadia, or 
(c) See the rude discourse of Dametas in the Arcadia.  Dametas Courting of Zelmane in so homely a strain, that it would make a man sick to hear him, or 
(d) 〈◊〉 ●he 2. Book of the Arcad: the song of Basilius in praise of old age.  Basilius singing like a 
(*) Accipiter gemit non canit.  Hawk, or Night-bird in praise of old age. With these things you may solace yourselves, if you take pleasure in them, or what can you read there? public Libraries you have none, nor books or other 
(*) 
Hic vbise recreet Romana inventa, nec urbes,  
Nec Circi, nec sunt Amphitheatra fori.   delights, than what you find in the woods, highways, and hedge-rowes, unless you are beholding to us for them, or with whom can you confer? certainly with few or none that can delight you, unless you be well versed in the Art of Hawking and Hunting, & can endure to hear a huntsman discourse of 
(e) 
Exiguum leporem vidi jugulâsse leonem;  
Vidi barbigeras volitare per aëra Capras  
In media vidi nube volare Bo●es.  
Vidi Balaenam, cujus crescebat in alvo  
Sylva ingens.  
Vidi qui traheret turres & maenia vermem; Occurrit testudo mihi velocior ●uris. Pervert●ns ulmos cornibus aery.   Hares killing of Lions, of (f) Goats flying in the air, of Fishes having great woods in their bellies, of Worms drawing Castles after them, of Snails that went more swift than the wind, and threw down trees with their horns as they passed, of 
37 Vidi apud Aethiopes hominum qui gutture ●rgus, Quingentas uno dente voravit 〈◊〉.  a man that devoured five hundred sheep at a bit, of walls in 
(g) Vidi compactis maenia cafe●tis  Wales made up of Kaus-bobbie Cannon proof, and of the like incredible occurrences, common in the discourses of Huntsmen, with these things perhaps you may solace yourself, if you take pleasure in them: but if you desire to converse with the Muses, you must repair to the City; for that is the place certainly where they do inhabit. Wherefore, Seneca in plain terms tells them, they 
(h) 
Menuuntur (inquit S●neca) qui sibi obstare ad studia liberalia iurbam negoriorum videri volunt; vaco (there Lucili) vaco, & ubicúnque sum, meus sum.  Seneca ad Lucil: Epist. 62●.  lie that say the businesses of the Cities are hindrances and impediments to the studies and meditations of the Muses; for that a 
(i) Sapiens et ludendo, et feriò discet; Socrates jocans, militans, obambulans, convivans, philosophabatur; et quidem nihil faeliciùs discitur, quam quod inter studiosoes lud●do, et aliud quasi agendo discitur.  studious and working mind will draw Conclusions out of every thing in every place: wheresoever I am (saith he) I am always at leisure, whether in the Country or in the City, it is all one to me, I am the same man wheresoever I am. 
(k) In statu regio, Devidus bonus erat; Saulus ma●us: in statu prophetico, Daniel bonus, Balaus malus; inter pastors Abelu● bonus, Abimelechus m●lus; inter viduas, juditha bona, Isabel mala; inter opulentoes, jobus bonus, Nabalus malus; inter Apostolos, Potrus bonus, judas malus.  Exeadem rosa apes suum mell, aranea suum fel sugit atque venenum, out of the same place that the spider sucks poison, the Bee sucks honey; in the same place where the drone and sluggard perisheth, the industrious and laborious man thriveth and prospereth. Socrates concurres with Seneca in opinion: the Country, saith he, for woods and groves, meadows and pastures, fountains and rivers, fowls & fishes, Corn and fruit, oxen and sheep, and generally for all sensitive & vegetative Creatures, but the City for reasonable Creatures, for old men and matrons, young men and maidens is to be preferred. And Aristotle in his first book of living Creatures implicitly agrees with them, where he darkly, but sharply condemneth the solitaire Country life, the 
(l) 
Aves solitariae sunt avitum rapacissimae: bestiae Solivagae sunt bestiarum ferocissimae; quibus omnibus natura latibula, tri●éoque atque horridam vitam dedit  Arist lib. 1. de hist. animal.  birds (saith he) that fly alone, and the beasts that walk alone, are of all others most devouring: the man that lives alone, he compareth to these birds and beasts: wherefore then you should prefer the solitary Country, I know not, unless it be in this respect, that it undoes what the City hath done; it makes him to be a rude and miserable Creature, whom the City had before made to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a 
(m) 
Quid magis sociale quam homo? profecto neque apes, neque form cae, neque grues, neque grega●iū aliud animal.  Arist. lib. 1. polit. cap. 2.  mild and sociable Creature.  Rustic. 
Sir, you have with Eagles eyes pried into our Country, and searched out the discommodities of it. I pray you now give me leave to expostulate a little with you, and to crave an answer to two or three questions, which I shall move unto you. First, whether the Commodities of your Cities are not equally balanced with discommodities? Whether flatterers, whisperers, undermining-pioners, and fraudulent ministers, do not flourish, and prospero there: or whether there is any ill property in any of the wild beasts of the Country, that is not to be found in the 
38 
Rogatus Diogenes qua permiciosissimè moederet bellua; ex feris inquit, obtrectator ex cicuribus adulator.  Diog: Later: in Diog:  tame beasts, such as bear the shape of reasonable men in the 
(n) Vrbes humanarum cladium, et queritant um hominum consepta miseranda, dixit Solon.  City? whether there be not some as cruel as the Tiger; others as proud as the Horse; some as greedy as the Wolf, others as deceitful as the Fox; some as biting as the Dog; others as scurrilous as the Ape; some as wanton as the Goat; others as unclean as the Sow? Whether there are not furious Centaurs, pernicious Chimaeraes, raging Satyrs, filthy Harpies, wicked Sirens, detestable Ostriches, devouring Gryphins, and greedy Dragons? In more plain terms, whether Sycophants, Cheaters, rogues, vagabonds, and the worst of men, do not inhabit and dwell amongst you?  Vrban: 
Sir, I must acknowledge it is with us, as with the purest mettle, the choicest garden, the fairest field, and the soundest body; as the purest 
(*) 
Iln' a chose si belle quel,  
N ait ascun vic' en el.   gold is not without some dross, the choicest garden not without some weeds, the fairest field not without some thorns, and the soundest body not without some ill humours: So it is with us, our Cities are not without some ill members; Sycophants we have in them as well as in the Courts and in your Country, but every child can discover them by their base insinuation; for there cannot a young Gentleman have a patrimony befall him, but they fawn upon him, and adore no other god for the present; whatsoever he saith, they admire, and with elevation of eyes and hands cry, 
(*) 
Faelix illa dies, totúmque canenda per orbem,  
Quae tibi vitales cum primú truderit horas.   Vox dei non hominis; whatsoever he doth they applaud with an opus plus quam hominum, they deify the 
(o) 
Fortunata puto saecundae viscera matris,  
Gui tam div no licuit sobolescere partu.   womb that bore him, and the paps that gave him suck; and protest that never woman bore so perfect a Creature; all their study is to 
30 
Assetatores ab assentiendo disti; quòd corum consilia in id solùm intendunt, secundum Ter●nt●●nu● illud.  Ais, aio, negas, nego; Adversum quos meritò & dentes a●uunt, et gladios stringút Satyrarum scriptores.  wind themselves into his bosom, to find out his disposition, and to sympathize with his affections; if he be given to women, they will maintain it is an Epidemical disease, the Common-roade, the general case of all the world, a trick of youth, a natural infirmity; unto which the most 
(p) An scelus esse putas? crede, est opus Hercule digmim.  noble spirits have been subject, if he be given to 
(q) Comperio vinum succo jucundius omni.  Wine, they magnify the grape above all the fruits which grow upon the ground, commend him for a jovial boy, a merry grig, a Companion for a Prince; and one who is never angry but when any one draws his purse in his Company: if he be given to brawling and quarrelling, they will commend him for a man of spirit, a tried man, one who hath often Encountered his enemy in the field, and hath put him to the worse: whereas in truth he never drew his sword in anger but once, and that was at a dog, when as the owner came forth with a Cudgel, and beat him handsomely, and made him put it up again: if he be Musical, and can bear a part in a Consort, though never so meanly, they will prefer him before Tomkins the Organist, and Dowland the Lutenist, and will not stick to say, that 
(r) Pan silet, et cytharam refugit Lesbous Arion.  Pan and Arion will not touch their tools in his presence: if he have but the least skill in limming & painting, yet they will prefer him before Apelles, and will maintain, that had he lived at that time when Apelles painted out one part of Venus so to the life, that no man after him durst adventure to perfect his work, that he would have gone as far beyond Apelles in painting of what he left unperfitted, as Apelles did beyond all the painters of his time. So do these men (
(*) Omnes Gnathones, scortatores, palpatores, alcatores, Thersitas, Philoxenos, et ejusmodi nugandi artifices, homunculorúmque portenta, qui gregatio solent in benè númatos i●ruere; quos rec●è fures temporis dixerimus, procul, o procul fugiant adolescentes!  of whom I wish all men to beware) lull these young novices asleep, and lead them hoodwinked to destruction, who never know where they are until adversity hath opened their eyes. Guzman's and Picaroes' likewise we have many, or in our English phrase Cheaters, whose study is to beguile young & raw novices at their first arrival in our Cities; a fraternity that complain of nothing more than nature, that she hath denied them those gifts which she hath given to many others, to find out the many sleights and tricks which are used at play and gaming; that admire 
(40) 
The game at Chests is held a Princely game, because therein are contained all the stratagems of war, or plots of 〈◊〉 state. A game wherein William the Conqueror took much delight, and lost whole Lor●ships in Lincolnshire at it. Leighe  
See in Chawcers dream, who was the first inventor of Chests.   Chests and 
(*) 
To play at Irish doth not befit the female sex, lest thereby they learn to bear a man more than they should.  Gwillam. 
Attalus Asiacus, si gentilium historijs creditur, hanc ludendi lasciviam, scilicèt, usum alearum dicitur inveniste: cui meritò ab antiquis hoc Encomium tribuitur; ut quan●ò quisque in eo sit doctior, tantò nequior; nam mendaciorum, et perjuriorum matter est alea.  johannes Salisb. lib. 1. de nugis Curial: 
Ars aleatoria, tota infamis, et omnium gentium legibus interidicta; Cobilon Lacedaemonius, societatis causa Corinthum legarus missus, cum duces et seniores Corinthiorum invenisset in alea ludentes, infecto negotio redijt, dicens nolle se Spartanorum gloriam hac infam â maculare, ut dicerentur cum aleatoribus societatem contraxisse.  Corn: Agripp:  Irish, as deep mysteries, into which their shallow wits cannot dive: Games they say, invented at first for great personages, whose thoughts are aspiring; as for themselves they look not after the surprisal of Kings and Queens, little Pawns are their playfellows; their thoughts are bend only upon plain Country recreations, Novum, Passage, or the like, and they trade in no other merchandise, than in plain bar quater-troys, cuts and fullomes. In these little bones do they find the sweetest marrow, and in these harmless sports do they most delight. Others there are of the same kind, who run a greater adventure than the former, who like their great Lord & Master, can transform themselves into any shape, to bring to pass their mischivous designs and purposes. Sometimes in the similitude of innocence, being clad all in white, in the habit of a Porter, will adventure upon any Fortress, play fast and loose upon any Lock, break open any door with as much boldness as the lawful owner & possessor can do, take what serves their turn, make all fast again, and at noon day when the Sun is at the highest, outbrave the multitude with their adventures upon their backs. Others in the similitude of a fury, all black, being clad in the habit of Vulcan, will perform the like feats of activity with such dexterity, that had they lived in the days of the Spanish Picaroe, he would have been a mere novice unto them: many of these tame beasts, which bear the shape of reasonable men, we have amongst us. And women we have of all sorts both good and bad, whom we do value according to their worth and merit; those which are good we do in a sort adore, for their purity, and chastity; and study how to do them service; those which are not, we spurn, and spit, and hiss at as they pass, and sometimes crown them with urine; sometimes with a more base excrement, and study how to ease ourselves of them, every child can distinguish them by their 
(s) 
Meretrices, congerronet, et gigantes in satellitium libenter assumunt, et tales fibi gaudent efle ante ambulones, et spectatores, quorum virtus est in humeris, in lacertis, in tergo, et in cauda. Theologus, Medicos, Philosophos, et generaliter omnes cujuscúnque generis quorum vigor est in capite, odio habent & contemnunt  Petrarch.  companions, habit, and attire; for if they be honest, they are clad in the habit of modesty and civility, and wear their clothes to cover their nakedness; if they be otherwise, they are clad in a strange, disguised, antic habit, and wear their clothes do discover it, being as lose within as without, to whom our common sort of people will allow no other father than Proteus, no other mother than the 
(t) 
Vide Lunae preces in Apologo.  
Lunam matrem orâsse fertur, ut convenientem sibi vestem faceret: cui illa respondebat; quòd praestare nequeat; quia modò globosa, modò in orbem dimid ari modò in circuitu extenuari, modò evanescere solet.   Moon, no other name than Changeling; unto whom our wiser sort do ascribe the invention of all new-fangled 
(u) 
Vnde haec habituum indies mira simul ac ridenda varietas, nunc pedes contegens, nunc pudend● nudans vestis, nunc terram tergentes, nunc cubitum arct inte● manicae, nunc maminillas conterens, nunc sub Inguine fluens Zona? nisi ab impudici●; quomodò enim fieri potest ut vivendi tenor ●dem m●neathis, quae non se virtuti aut suo judic●o, led alienae denientiae sese tra●unt? Denique quae patrios mores sic ab●jeiunt, ut nil nisi pereg●nu● venerantur, et toties mutatur, quoties a●quid occurrerit quod mirentur.  Petrarch.  fashions which are used in our Cities, and say it is haereditary, and entailed upon them from the Stews, who were used to change their fashions as often as Proteus did his shape, and to no other end & purpose, than malefactors do their names, because they would not be discovered to be what in truth they are, Mountebanks, Hermaphrodites, antics, bawds, strumpets, or any thing that is repugnant to modesty and civility. Ordinaries likewise we have, but we seldom come there; for we accounted it a disparagement for any man that hath an habitation to be seen in them, when I was young I looked into them, and if I liked the Company, I adventured some small sum of money with them, but never at any time could gain any thing there, yet never could know who gained by me, for every man complained of loss; at length upon diligent search, we found out the thief, there was a Heluo stood by us, that said nothing, yet by little and little robbed us all: which when I found, I resolved never to come there again; and so since I have been as good as my word. These things have I showed you in answer to your question, that you may be assured that there is no perfect body, but hath some ill humours in it.  Rustic. 
Sir, you have given me good satisfaction to my first question; I pray let me ask you a question or two more, and so I will take my leave for this time. How cometh it to pass, that the course of life you lead, being attended with so many Commodities, is had in such contempt by the Neapolitan Gentry, & was so much neglected by the old Romans.  Vrban: 
I cannot give you a more satisfactory answer than by ask you the like question; How cometh it to pass, that the Neapolitan-Gentry are so poor and needy, and the Venetian-Gentry are so rich & wealth? The reason is easily given; the Venetians follow and affect our course of life, and are industrious and painful, and the Neapolitans contemn it, and are haughty and idle. I must confess, it hath been a continued custom amongst the Neapolitans, that they will rather marry their daughters to the sons of Gentlemen, be they never so poor and needy, than to the sole heirs of Merchants, be they never so rich and wealth; for they have a foolish conceit, and an opinion amongst them, contrary to the opinion of all 
(41) Learned Armorists make no doubt, if a Gentleman of a coat-armour, marry with a woman that hath none, and hath issue by her, that the issue is an absolute Gentleman, and may give his Father's coat: yea they hold, if a Gentlewoman by birth marry with a man that hath no coat-armour, & hath issue a son, by the courtesy of arms the son may bear her coat-armour during his life with a difference Cinquefoyle.  wise men, that if a Gentleman of their Country do marry with the daughter of a Merchant, or a Plebeian, the issue begotten between them, are but Gentlemen of the half blood; but the Venetians are of a clean contrary opinion, & so are the Genoese, who hold it an addirament and increase of honour, to deal in the way of Merchandise; to live in Venice, and not to do as the Venetians do, they hold it as dishonourable as it was for the Lacedæmonians to derive themselves from the loins of Hercules, and not endeavour to be like unto Hercules: Valentinian, Agathocles, Telephantes, and Hyperbolus, they have in perpetual remembrance: who being Petifactors themselves, or the sons of them, became to be Emperors and Kings, and to govern the people. (*) Virtue they accounted the chiefest Nobility; and suppose it never casts a better lustre, than when it shows itself in men professing the trade of Marchandizing: to descend from the loins of noble progenitors with Catiline, and to be a villain; or with Hermodius to pull an ancient house upon his head, and to be the last of it; or with Sallust to rely wholly upon dead men's bones, they accounted the greatest 
(w) 
Non tam infamis esset Catilina, nisi tam famosâ familià prognatus esset.  Petrarch.  dishonour: but by good husbandry, and thrifty course of 
(42) 
Apud veteres tantae aestimationis fuit olim mercatura, ut ad hanc exercendam contulerunt se philosophi, nec infimae tantùm classis, sed primae, et qui inter eos fuerunt celeberrimi: certissimum enim est, Solonem illum, qui ob singularem prudentiam inter 7. sapientes numerabatur, hanc exercuisse.  Leand.  Trading to raise themselves from mean estates, and from Gentlemen of low degree, to be potent and mighty, (as Cato did in another course of life from a poor Cottage in Tuscanie;) that they held the chiefest glory. So that in the flourishing state of Venice, there is not a Gentleman of note or quality, but hath a stock going in the trade of Marchandizing. It is true, I must confess, there was a Law amongst the old Romans, which did prohibit Senators and men in authority, to deal by way of Trade; but the reason of that was not because it was a disparagement for a great man to Trade, but because Senators were set apart for another end and purpose; that is, to look to the affairs of the Commonwealth; and therefore they were not to busy themselves about private matters. It is true likewise, it is a received opinion amongst the learned Armorists and Heralds, Mercatura non competit viro generoso, that it is a base & dishonourable part for any man of quality to deal by way of Marchandizing, but you must understand it to be meant of Merchandizing in poor and mean Commodities, as in monopolising of 
(x) 
Mercatura si tenuis, sordida putanda est, si magna, & copiosa, multa undique necessaria reipub: apportans, non est vituperanda.  C●cero, lib. 1. officisub titulo: quae arts & qui quastus sordidi, qui contrà liberales.  Pins, Cards, and Glasses, or such poor Commodities, not beseeming a Gentleman, or in exporting the bullion of the Kingdom, the iron and lead, the hides and skins, the Corn and grain, and in stead of them to bring home leaves, Indian-weeds, feathers, drugs, and spices, Oranges and Lemons, and the juice of grapes, and things of the like nature, rather hurtful than profitable to the Commonwealth: but to adventure for the gold of Ophir, and the useful and necessary Commodities of 
(y) 
Cyprus abounds with wood to make Masts, and with Flax and Pitch to make sails.  Ortellius.  Cyprus, and 
(z) Persia abounds with iron and steel to make Armour.  Persia hath been an employment not unworthy the adventure of 
(43) 
Sir Francis Drake in the year 1572. surprised Numbered de Dios, and between Panama and it, took two Companies of Mule● laden with gold and silver: in the year 1578. He took the C●gafugo, furnished with 〈◊〉 treasure.  
Candish in the year 1587. took the greatship called Saint Anna, of the ●u●●then of 700. tons fraught with exceeding rich Merchandise.   Drake, of Frobusher, of Candish, and the noble spirits of former times. So that without doubt Pegins was in the right, when he affirmed, that it may well stand with the degree of Knighthood, to deal in the way of trade and Marchandizing.  Rustic. 
Sir, let me crave your answer to one question more, and so I will take my leave of you. I have often heard, that if a Gentleman by descent take upon him the profession of a Mechanic, his Gentility is quite and clean extinguished.  Vrban: 
You have heard in your time likewise of Goats flying in the air, of snails going faster than the wind, and throwing down Steeples with their horns as they passed; but did you ever hear any, that were versed in the Law of Arms, seriously affirm it. The best Gentlemen in Venice, I am sure, and amongst the Genoese, are the best Merchants, and in most of the flourishing Kingdoms where I have had to do. The 
(44) 
Pertinax Augustus non aliter quam privatus, mercaturam exercuit; idem traditur de Rodulpho Bohemia rege, & de Laurentio medices reipub: Florentinae Principe.  
Apud Graecoes, nec Graecos solùm, sed apud omniù nationum populos mercatura fuit maximè in pretio, et quò celebriores et humaniores fuere populi, apud eos magis fuit negotiatio frequentata; et hi maximè barbarie fuere notati, apud quos Mercatores non erant admissi.  Leaned:  Nobility have thought it no disparagement to use the Trade of Marchandizing. Gentry is not easily lost, it is a Character which nothing can deface, but misdemeanours and abuses; indeed it is true, if during the time of our servile years, we wastefully and riotously consume the goods of our Masters, or when we come to be Agents for ourselves, we carelessly neglect to pay our bills of Exchange, we lose our credit and reputation, which we accounted our best Gentry: the Acts and 
(45) Arms, so called, because that in ancient time they were painted upon the shields, helmets, and armours of the beaters.  Arms of our Ancestors we extol and magnify, but rely upon our own endeavours, as upon the pillars upon which our thoughts are fixed, to raise some trophies for the benefit of posterity.  Rustic. 
Alas; What Trophies can you raise for the benefit of posterity out of mechanical trades and occupations, if you had been so happy as to have betaken yourselves to the study of the liberal Sciences, you might have had good encouragement to have left some memorial behind you. For I have heard from the Heralds, Nulli docto, nulli in scientijs liberalibus excellenti, honoris insignia sunt deneganda, to men deserving in the liberal Sciences, Ensigns of honour cannot be denied: but it is hard thing in the course which you are in to deserve any thing worthy of memory.  Vrban: 
No; Admit we should perform some of Hercules labours; admit with jason we should fetch the golden-fleece from Colchos; or bring home the Spanish-fleete fraught with gold and silver from the Indies. Admit with Titus Manlius we overcome an enemy to King and State in a Duel, and take his Chain from him; and thereby purchase to ourselves the title of Torquatus, and 
(a) Equites aurati were so called, because that they alone were allowed to beautify their armour, and the coperisons of their horses with gold, and to wear a chain of gold, which had beginning from Titus Manlius, who for that he overcame an en●my to the State in a duel, and took his chain from him, was called Torquatus. The form whereof is represented in the collar of SS, which no man may wear under the degree of a Knight; by the Stat. of 24. H. 8.  Equites aurati: Admit with 
(46) Frobusher made three several voyages for the discovery of the Northwest passage to the Indies: the first in the year 1576. the second in the year 1577 the third 1578. Columbus in the days of K. Henry the 7. discovered the West Indies for the Spaniard, having before tendered his service to the King of England, who (unhappily) did not entertain him.  Frobusher, or with that valorous, adventurous Gentleman Captain james, we should launch into the icy Seas and approach the Arctic pole, to discover a Northwest passage to japan; or with Columbus discover some terra incognita, full fraught with mines of gold and silver: Admit we should build Colleges, Hospitals, Almshouses, erect or amend the decayed walls of a City; repair highways, or make bridges for the ease of passengers, or for the good service we have done to our Countries, we are honoured with the degree of Knights, or Barons, or Viscounts, do you think posterity shall not reap the benefit of these things, though we have our original from the City?  Rustic. 
Without doubt they shall, but if you do nothing else, but heap up stones together, build fair houses, and compass them about with a little earth, and so leave them, and think thereby to reap honour to your posterity; you are much 
(b) 
Tales qui merâ Principis gratiâ nobilitatem acquirunt, licet in matricula nobilium sunt descripti: sit: men non agunt nobilium actus, non gaudebunt nobilium privilegijs, nec comprehenduntur in Statuto mentionem faciente de nobilibus: was the saying of Sigismond the Emperor.  Ferne.  mistaken; perhaps you may be honourable in so doing; ratione fendi, and to use the language of Pegius, you may pass for Knights made up of paper and wax, but you shall never be verè 
(47) 
Militia a militiae; cum ex strenua et continuata militia tantus adip seitur honos.  
Honoris augmentum non ambitione, said labour ad unumqueinque convenit pervenire.   milites, nor partake of the privileges of such as be honourable.  Vrban: 
Well I am glad you do agree so far with us, that we may be Gentlemen and truly noble, though we take upon us the profession of Merchants, or any other mechanical trade or occupation. I pray you now being that we are fallen into a discourse of the titles of honour, to tell me (though it savour a little of extravagancy) whether the Ladies of your Country (if they marry with Citizens) do not lose their titles & their places. It comes into my mind, for that being the last night at our chief officers house, where there were met many Ladies and Gentlewomen, there arose a great controversy between them about it: the Ladies confidently affirming, that they did not lose it: the Gentlewomen as confidently that they did: the Ladies giving this reason, they did not 
(c) Quando ratio est idem cum dicto, vana et faeminea esse tenetur inter juwise on sulros: ut Interrogat●● cur possideat, responsurus, quia possideos quod eleganter exprimit Martial: his versibus. 
Non amo te (Sabidi) nec possum dicere quare;  
Hoc tantùm poflum dicere, non amo te.   because they did not: and the Gentlewomen giving this reason, that they did because they did: and whose reasons were the better reasons; you being a man of judgement, and can judge between raisins and raisins, I crave your opinion.  Rustic. 
Truly in my opinion the reasons which the Ladies gave, were the better reasons, because they were the better women; but yet I shall tell you what I have heard my Father say, who had seen Paris and Milan, and knew well what did belong to Gentry and Nobility, and had good skill likewise in the Laws of his Country, that unless they were Ladies of the blood-royal, or descended from the loins of noble progenitors; or otherwise had their titles conferred upon them by special grace from Sovereign power and authority, though they were as deserving as those nine worthy Ladies, whom some have parallelled for their noble acts and achievements, with the nine worthies of the world; that is to say, 
(48) 
Minerva governed the Lybians, and obtained many victories: she lived in the days of Isaac the Patriarch.  
Semiramis, Queen of the Assyrians conquered Aethiopiae.  
Tomyris, Queen of Scythia conquered Cyrus.  
jahel delivered her Country by killing of Sisar.  
Deborah governed Israel forty years in peace.  
judith delivered the besieged City of Bethulia from the Assyrians, by cutting off Holofernes head.  
Mawde the daughter of King Henry the 1. being first married to the Emperor Henry the fifth, and so had the title of Empress, and afterward to Geoffrey Plantagenet, Earl of Anjou, and so had the title of Countess of Anjou, never desisted from the field, until she had caused Stephen of Blois to condescend to her sons right.   Minerva, Semiramis, and Tomyris amongst the Heathens; jahel, Deborah, and judith amongst the jews; and the most renowned Lady and Empress Mawde, the daughter of King Henry the first of England, 
(*) 
Of the magnanimity of Elizabeth, Queen of Spain, see Gwicciardine in his sixth Book of his History of Italy.  
johanna Queen of Naples, defended her Country both against the invasions of the Saracens, and the wars of Arragon.   Elizabeth Queen of Spain, wife to King Ferdinand of Arragon; and johanna Queen of Naples amongst the Christians; yet they shall have no other place but according to the 
(*) 
Quando faemina nobilis nupserit ignobili, desinit esse nobilis.  Ferne.  degrees of their husbands, & the reason thereof is as I have heard him say, for that it should be a monstrous thing in nature, that they whom the Laws of God have conjoined, and made an undivided body, the Laws of man should sever and place in degree, the foot above the head, the inferior above the superior, the wife above the husband.  Vrban: 
But what if she marry with a Gentleman or Esquire?  Rustic. 
It is all one, Abijt madam, her Ladyship is gone.  Vrban: 
I am glad to hear your Father was of that opinion, he was a learned man, and one that was well seen in Arms and Heraldry. The reason wherefore I desire to be satisfied therein is, because there is a Lady, or a reputed Lady in our City, that was the daughter of a mean man, and afterwards married with a Knight, and buried him, and since hath married with a man of mean degree; and because she was sometimes a Lady, there is not a Gentlewoman, be she the wife of the best Gentleman in the City, but she will step before her, and take place of her, and why forsooth, marry because the Custom of the Country doth give it her, as she saith. But when I shall tell our City Dames, that the Custom of the Country is contrary to the Laws of Arms, and the Laws of the Kingdom; I am sure they will not accustom her to do as she hath done.  Rustic. 
Sir, I thank you; you have given me good satisfaction to all my questions: and now I cannot but acknowledge, that I am much taken by your relation, with many of the delights of your City: especially with your Anatomy Lecture, and Vaulting exercise, and if I may be beholding to you, to tell me what days your Schools are open, I will make a journey to Town, of purpose to see some feats of activity upon the horse, and to hear your Anatomy Lecture.  Vrban: 
Sir, our Schools are open every day in the week (one day excepted which is set apart for another purpose) and admittance you may have at all hours in the day, but we seldom come there, unless it be in the 
(d) Quod 〈◊〉 in anno; quod adolescentia in atatibus; id 〈◊〉 dici, in ipso die est. Ideóque musis inter omnes horas diluculum et auroram gratissimam, proverbium esse testatur. Exoriens namque sol, vigorem, et alacritatem assert omnibus, discutitque nebulas e ventriculo, exhala i consuetas, quae mentis domicilium solent obnubilare.  morning, for that is the time that the Muses took to recreate themselves, and then stay no longer at our bodily exercises, but until we have roused up the natural heat which was asleep in us, and prepared ourselves to undergo better Actions, for that is the end wherefore we use those bodily recreations, in which we covet not to 
(e) Saltatio curiosa generosum non decet.  excel, (that we leave to the professors thereof) only desire to attain to so much skill, that when we meet with the Olympic Lads, and be put to show ourselves, we become not ridiculous to the spectators.  Rustic. 
But do you never come thither after dinner?  Vrban: 
Never upon a full stomach: I must confess, when I was young, I was so keen upon some violent exercises, that no sooner was I out of my bed in a morning, but presently I was in the Schools; and no sooner was the meat in my belly, but I was there again; such a desire I had unto them; but I paid dear for it. Those violent motions begat such crudities, and such oppilations, that to this day I could never be free from headache, of which I never tasted until that time.  Rustic. 
It should seem then, that your exercises are more hurtful than profitable to the body of man.  Vrban: 
It is very true; if they be used at unseasonable times: the best things may be 
(f) 
Nil prodest quod non laedere possit idem.  
Igne quid utilius? si quis tamen utere tecta  
Comparat, audaces instruit igne manus.  Ovid.  abused; you know there is nothing more commodious for the life of man than fire and water, yet if we use the one to the burning of houses, and the other to the drowning of our neighbours, there is nothing more incommodious: there is nothing more necessary for the maintenance of life than meat and drink, yet if we use to eat our meat unseasonably, before we come out of our beds in a morning, a thing too common amongst Ladies, or drink our drink unseasonably, then when we are going to bed in the evening, a thing too common amongst Lords, there is nothing that will breed more crudities, or bring us sooner to untimely death. There is nothing more necessary for our soul's health, than the study of divinity: nor for the well ordering of our lives, than the study of moral Philosophy; nor a better ornament to a man, than to be well versed in Poetry: yet we know the greatest 
(g) Constat famofot Théologos haereticos magnos fuisse, et morales Philosophos pessimis moribus imbutos fuisse, sed haec non artium, sed artibus malè utentium culpa est.  Divines have been the greatest heretics, and the greatest Moralists and 
(*) 

Daemonum cibus, secundùm Hieronimum, est ser●●● Poeticus, sed hoc Poëtis, non Poeticae tribuendum est.  Petrarch. Poëticarum quaestionum exercitationes eruditorum hominum secundas mensas nominant aliqui, ideóque ut condimentis, non ut cibis uti debemus.   Poets, have had the greatest blemishes & imperfections. There is nothing more necessary, nor conduceth more to the preservation of health, than the exercise of the body; yet if we use to ride our horses with Caligula so soon as the meat is in our bellies, it cannot but breed in us as it did in him the 
(h) Vid: Annot. in Caligulam in Sueton●  Cardiacus, that will quickly bring us to our ends. Wherefore we seldom use any violent exercise but in the morning, or in the evening when our stomaches are empty, and our meat fully concocted, and therefore if you come at those times, you shall be sure to have admittance, and find us there. And thus ended the discourse between Rustico and Vrbano. No sooner had Vrbano thus ended his discourse; but Rustico goes unto Theologo, and as he and Vrbano had questioned each other, so he demands of Theologo, the motives that might induce him to take that sacred profession of Divinity upon him; beginning as followeth.  Rustic. 
Sir, when you were young (as I remember) you were more inclinable to the life of a Soldier, than to take that sacred profession of Divinity upon you; what might be the motives than I pray you that induced you unto it?  Theolog. 
I shall therein give you satisfaction, I must acknowledge, I was in my youth of an active spirit, and more inclinable to any profession than to the life of a Scholar, whose profession is to be Cloistered up in a College, and as it were buried alive in a study, but it fell out in those my youthful times, there was a general peace throughout all Christendom, and so no employment for such spirits as I was of. Whereupon I resolved to spend some years abroad in 
(i) 
Peregrinatio ad prudentiam multum valet, et penè magis quam ulla praecepta. Homerus Vlysseae prudentiae causam decantaturus, hanc potissimùm allegat.  
Multorum mores hominum conspexit et urbes.  
Et Plutarchus prudentiam Lycurgi ostensurus, allegat expeditionem suam in Cretam, et conversationem in Thaelete.  Plutarch. in Lycurgo. 
Sic Germanicum Caesarem legimus incredibili cupiditate veteres locos et celebres visendi, Graeciam, Thraciam, oram Asiae, ipsas demùm Armexias pera●râsse.  belus. lib. 2. 
Sic Cicero Syracusis investigatam & inventam a se sphaeram Archimedis gloriatur.   travail, that at my return I might do my King and Country the better service; yet before I would cross the Seas, I resolved to take a Survey of mine own Country at home, which that I might the better do, I took some pains in Master Cambdens' Britannia, acquainting myself thereby with most of the famous Cities, Towns, and Villages of the Kingdom, together with the Shires, the nature of the soil, and the disposition of the people, and not willing to content myself with a bare speculative knowledge, a great part of the Summer for three or four years together, I took my journey into one part of the Kingdom or other, to the intent that I might be the better assured, and that mine eyes might testify those things which I had only heard and read of before: so that after I had fully satisfied myself, by an exquisite Survey taken of all the Shires, Cities, Towns, Villages, and Hamlets of note, together with the dispositions of the people, and the several kind of speeches, much differing, though but one language, I took my flight at last over the Seas into France, where I must confess, I was a little daunted and disanimated at my first arrival, when I saw others make themselves merry with discourse, and I stood by like the picture of Erasmus in Roterodame, or of Gresham in the Exchange, staring upon them, not able to answer a word; and one while I did envy the 
(k) 
Invidebam Neronianis illorúmque temporum Chironomis et saltatoribus qui digitis loquebantur, et integras historias fabulásque saltabant.  belus.  ages of our forefathers, to see them so witty, as to be able in Moris-daunces with their feet and fingers, to express whole Histories, and I not able with all my art, without a great deal of difficulty, to make myself to be understood; another while in some bitterness I fell upon 
(l) 
O quoties ille Babylonicae turris Architectus, tantae confusionis author, et nebulo Nimrod peregrinantibus detestandus!  belus. 
Then Finland-folke might visit Africa,  
The Spaniard India, and ours America;  
Without a trutch man; now the banks that bound  
Our Towns about, our tongues do also mound.  
For who from home but half a furlong goes,  
A● dumb alas his reason's tool doth lose;  
Or if we talk but with our near confines,  
We borrow mouths, or else we work by signs.   Nimrod, for (it came into my thoughts) had he not been, I should not have needed being grown in years to become a child again, to have gone to School to learn to speak; the language of France would have been as familiar unto me, as the language of mine own Country, there would have been no Miscellania, no confusion of tongues: the 
(m) una prius lingua suit, omnibus una loquela.  French and the English, the Grecian and Hebritian, the Roman and Italian, the Spaniard and the Sclavonian, should have used but one and the same language. Sometimes again I condemned myself, that had lived so long at home, and had cast away so many hours in hawking and hunting, in dicing and carding, in bowling & sporting, and neglected to learn the language of my neighbour-Country; so that I was much perplexed in my thoughts, whether I should go forward or backward, to return so suddenly I thought it would be deemed 
(49) Vacillatio est certum signum incertae mentis.  inconstancy in me, which is a sure and certain sign of a giddy head and incertain mind; and to go forward, being that I knew not how to speak, I thought it would much 
(n) 
Quae major molestia quam non intelligi, cum interrogamus; cum interrogamur obstupescere, quasi torpedo marina tetige●it?  Petrarch.  trouble me, but at last when I had duly considered, that it was not my case alone, but the case of most young freshwater travellers, I resolved as soon as ever I had run over Ortellius, and his Maps, as I had done before Master Cambdens' Britannia, and thereby acquainted myself by a speculative knowledge, with all the parts of that Country, to take my flight into those parts which were most useful for the obtaining of the Mother-tongue thereof; which resolution I pursued, and took my voyage accordingly. Where I resided so long, until I became so good a proficient in the knowledge of the language of that Country, as to understand and to make myself to be understood in any manner of discourse, that was offered unto me in the language thereof. So that after I had taken a full Survey of that Country, and the people thereof, and borrowed some of their language to conduct me (being indeed an excellent guide) at length I passed into Italy, taking Ortellius still with me for a companion, and demeaning myself in those parts as I had done before in France: and after I had spent some time there, I passed further into other Christian Kingdoms, and out of them as far as Constantinople, and after I had glutted myself with a full view and sight of those parts, and acquainted myself with the Occurrences that fell out during the time that I made my abode therein, and obtained the several languages of the Countries, I returned at length home again, being by this time near thirty years of age: and now being at home in my mother's lap, mine own native Country, I was much perplexed in what Course of life I should wear out the rest of my days, and after that I had long tumbled and tossed my thoughts over and over, at length I resolved to betake myself to the University, to become a child again; and there first to instruct myself in the grounds & principles of Logic, Philosophy, and Physic, but upon Physic to settle my affections, as upon her from whom I did expect some livelihood and preferment. Whereunto partly I was inclined by reason of mine own weak constitution of body, and partly out of a covetous desire I had to raise some Trophies for the benefit of posterity, but when I considered the 
(o) 
Humana conditio apprimè depingitur per Phil: Commin: in Ludovice 11. in Carolo duce Burgundiae in Ed. 4. rege Angliae, in rege Hungariae, et in Ottom: Imperatore Turcarun.  Phil: Com: lib. 6. c. 13. 
— Under heaven no race  
Perpetually possesseth any place:  
But a● all Tenants at the high Lords will:  
He hold a field, a forest, o● a hill.  Bartas.  incertainty and mutability of all those goods, by the Philosophers styled the goods of fortune and the body. How the greatest Empires, Kingdoms, Cities, have had their periods, their rising and their setting: How the famous Monarchy of the Assyrians devolved to the Medes and Persians, how that again to the Grecians, and how that again to the Romans. And how at this day Constantinople, the ancient seat of the Christian Emperors, and all those Greek Churches of which mention is made so often in the sacred Scriptures, of 
(p) Munsterus in Cosmography  Peloponnesus, Epirus, Armenia, Macedonia, and 
(q) Verticem omnium Civitatum vocat Alexandriam Ammianus Marcellinus lib. 220. Ibi aertranquillus, et serenus, et nullo paenè die incolentes hanc Civitatem solem serenum non vident.  Alexandria, that was so famous throughout the world for the situation of it, that we may say of it for the situation (as Philip Commines doth of 
(r) 
Of all the Seignories of the world, the Realm of England is the Country where the Commonwealth is best governed, the people lest oppressed.  Phil: Com: lib. 5. c. 18.  England for the government of it:) are become the Territories of the Turk. How 
(s) Rhodes was lost in the year 1522. Chios in the year 1566. Famagosta in the year 1572.  Rhodes the key of Christendom, which for a long time by the valiant prowess & magnanimity of the Knights stoutly withstood him & hindered the passage of his treasure out of Egypt into Constantinople, together with Chios and Famagosta, a chief hold in Cyprus, are under his dominion: how these fourteen ancient Christian Kingdoms, of Castille, Leon, Arragon, Catalonia, Navarre, Astruria, Granado, Valentia, Toledo, Galatia, Myrcia, Portugal, and Algarbe, are all swallowed up in the Spanish Monarchy. How in Italy, Milan and Naples have lost their stations, and are likewise swallowed up in that insatiable gulf: how in France the Crown hath been devolved from the Merovingians to the Charlovingians, from the Charlovingians to the Capovingians, and in them from the house of Valois to the house of Bourbon, and all by the means of a 
(t) 
Nihil tam firmum est cui periculum non sit ab invalido. Curt. lib. 7. Leo ipse aliquando minimarum avium pabulum sit, et ferrum rubigo consumit.  Curt. 
Vidi cruen●os carcere includi duces; et impotentis terga plebeia man scindi tyranni.  Seneca in Hercule furen●e.  mean jacobin Friar. To come home to ourselves, how this our Nation hath been altered and changed: how at the first it was the portion of Samothes, one of the sons of japhet, and from him received the name of Samothea: how afterwards it came from the line of Cham, and so develoved from the posterity of japhet to the 
(50) 
See Chawcer in his second book of the Testament of love; where he lawenteth that Cains children should inherit japhets' possessions.  
How this Kingdom hath been tumbled and tossed of later times, in the wars between the two houses of York & Lancaster.  See Phil: Commin: lib. 3. cap. 4.5.6. & 7●.  posterity of Cham: how afterwards Brute invaded it, and named it after his own name Britain, and in time became a Pentarchy: How afterwards the Romans invaded it and made it a tributary Kingdom, being before absolute; how afterwards the Saxons invaded it, and in process of time divided the spoil and made it an Heptarchy; how afterwards the Danes invaded it, and most barbarously demolished & spoilt it; how afterwards the Normans invaded it, which was the last invasion that prevailed, and the last, I hope, that ever shall do. To descend to families within ourselves; how the name and family of the 
(51) Henry de Bohun was in the right of his grandmother, daughter and heir of Milo Earl of Hereford, made Earl of Hereford and Constable of England, the first year of K. john; which honours with many more continued in the name of the Bohuns until the days of K. Edw: the 3. and then for want of issue-male of Humphrey the seventh Earl of Hereford they came to Thomas Duke of Gloucester, and K Henry the fourth who married the daughters and heirs of the Bohuns Elinor and Mary.  Bohuns that flourished from the time of King john to the days of King Edward the third, being Earls of Hereford and Essex, Lords of Brecknock, and Constables of England, six or seven one after another; how the noble name and family of the 
(52) 
Unto William the first Earl of Warw: of that name, with others King Edw: the first granted the iutelage of Edw: the 2. he died at Elmelie and was bunried at Worcester; unto Guy Earl of Warw: King Edw: the first granted the Castle of Barnard in the Bishopric of Durham; he caused Peter Gaveston Earl of Cornwall, an enemy to the State, to be beheaded not far from Warwick. Thomas Earl of Warwick did strange things at Hogs in Normandy under Edw: the 3. as Walfinghan reports, in scandondo terram apud Hogs (ut inquit Walsing:) Tho: Beauch: cum uno Armigero et sex Architenentibus contra centum homines de armis audacter manum erexit, et hostili hastiludio obvium quenquam prostravit.  
Walfing: in Vpodigm. Newst●▪ Henry the last of that name, King Henry the 6. so much honoured, that he made him Duke of Warwick, with this addition of honour, that in all meetings he should fit next the Duke of Norfolk, about the Duke of Buckingham ● he died about the age of twentietwo years as Henly not far from Worcester, where he was borne, and was buried at Tewxburie.   Beauchamps, Earls of Warwick, and Barons of Elmelie in Worcestershire, that flourished from the days of King Edward the first until the days of King Henry the sixth, and were highly honoured by their Sovereigns for the good service they did both at home and abroad, are quite and clean extinguished: how the Mortimers, Earls of March, in whose veins the 
(u) Edmond the third Earl of March, married Anne the daughter and heir of 〈◊〉: Duke of Clarence, one of the sons of King Edward the third, and Edmond the fifth Earl of that name married Anne the daughter of Edmond Earl of Scafford, and Anne his wife, who was daughter to Thomas of Woodstock Duke of Gloucester, another of the sons of King Edward the third.  royal blood ran so plentifully, and that flourished from the days of King Edward the second, five several descents together, even until the time of King Henry the sixth: how the de la Poles, Dukes of Suffolk that flourished from the days of King Edward the third, until the time of King Henry the eighth. To omit the ancient family of the Staffords, now much eclipsed, noble even from the Conquest, Earls from the time of K. Edward the third until the time of King Henry the sixth, six together one after another, and Dukes from that time until the reign of King Henry the eighth. How the very name of the Plantagenets, that flourished thirteen several descents, especially in the days of King 
(w) jean de Seres tellement par la d' Edw●le 3 et de sonarme● ', qu' il est prince de coeur magnanimè de prompt erresolve vivaciten et que Parme ' Angloise navoit pas taunt ne de homes ne de personages fignales, mes l'experience monstra per tout qu'il ne cedoit a le Francoise n' in courage n' en valour.  Edward the third and King Henry the fifth, who for their incomparable victories, obtained in a strange Country, were honoured by their very enemies, are now clean extinguished. To leave Kingdoms and Principalities, and private families, and to come to wonders, how the stately Pyramids in Memphis, built by the Kings of Egypt; which cost three thousand and sixty men twenty years' work. How the Tower of 
(x) 
Omnia quae manu hominum facta sunt, vel manu hominum evertuntur, vel stando et durando deficiunt. Vbi est nime Troianorum illud Ilion superb 〈…〉 ubi bursa Carthaginis? ubi turr● & maeniae Babylonis? Belluarun nunc habitatio et serpentum. Vbi est illa Neron● domus aurea, quae tantum defatigaverit Architectos? ubi sunt Th●mae Dioclesianae & ba●ne●m Antoman●m? ubi tot operatantis impensis aedificata? certe aut nulla, aut peregrina tantorum operum relinq●ūturvestigia.  Petrarch. 
Perpetuum nihil esb ex sublunaribus, at quod  
In pretio est hodiè, cras redit in nihilum;  
Numen ab aeternis distinguens usque caduca,  
Hunc velit humanis rebus ineste statum.  
Sublunaren & terrenum hunc locum Circes este diversorium dicit Solon; ubi perpetuò retum facies mutantur; ubi verbum nunc fulguris instar evanescit, & ictu oculi diffipatur; ubi vigent appellationes hae, prius, & posterius, fuit, erit.   Pharos, built by Ptolemy, the walls of Babylon by Semiramis; the Temple of Diana at Ephesus by the Nobility of Asia; the Colossus in Rhodes by Lindius; the Tomb of Mausolus by his Queen Artemisia, and the costly Image of jupiter by Phidias, being the seven wonders of the world. How Sparta and Corinth, the costly baths of Anthony and Dioclesian, and the golden house of Nero are all of them at this day overwhelmed in the dust. And how as Kingdoms and Principalities: so the sinews & strength of Kingdoms, the 
(z) Scalig● in exposit: ●●mism. Constant.  Coin of them hath been altered and changed: how in the Coins of most ancient times, there is no similitude of man to be found; how in the Coins of more latter times, the Emperors have been pleased to cause their own pictures to be stamped; how afterwards both in the Coins of the Eastern & Western Churches, the picture of the Cross was to be seen, yet differenced thus; in the Coins of the Eastern Church, there was always on the top of the Cross a Crown with a palm, to signify triumph and victory over the world. How after the Council of Nice, where the Arrian-heresie was condemned, there was generally in all Coins the mystery of the sacred Trinity, God the Father speaking out of a Cloud thus, Hic est filius meus dilectus, God the son ponraitured in the shape of a Lamb, God the holy Ghost in the shape of a Dove. And how at this day they are as they were near unto the beginning, with the similitude of the Prince stamped upon them. To leave the things below and to ascend higher, how the 
(a) Aeterna lex a principio dicta omni huic mundo nosci, denasci, ortri, aboriri, nec quicquam stabile aut firmum arbiter ille rerum esse voluit praeter ipsum. Exclamat tragicus vates. Omnia ista quae miraris, aut pereunt, aut mutantur. solemn vides, desicit; Lunam, laborat & tabescit; sydera labantur et cadunt Varro asserit Hosperum colorem mutâste, magnitudinem, figuram et cursum.  Sun and Moon have lost much of their wont power, and do daily faint and fall away. How the Evening Star by the Ancients called Vesperugo and Hesperus, hath changed his colour, form and course; how the Elements leave their stations, and are all at odds and war one with another; how the air creeps into the holes of the Earth, and makes her vast body to reel and totter; and sometimes throws down Towns by the 
(*) 
Vnus sub Tiberio terraemotus duodecim celebres Asiae urbes subvertit, totiden Campaniae oppida: alius sub Constantino.  Lips: lib. 1. de Constan:  dozen; how the Earth and Water in revenge climb up unto the skies and there occasion lightning and thunder, storms and tempests, hail and snow; how the 
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The greedy Ocean breaking his wont bounds,  
Usurps his heardi, his wealth Isles and Towns.  
— The greedy earth again  
Swallows whole Countries, and the airy tops  
Of Prince's Towers in her vast womb wraps.   water exceeds her wont channels, and makes anavigable Sea where firm land stood before: how the 
(*) Lands.  Earth again in revenge gathers her forces together, and mounts up herself above the waters, and takes up her lodging in the midst of her dwelling. These things when I considered, as also what the Earth was, that it was the Centre of the Universe, not equallizing the Sun in magnitude to the hundred degree: and that he that had the most and greatest share therein, had in respect of it but little, and for a 
(b) 
Vita quid est nisi res fragilis nisi bulla vel aura?  
Punctum est quod vivimus et adhuc puncto minus.  Seneca. 
Quis est quamvis adolescens, cui sit exploratum se ad vesperum esse victurum.  Cicero.  short time; and yet subject to change and alteration. Again, when I considered, with what materials these bodies of ours are framed, and how they are still patched and pieced out, and into what corruptible materials they must be dissolved: how the curious Venetian Dames, who whilst they live, will not endure to have Boreas to blow upon them, nor Phoebus to shine upon them, within a few days after they have shaken hands with the world, become so contemptible, that even the meanest reasonable servile Creature, who whilst they lived, would in a manner have adored them, will not endure to come a near them. Again, when I considered, how we come 
(c) 
Principium vitae dolor est, dolour exitus ingens,  
Sic medium dolour est; vivere quid libeat?  
Flebilis ingres●us, status difficilis, egressus horribilis.  Bles. 
Cum semel est infans gravida resolutus ab alvo.  
Ortus prima sui munera sunt ge●itus.  
Clamant E. vel A. quotquot nascuntur ab Eva.   whining into the world, and when we are there, how we are made the sport of time, banded to and fro like a ball, sometimes up and sometimes down; how 
(d) Parlus jovius, lib. 2. de bellicavi●tu●e virorum illustrium in vita Tamerl. et Ba●acet.  Bajacet in the morning was the great magnificent Emperor of the Turks, in the evening a footstool to Tamerlane; how 
(e) 
justiniani justis excacatus Bellizarius tuguriolum prope viam constitui fecit in quo reliquum vitae transige●it, victum quaeritans, et hoc praetereuntibus dictitans. Da obo●ū Bellizario, quem rerum prosperè gestarum magnitudo extulis, invidia excacavit.  Aegid: Per: in vita justin:  Bellizarius that in his time was the most victorious Commander of the world, before he died was brought to that misery, that he did beg for livelihood; how Sejanus and 
(g) 
Apud Tiberium Neronem et Claudium, tam potens erat Sejanus, ut solus hic imperium administrabat.  Aeneas Silvius. 
Cum aquam turbidam et cadaveribus inquinatam bibisset Darius, negat se unquam bibi●le jucundius.  Sleid lib. 1. de 4. Monarch. 
Gloria regnandi quam fluxa sit, & brevis, hic est  
Cernere, Rex hodiè, cra● vapour, umbra, nihil.  
Miserabile spectaculum a praefectis et cognatis, Beslo, & Nabarzano capitur Darius.  justin: lib. 11. 
Quos faelices Cynthia vidit,  
Vidit miseros abitura dies.  
Quem dies vidit veniens supernum,  
Hunc dies vidit fugiens jacentem.  
Momento mare convertitur; eodem die ubi luserunt navigia, sorbentur.  Seneca.  Darius, the one of them the only minion of three great Princes, and so powerful, that (as Aenaeas Silvius observes) solus ille imperium administrabat, was ignominiously dragged with a hook through the streets to his death, and all his Statues cast out of the Capitol, the other a great King of Persia, was brought to that misery, that he was glad to drink puddle-water begged from an enemy, and which was worse than all, was betrayed, scorned and derided of his own flesh and blood whom he had raised. Again, when I beheld the several conditions of men, and saw in one place a man that laboured in wisdom, knowledge, and honest-dealing, to leave an inheritance to him that had neither 
(*) Salomon's fool.  wisdom, knowledge, nor honesty: in another place, a man that had neither son, child, or brother, labouring and toiling to heap up gold and silver together, as if there had been no other way to purchase heaven, but by getting of it: in another place, a man to whom God had given abundance of all things, and denied him nothing that his heart could wish and desire, yet gave him not 
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Divitias locupletis habes, animam sed egeni;  
Haeredi● dives, sed tibi solus egens.  Morus. 
— Hic ut apes, Sudat in alveolo, mella alij comedunt.   power to eat thereof, but suffered strangers to enjoy it. These things when I considered, as also when I beheld the great body of the sublunary world, and saw how one 
(*) 
Observa (inquit Seneca) orbem rerum in se remeantium; vides in hoc mundo nihil extingui, sed vicibus descendere ac resurgere: aestas abit, sed alter annus illam adducit; hyems cecidit, referent illam surmenses; solemn nox obruit, sed ipsam statim dies abigit: stellarum discursus quicquid praeterijt, repetit.  Seneca Epist. 36.  generation passed and another came, how the Sun riseth and setteth again, and returneth to the place where it arose; how the Rivers come from the Seas, and return to the place from whence they came; how the wind goeth toward the South, and returneth to the North, and whirleth about towards his Circuits; how man riseth and goeth to bed, shuts up the windows of his body, falls into a dead sleep, and so passeth away; how the seasons of the year come and go; and how that which now is, hath been in times past, and how that which hath been already, shall be again in time to come; and how there is no new thing under the Sun; and how all the glory of this vain world is like unto the coming in of 
(h) Intravit ut exiret Plut. in Cat.  Cato upon the stage, or the Sovereignty of the 
(i) Pyrrhus seeing a man dead-drunk in the streets, being willing to sport himself, caused him to be brought to his Palace, and there to be lodged, clothed, ●easted, and attended like a Prince; who waking, over-ioyed with so sudden an alteration, drunk himself as he was before, who then caused him to be stripped and put into his rags again, and to be brought where he was first found.  drunkard, whom Pyrrhus took up in the streets, or the Consulship of 
(k) cum Caninius uno et eodem die quo Consulatum inijffet, depositus erat: jocatus est in illum Cicero; vigilantem (inquit) habemus Consulem Caninium, qui Consulatu suo non admisit somnum: et in Vatinium, qui paucis diebus Consulatum gessit, jocatus est, quòd eo Consule nec bruma, nec astas, nec ver, nec autumnus fuit.  Caninius and Vatinius, short and momentany: how in it there is no joy without some perturbation, no peace without dissension, no love without suspicion, no rest without fear, no fullness without defect and penury, no honour without some blot or stain, no state or condition which hath not somewhat in it worthy of reprehension; how in it dissemblers are rewarded, plain dealers punished, those that love peace are annoyed, those that stir up sedition are beloved, notorious offenders dismissed, innocents condemned, 
(*) 
Vidi (inquit Solomon) servos in equos, et principes ambulantes super terram quasi servos.  Eccles. 10. 
Vidi nec velocius esse cursum, nec fortium bellum, nec doctorum divitias, nec artificum gratiam, sed tempus casummque in omnibus.  Eccles. 9  wisemen neglected, fools made much of, Et quilibet ex parte contra id quod vult, omninò verò contra id quod debet, praeposterè facit, every man doth that which he should not, & neglects that which he should do. How in it he that is rash is taken for valiant, he that is troublesome and importunate for diligent, he that is sad for peaceable, he that is prodigal for a brave fellow, he that is covetous for a good husband; he that can prate much for eloquent, he that is ignorant for a man of few words; he that is dissolute and careless pro amasio a man in love, he that is modest for a simple and silly animal, he that is greedy of revenge for a Courtier; & how generally injuria projure, et jus pro injuria appellatur: how in it we spend our childhood in oblivion, we know not how, our tender age in fear under Governors and Tutors, our youthful age in vice, our manly age in troubles, and turmoils, our old age in sorrows & complaints how one man wants his 
(55) 
Sunt qui nare n●h●●, sunt qui nil aure inventur;  
Sunt etiam quorum lumina luce carent.  Owenus.  eyes, and cannot see, another his ears, and cannot hear, another his nose and cannot smell. How one hath his forehead furrowed, another hath the gout in his legs, another hath the stone in his reins, another the Hemicrania, the Megrim in his head, another the wind in his belly; how some are diseased with the leprosy, some with the French-scurffe, some with the Sciatica, some with fevers, some with cramps and palsies, and all men generally with one disease or other; how he that is now tall and strait, anon bows like a bow; he that hath now a graceful countenance, sparkling eyes, sound teeth, and a firm body, anon after corrugatur, edentatur, infirmatur, becomes ill favoured, toothless, and weak, not able to go. How some are taken away in their 
(56) 
Non servat methodum logicae mors nescia nostrae,  
Occidit ante patrem ●●●us, avumque nepos.   youth, some in their age; some die for want of food, some by surfeits and drunkenness, some taken suddenly in their beds, some walking in the streets, how before our faces the earth opens and swallows us up; the 
(57) 
The great Leviathan  
Turns upside down the boiling Ocean:  
And on the sudden saedly doth entomb  
Our floating Castle in deep Thetis womb.   Water drowns us, the fire burns us, the air infects us, how in the Winter the cold annoys us, in the Summer the heat parcheth us, the dogs bite us, the Spider poisons us, the Gnats sting us, and the 
(*) 
Besides, the Lion and the Leopard,  
Boar, Bear, and Wolf, to death pursue us hard:  
And there's no fly so small but now dare bring,  
Her little wrath against her quondam King.  Bartas.  flies trouble us▪ how the Bear is at odds with the Lion, the Rhinoceros with the Elephant, the Eagle with the Vulture, the Hawk with the Kite, the Bull with the Bear, 
(*) 
Quae tam festa dies ut cestet prodere fure●●  
Persidiam, frauds, atque omni ex cri●●ne lucrum  
Quaesitum, & glad●o pravo● & pixide nummos.  〈◊〉.  man with man, and all creatures with death. These things when I considered, as also how the Ancients have aptly compared the world to a prison orden, wherein are diverse rooms and partitions, and all full fraught with 
(58) 
Dic●tur vni●ersum agerehistrioniam. Vtque vulgo dicitur; Stullorum e●●e caveam, ca●●otis plurimis dispertitam, eos verò cae●e● is stultiores 〈◊〉, qui prudentiolam nacti s●pientiores sibi omnibus videntur.  belus.  fools and idiots, some searching after things which are impossible to be obtained, some seeking after things, which being gotten, become hurtful unto them; some 
(59) 
Et semper juris, et cundis (Atne) minaris,  
Vis scire v●●litas quae venit inde tibi  
Sic juras ut nemo tibi jam denique 〈◊〉:  
Sic minitatis, ut has nemo minas metuat.  
Morus in Arnum minitantem & jurantem.   threatening so much that no man fears them, some swearing so much, that no man believes them: some giving so much, that they leave nothing for themselves; some neglecting to help themselves, having nobody else to help them, and some indeed who have taken up the chiefest room in this fool's paradise, who having attained to some small degree and measure of wisdom, flatter themselves, to have espoused Minerva the Goddess of wisdom; whereas she never vouchsafed so much honour to any mortal wight as to have any inward acquaintance or familiarity with them, but keeps herself a Virgin sole and unmarried. These things when I considered likewise, as also how in this 
(60) 
Damnati & morituri in terrae claudimur omnes  
Carcere, in hoc mortem carcere nemo fugit.  
Carceris in multas describitur area parts,  
Inque aliis alij partibus aedificant.  
Non aliter quam de regno, de carcere certant,  
In caeco cupidus carcere condit opes.  
Carcere obambulat hic vagus, hic vincitur in antre.  
Hic servit, regit hic, hic canit, ille gemit.  
jam quoque dum Carcer, non tanquam carcer, amatur,  
Hinc aliis alij mortibus extrahimur.  
Morus de vanitate hujus vitae.   Prison some are bound to a post, some wand'ring abroad, some in the dungeon, some in the upper-ward, some weeping, some laughing, some labouring, some playing, some singing, some chiding, until death without respect of age, of sex, or estate, seize upon all, and casts us out, either to the worms to be devoured under ground, or to Crows or dogs above ground, and how every Captive in this prison stands attainted and condemned of high treason, and is liable to be dragged every hour to execution. And how all the arms, titles, and honours of our forefathers and progenitors, are of no better account, than are the arms of a thief hanged up in Newgate, after that he hath been executed at Tyburn for some notorious offence. These considerations blunted the edge of my affections, and disheartened me to make the study of 
(l) Salubre consilium cujuscunque fuit Cum vita mortalium sit fluxa quaedam & momentanea ad futuram vitam in aeternitatem duratura peregrinatio: terrena calcanda, sitienda caelestia.  Physic my profession, and made me to sequester myself from the affairs of the world: and to take into my consideration some more noble divine study; and so upon mature deliberation, I betook myself to the study of 
(m) Rhetorica a Demofibene, Physica a Gal●●●, are Poetica ab Homero, Philosophia ab Aristotele, Geometria ab Euclid, militia a Vegetio, Theologia solùm a Deo immortali originem sumosit.  Divinity. Thus have I unfolded unto you briefly the Causes wherefore I made the study of divinity my profession.  Rustic. 
I must acknowledge you have grounded your resolution upon a good foundation, and must yield unto your choice; but I pray you give me leave to expostulate a little with you: how cometh it to pass, being that you of your profession have devoted yourselves wholly unto God, that you do so much trouble yourselves with the affairs of the world as you usually do, being so much differing from your profession?  Theol: 
It is a fault I must acknowledge, but we are men as you are, and subject to the same infirmities, so long as we carry about us these bodies of ours: we have wives and children and families, and competent provision must be made for them, which cannot be had without some care and trouble.  Rustic. 
It is a thing I have often heard objected against you.  Theol: 
I know it is a common objection, that under colour of providing for our families, we rob the poor and the Church of God, impropriating that to a few which belongs to many, and that we have altered the forms of the deeds of purchase, of our predecessors; in stead of to have and to hold to us and our successors, we have caused to be inserted, to us and to our heirs; But who are they that do thus upbraid us? They are those wand'ring 
(n) 
Quid non absurdum high, quivocantur Monachi, aliquando declamant? ipsi nihil experti rident fora; rident leges, non n●vigare, non equitare per illos licet, p●●o, non cacare; & quae maxima pestis est coniugia quoque ut rem frivolam detestantor, & humane and generis propagationi operam dandam non ●utant.  Hu●●enus.  Empyricks, that come into our Country to see and not be seen; who if they cannot have the Moon to bark at, will bark at their 
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Quibusdam canibus sic innatum est, ut non pro feritate, sed pro confuetudine l●crent.  Seneca.  shadows: who whilst we do but that which is commended and commanded, they do that which is condemned and prohibited, yet are ever bawling and exclaiming against us. We have wives; It is true, and have the sacred Scripture to warrant us; they have none, but erect Stews, and have the Scripture to condemn them; a fault it is I must acknowledge in them that have the gift of Continency, to ensnare themselves with the Cares of wedlock, in hope of profit or preferment. But a greater fault it is for such as have it not to resolve to spend all their days in filthiness and uncleanness. No life without question is more pleasing and acceptable unto GOD than a 
(o) 
Quandiu solus erat Adam nemo faelicior; mox ut comitatus, nemo miserior, solus beatus civis patriae, cōl●atus, infaelicis exilij peregrinus, solu● fletit, comitatus ruit, solus in requie & gaudio, comitatus in laboribus & doloribus multis, solus immortalis, ju●ge sociam, mortalis.  Petrarch. 
Vae nobis, inquit, Coniux, at vae mihi ●aelebs,  
Vae nostrum s●mp●ex, ergo tuúmque duplex.   single life for him that hath the gift of Continency, and no offence more damnable than to vow Chastity, and to perform nothing less, better it were for such a one to marry with deformity itself. Continency is a deep mystery, and every one cannot dive into it: it is a word upon which every one cannot lay hold; which made a Reverend 
(62) Charitas deus meus, accenderre; continentiam jubes; 
Da domine quod jubes, & jube quod vis.  August lib. 10. confission: Cap. 29.  Father of the Church often to pray: O Lord give what thou Commandest, and then Command me what thou wilt.  Thus ended the discourse between Rustico and Theol: no sooner had Theol: made an end, but Rustic: steps unto jurid: and (as Country men when they come to Town are full of inquiries) requested him to fill up the rest of the time they had allotted themselves to spend together, and to acquaint him as his other two friends had done, what might be the motives to induce him to take that honourable profession of the Law upon him, whose answer was as followeth. jurid: 
Sir, I shall therein give you all satisfaction; many indeed were the motives that gave me encoucourgement unto it, but these chiefly. First, I have often heard, and experience hath since verified it unto me, that it is good wisdom and discretion wheresoever a man converseth and weareth out that time that is allotted him to spend upon the earth, to know and find out as nigh as he can the 
(d) 
Ad invidiae tela declinanda plurimum valet, fi omni hominum generi, & consuetudini, facetè & jucunde quispiam se action. odet; dum tamen rationis & modestiae fines non transeat, ne cum facetus esse velit, ridiculus appareat.  Castil. lib. 2. 
Inter leges Graecorum symposiac●●, scu. convivales, haec fuit una; aut bibe, aut abi, qua docemur, aut observare mo●es & consuetudines illorum cum quibus vivimus, aut discedere.   nature and disposition of the people with whom he is to converse, and to frame all his thoughts, words, and actions unto theirs, so long as they do not savour of baseness, superstition, or unworthiness. As for example, if it had been my fortune to have lived at Rome, to have put on a resolution to have lived after the manner and custom of the Romans: if in Italy, Germany, or any other of our Christian Kingdoms, to have done the like; and if it had so fallen out, that the Religion which I professed had not suited with the Religion professed in these Countries, or my disposition with the nature of the people, to have made choice of some other climate where both our Religion and dispositions would have more nearly sympathised, for that which moveth others, prevaileth not with me, for though it were mine own native Country, which I must acknowledge I prefer before all others; and desire (if there be any worth in me) to communicate it unto it. Yet if my Conscience would not permit me to observe the Laws there read and taught, and the Religion there professed, I would seek and search out some other Corner abroad where I might enjoy that liberty, which I could not do at home. For I have ever held it for a positive Rule, that he deserves not to live within the confines of a Kingdom, that will not submit himself to the 
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Vnica gens sit; et vnic● mens, rex unicus, & sit  
Vnica lex, unum faedus, & una fides.  
Patrios ritus violare ubique gentium nefarium habetur.  Lips. 
— Vir bonus est quis?  
Qui consulta patrum qui leges juráque servat.   Laws of that Kingdom, nor to deserve the name of a Subject, that will not submit himself to the Laws of his Sovereign. And as the Canonists have ever held him for a schismatical person, that will not conform himself to the Ecclesiastical orders agreed upon in solemn assemblies by the Reverend Fathers and Doctors of the Church, but out of a self-conceit, will seem to be more wise than the general Counsels and Assemblies. So have I ever thought him to deserve the name of an Outlaw, and to be exempt from the benefit of the Law, that will not submit himself unto the Laws. Now because it is a hard thing, yea indeed impossible almost for a man to observe those Laws which he knoweth not; therefore did I desire to know the 
(f) 
Non inutile consilium serenissi●● nuper regis ad Henricum nuper principem. Operam da patrijs legibus; nam quomodo juxta illas dices sententiam, si tibi fuerint ignotae.  
Proprium est sapientiae nosse leges secundum quas vivimus.  Keck: lib. 2. Ethic.  Laws of the Kingdom wherein I lived, and thereby as a rule to frame and fashion all my actions by. And because every good thing the more common it is, a greater measure of virtue it contains in it: therefore was this one principal motive wherefore I made the study thereof my profession; unto which I was the rather induced, because that I had often heard, and upon inquiry I have found it to be true, that all Laws political are mere derivatives out of the primitive Law of God and Nature.  Rustic. 
Sir, if you could but make that appear unto me, I should commend your choice, and prefer your profession before all other professions, the sacred profession of divinity only excepted.  jurid. 
To give you satisfaction in this point, I will first show unto you what the Law of Nature is; then what the Law of God is: and lastly, how all Laws are derived out of both those Laws, and so conclude my Discourse. The Law of Nature, or rather the unwritten Law of God, is a divine knowledge, to wit, reason and understanding planted in the soul of man, whereby he hath 
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Ratio perfecta proprium hominis bonum est: caetera illi cum animalibus satisque communia sunt Valet? et loves: formosus est? & pavones: velox est? & equi: corpus habet? & arbores. Habet impetum et motum voluntarium? & vermiss, & bestiae: habet vocem? quantò dulciorem, mobiliorémque lusciniae?  Seneca epist. 76.  dominion over the beasts of the field, the fowls of the air, and fishes of the Sea. For had those Hydra's, Lions and Bulls, in spilling of whose blood Hercules got so much honour, been endowed and made partaker of this Law, Hercules could not have gloried and triumphed in those his Victories and Conquests over them. The Law of nature to procreate and engender, they had in as ample manner dwelling and abiding in them, but because they wanted this supereminent faculty of the soul, they were as Samson without his hair, and had no power to resist him. It is by the understanding alone, that we have dominion not only over those Bulls, Bears and Tigers, that are without us, but over our domestic enemies, those Tigers, Wolves, and 
(f) Affectus nostrisunt quidam Cacodaemones, & appellantur amentes Consiliarij. Plato in convivio amorem, magnum Daemonem, & vehementissimam omnium perturbationum nuncup ivit.  Cacodaemones, our unruly lusts and affections that are within us. It is this that allays the hot, fiery, choleric humour, distilling into it most sovereign cool receipts of patience and forbearance; it is this that exhilarates our dull and drowsy spirits, infusing into them her quickening precious Cordials and restoratives; that in the midst of miseries gives us cause of joy and merriment, and in the midst of joy puts us in mind of our miseries, so as in the former we be not so much grieved as to neglect ourselves, & so grow into despair; or in the latter so much joyed as to forget ourselves, and so grow proud; it is this that moderates those greedy desires of rapacity and tenacity, teaching us with what we have to be contented, not to lose the benefit of what we 
(g) Vide apologum de Phil●melà & accipilrei quo significatur eos esse inconsultos, qui ●pe majorum quae incerta sunt, quae in manibus habent, amittunt.  have, in coveting that with Aesop's dog we have not; not to envy that which another hath, because he hath too much, but to content ourselves with what we have, because we have enough, if we have meat, 
(h) 
Victus & vestitus sunt divitiae Christianorum.  Hieronimus.  drink, and clothing, to learn to be therewith contented, and to know that he that hath so much hath enough, and he that hath more, hath more than enough, not to envy our neighbour because he feeds more daintily upon more variety of dishes, but rather to pity him to see him expose himself to so great 
(i) Vide fabulam de muscis; quae significat multis gulam multorum malorum causam esse.  danger for so little profit, to hazard his health, his life, and all for a little pleasure, which vanisheth even in the throat: not to repine at his costly garments, but rather to smile at them, to see him as much as in him lies, to invert the seasons of the year, to wear such thin, cut and carved suits in the midst of Winter, more fit for the heat of Summer, and to let thee know, that though thine be not so rich, yet they are as warm, and lined it may be with far more contentment; and that those which he wears artificially, the beasts wore before naturally; not to murmur at his large Territories, but to consider that as he hath more Corn and fruit, so he hath more 
(k) 
Semper habet miser●● immensa potentia curas, Anxia perpetuis sollicitudinibus.  
De potentum vita Morus. Scirun est illud Lyrici Poëtae; Saepiùs ventis agitatur ingens Pinus, & celsae graviore casu Decidunt turres, feriúntque summos Fulgura montes.  
Vide Apologum de Abiete & D●●●eto.   thorns and briers. Not to grudge at his honours and preferments, for he hath paid dear for them, and still groans under the burden of them; for many are the cares that accompany greatness: the tall Cedar is subject to storms and tempests on the mountains, when the poor shrub lies securely in the valleys; it is this alone that instructeth us to carry ourselves uprightly and honestly towards all men, to give unto Superiors honour and reverence, to Inferiors due respect, to equals mutual love and society; not to deify the rich because they are rich, nor to oppress the poor because they are poor; but to esteem of poverty clad with honesty above 
(l) 

Omne tempus feret Clodius, non omne Catones.  Catili●●● 
Quocúnque in populo videas, quocúnque sub axe,  
Sed nec Brutus erit, Bruti nec av●●culus usque  Pulchra haec laudatio o virum ●●ctum; sed illa melior, o vir●● sapientem, et illa optima, o virum bonum.  
Si quicquid rarum charum est pretiumque meretur;  
Crede mihi, res est, vir, pretiosa, bonus.   dishonesty clad in gold and bravery: it is this that reads unto us those golden lessons of morality 
(m) Hoc adeò Ethnico Alexandro Severo Imperatori placuise dicitur, ut in palatijs praescribi juberet, quò omnium oculis expositum eslet, & cum aliquem castigaret, per prae conem edici iubebat; Quod tibi fieri non vis alteri nefeceris.  to deal with all men as we would be dealt withal, to take no advantage of simplicity, nor to suffer ourselves to be miss by subtlety; to be as wise as serpents, yet as innocent as Doves. It is this that restrains the appetite from wand'ring after those fading pleasures, which are let in by the casements of the body, the eyes, the ears, and the rest of the senses: so long as the eye listens unto her commands it is free from those allurements and temptations by which it is so often deceived: she can picture out what beauty is, that it is a 
(*) Est mel internâ concludens parte venenum;  sugared poison, a 
(n) Est flos arcano portans in cortice verm●n;  Worm-eaten rose, an 
(o) Est Syren capiens verbis fallacibus aures;  enchanting Siren, a 
(p) 

Est fallax blandam praetendens Scorpio candam.  Formosus ille Domitianus amico scribens, ita scr●psit: scias, nec gr●tius quicquam decore, nec levius, neque tantum gaudij vemen tuht quamrum fugiens●e●t ●e●t coloris.   venomous scorpion, a bewitching Circe, a fading vanity subject unto age and sickness, and not worthy the looking after, an ornament only when 
(q) Gratior est virtus ve●iens è corp●re pulchro.  virtue is seated in the midst of it; and no worth in it, but to add a lustre unto it; she can tell it likewise that those heaps of stones so methodically piled together, the sumptuous buildings of the world, after which it so much gazeth, are but 
(r) 
Me proprium nunc isto putat, proprium ille putabat,  
Ast ego nullius sum nisi sortis ager  Mocus.  transitories, now yours, anon his, presently after another's, good only for recreation, evil for habitation, good to secret ourselves withal, while we wander as Pilgrims upon the face of the earth, evil to settle our affections upon, instruments of good 
(s) 

Gold guilds the virtuous, and it le●ds them wings, To raise their thoughts unto the rarest things.  
But with the sa●e the wicked 〈◊〉 mell, But to do service ●o the hags of hell.  Bartas. Crates olim divitlas multorum ass●ndavit iis ficubus quae in altis montibus nascuntur, è quibus homo fructum non accepit, sed corvi & 〈◊〉.   to those that are good, but instruments of evil to those that are evil, 
(i) 
scortaiores & adulatores.  Liys: lib. 4 poli●.  producing in the one the effects of liberalities, hospitality, and bounty in the other of ambition, oppression, and all manner of licentiousness, therefore not to be neglected as if there were no worth in them, yet not to be regarded as though there were no worth without them, but to esteem them as good servants when they meet with good Masters. So long as the ear listens unto her Commands, yet is free from those enticing 
(65) 
Qui fronse politi  
Aslutam vapido servant sub pectore vulpem.  Pers: 
Introrsum turpes, speciosi pelle decorâ.   Sycophants that do so often applaud when there is just cause of reproof, proclaim peace and safety when the enemy is at hand, friendly foes the greatest enemies to a Common wealth. So long as the 
(66) Vide fabulam de muscis. In cella quadam, melle effuso muscae advolantes comedebant; implicitis autem earum pedibus evolare non poterant; quùm verò suffocarentur, dicebant, miserae nos, quia ob medicum cibum perimus.  taste listens unto her Commands, it is free from those allurements by which she is so often beguiled, she can tell it that the purchase is but small, the price great, the pleasure appearing in the palate, and vanishing in the throat, the pain oftentimes throughout every part and member of the body; So long as the smell listens unto her Commands, it is free from the tortures and torments of the head, she can tell it that those many sweet odours that it so sucks in, do not so much content the nostril as offend the brain. So long likewise as the touch listens unto her Commands, she can tell it that the dumb Creatures, the Bulls, the Bears, the Apes far surpass it in the delight thereof; it is this that hath a cure for every malady, that can in all degrees and conditions of life, administer matter of joy and comfort unto thee; if thou be of mean rank and degree in the place where thou livest, this can tell thee that they who have had the most glorious and specious titles of honour, have been blurred with the most ignominious blots and stains of dishonour, and although thou hast not that respect which they had, yet thou hast not those defects which they had, if thou live in a poor estate, this can tell thee that the riches of many a man have been the ruins of many a man, & that it matters not though thou be not so rich as Croesus, if thou be not so poor as Lazarus: if thou hast had many losses and Crosses, this can tell thee, that they who have governed Kingdoms in the morning, have been footstools in the evening, and that such as have maintained thousands, have been glad to 
(t) 
Philip Commines saith, that he once saw a Duke of Exet. beg his bread from door to door in the Duke of Burgundy's Court. Phil. Commin: lib. 3. cap. 4. This Duke married the Lady Anne, the daughter of Richard Plant. Duke of York, and sister to King Edw: the fourth: his Father was Earl of Huntingd: and Duke of Exet. Earl of Ibery in Normandy, and Lord de la Spar, Admiral of England and Ireland, and Constable of the Tower of London.  
Sapienter Demetrius Phaleraeus vitam securam, & sine ullis fortunae incursionibus mare mortuum vocabat: neque desunt, qui fortunatiorem Alexandrum putârunt, si fortunae saciem saeviétis aliquando vidislet: Et Scipio extinctis Carrhaginensibus, rempublicam Romanam majore in discrimine fore adversus Catonem contendebat.  
Ad hoc sacramentum adactisumus (ait Seneca) far mortalia, nec perturbari his quae vitare nostrae potestatis non est: in regno natisumus, deo parece libertas.   beg for livelihood: if thou be troubled with weakness and infirmity of body, this can tell thee that it is the best Schoolmaster to teach thee to know thyself, and the best perspective to discover unto thee the way to eternal bliss and happiness, which the interposition of pleasures and delights would keep from thee. If thou be troubled with a froward wife, or disobedient child, this can tell thee that Socrates had his Xantippe, and 
(x) 
Sit faelix & magnus Caesar & verè Augustus, sed filiam tamen Iu●iam habet, & uxorem & neptem, & borum taedio quotidianâ inediâmori vellet, nec poslet.  Lips: lib. 1. de Caustan●  Augustus his juliae, the one a froward wife, the other a disobedient child: if thou live in a kind of exile and banishment, and art compelled for thy Conscience sake to forsake thy Country, thy wife and children, and the possessions which thou and thy forefathers for many years enjoyed, this can tell thee that 
(u) Perijssemus nisi perijssemus, fuit dictum Them●s●o●l●s, cum munera exul à rege magnifica consecutus est.  Themistocles banishment and degradation was a preferment and exaltation unto him, and that he had been undone, if he had not been undone: if thou hast not that abundant measure of knowledge which others have, this can tell thee that wisdom consisteth not in Contemplation but in action, not in disputation but in conversation, not in much knowledge, but in an honest and virtuous life. If thou have not that outward comely feature in thy limbs and lineaments of thy body, which others have, this can tell thee, that God gives not to every one 
(w) 
Pro Dodonaeo oraculo habendum est quod Arist●t. dixit; ubi mensplurima & ratio, ibi fortuna minima; & ubi plurima fortuna, ibi mens pereaeigua.  Arist. lib. 1. Metaph. 
Non datur ut rebus percellat in omnibus unus. Vide fabulam de pavone. Angelus in penna, pedelatro, v●ce gehenna. Non omnes Catones, aut Scipiones, aut Lelis possumus esse.  Cicero.  everything, though the Peacock be the fairest, and most beautiful of birds, yet the little Nightingale far surpasseth her in her tunes and notes; though the Ass, the Elephant, and the Camel, are the strongest of beasts for burden, yet the little Fox surpasseth them in wiliness and subtlety; though the 
(67) 
Altera me in terris non est facundior ales, Tu me plus loqueri● plus ego scribo tamen; de Cornicula & Ansere.  Owenus.  Crow and Parrot prate most, yet the Goose and Gander write most; so that where there is crookedness in the body, there may be uprightness in the heart, where there is weakness in the body, there may be strength in the brain, and where there is a defect in the tongue to speak, there may be a dexterity in the hand to write. If thou be come of mean parentage, this can tell thee how that the most 
(x) 
luvenalis cuidam glorianti de sua origine sic ait.  
Majorum primus quisquis fuit ille tuorum,  
Aut pastor fuit, aut illud, quod dicere nolo;  
Malo pater tibi sit Thersites, dummodò tu sis  
Aeacida similis, vulcaniáque arma capessas,  
quam te Thersiti similem producat Achilles.  juveni  Noble Princes have sprung from mean beginnings. How Tamerlaine from a hogheard became to be King of the Scythians: how Theodosius from an Inholder, Bonosus from the son of a Schoolmaster, and Valentinian from the son of a Rope-maker to be Emperors. How Telephantes from a Chariot-maker to rule over the Lydians. How Agathocles from the shop of a Potter to govern over the Sicilians. How Hiberbolus from the son of a Chandler to govern the Athenians. How Virgil from the plough, Horace from a Crier in the City, and Cato from a poor Cottage in Tuscaine, to purchase their Prince's favour: and that they who now stand so much upon their pedigrees, and upon terms of honour, were sometimes as 
(y) 
Origo cunctorum una est, unus parens humani generis, unus fons universorum, qui vicissim modò turbidus, modò nitidus, ad unumquémque nostrûm pervenit: hinc est ut qui heri clarus hod è obscurus fiat; et qui herì permedias urbes strenuum Cornipeden, aureis habenis inceflerat; hodiè per squalemrem campum, pigros bove● humil● pug one sollicitet.  Petrarch.  mean as thou art, and may in the next age end where they began. If the plague and pestilence hath made thy Country desolate, this will tell thee that thou oughtest not to murmur and repine, but to thank God that he hath dealt more mildly with thee, than he did with the Israelites in the days of King David, or with the Grecians in the days of Michael Duca, when the living were scant able to bury the dead, or with the Romans in the days of justinian, or with the Italians in the days of Petrarch, when (as he affirmeth being that Countryman) amongst a thousand there lived not ten. If an enemy hath made an invasion and inroad into thy Country, this will tell thee, that thou oughtest not to complain of the miseries of the time, but to thank God that he hath not permitted him to triumph over thee as 
(*) 
Plutan in Catone. Caesar fatetur & quidem gloians, undecies centena & nonaginta duo mi●lia hominum praelijs a se occisa.  
Qumtum Fabium ferunt centum decem Gallorum millia. Caium Mariun ducenta Cymbr●orum occidisse.  Lips: lib. ● de Const:  Cato did sometimes in Spain, when he boasted that he won more Cities, than he had been days there, nor to kill and destroy, as Caesar and Pompey, Quintus Fabius, and Caius Marius sometimes did. If a famine hath overspread thy Country, this can tell thee, that thou oughtest not to repine, but to thank God that thy wants are not so great as were the wants of the 
(*) 
Sub Honorio Imperatore Roma 〈◊〉 raritas & caritas annonae omnis, ut homines hom●nibus jam imm●nerent, & in Circo palàm aud●ta est haec vox: pone pretium humanae carni.  Lips:  romans under Honorius, when as the flesh of man was set to sale, as if it had been the flesh of Sheep and Oxen: or was the scarcity in Italy in the days of justinian, when as in the Country of Pysa fifty thousand perished for want of food, and when as the excrements of men were thought to be good food and nourishment. So that it is the understanding that is all in all, that can as well search into things remote and placed in the 
(68) 
It is this that in the twinkling of an eye,  
Through all the heavenly Provinces doth fly.   furthest parts of the world, as of things present and at hand. That can in an instant climb up into heaven and behold Orion and the Pleyades, Aquilo and Boreas, Phosphorus, and Vesper, much distant one from another. That can on a sudden descend into the Centre of the earth, and in an instant walk the Circumference, pass through the four parts of the world, discover the quality and the condition of the people together, with their several Laws, Customs, and manner of Government; tell us by what means the great and flourishing Nations of the world have attained unto so much growth and stature, and by what means again they have come to ruin and destruction; how this man achieved unto so much honour, how that to so much detestation and hatred. How Rome became so rich, How Carthage so poor: how Caesar so great; how Pompey so mean: by the example of the one to follow and pursue, by the example of the other to fly and avoid.  Rustic. 
How cometh it to pass, that nature having so excellent a servant, that she cannot have her rights and Ceremonies more duly performed unto her; that the body in stead of soundness in every part, should produce nothing else but Apoplexies, Gouts, Dropsies, racking diseases of the stone, and infinite other infirmities: and that the mind in stead of firm and settled resolutions, should yield nothing else but wavering and wand'ring conceits and imaginations.  jurid: 
Sir, your question cannot be better answered than by the solicitation of the two women, the one chaste, the other a strumpet, that set upon Hercules. Hercules in the prime of his youth intending some noble achievements, and thereby to raise an 
(z) 
Stat sua cuique dies, breve & irreparabile tempus  
Omnibus est vitae: sed famam extendere factis Hoc virtutis opus.  Virg. 
Exiguum nobis vitae curriculum natura circumscripsit, immensum gloria: nam si memoria benè redditae vitae non esset longior, quam haec vita, quis eslet tam amen, qui maximis laboribus et periculis ad summam laudem gloriámque contenderet?  Cicero. 
Xenophon de factis & dictis  Socratis. lib. 2.  immortal fame unto himself, was set upon by a harlot, who solicited him in manner following. Sir, it doth not become a man of your quality to undergo adventures, to be ever climbing the steepy craggy Mountains, and never come to the top of them, to be by Boreas tossed to and fro both by Sea and Land in continual danger of death, adventures fit for such as have nothing else but their lives to lose, but as for you that have a paradise bequeathed unto you upon earth, to be rolling Sisyphus-stone, to be climbing up the steepy mountains, when you may walk in the green pastures, to expose yourself to the heat of Summer, & cold of Winter, when you may be walking in your shady groves, or in your warm house, to be an Atropos to yourself, to pull ruin and destruction upon your own head, when you may sleep securely, shot-free, environed with the love of your friends; it is a wilful vanity in my opinion: which the chaste woman hearing, thus replies; 
(69) 
Nulla fides veneri, levi● est, intérque planetas  
Ponitur, haud inter sydera fixa venus.   Beware of her, and of her Counsels, I have known her long & many of her friends and favourites, but never knew any but ruin and destruction was the end of them; they were not like other people, but monsters in nature, 
(a) 
Qui sunt in tuo sodalitio invenes quidem debili corpore, senes stulto animo; quos ut pudet anteactae vitae, ita praesentibus onusti malis gravantur.  Xenoph: 
Nequities vitae non sinit esse senem.  
Libidinosa & intemperans adolescentia effaetum corpus tradit senectuti.  Cicero.  old when they should have been young, and young when they should have been old; tortured with old weak and crazy bodies in the midst of their youth, and troubled with idle, vain, and childish imaginations in the declining time of age. And as for you and your progenitors, I have known you and them long also, they were sober, learned, and wise, and the world hath taken special notice of them for all these, and for you to make yourself a bastard, that was so truly borne, the 
(b) 
Fabula vos estis juvenúmque senúmque tabernis  
Et trivijs, & vos garrula ludit anus.   Poets would descant and make rhymes upon you; not to excel them would be some disparagement, but not parallel them, would be an infamy unto you. Sir, you know, that there is nothing to be had upon earth, but by labour and 
(c) 
Nulla fine difficultatibus gloria, nulla non virt●● in excelso habitat, haud facilè adeunda, confragosum huic durúmque est iter. Labour Romul●os duces, Scipiadas, & Camillum; labour Fabios; labour Curios; labour Fabritium, & Metelloes; labour magnú Pompeium; labour Ha●mibalem; labour julium Casarem quoque illustravit.  Petrarch.  industry, these are the keys that open the gate to fame and renown, and the only coin that passeth currant there. If Caesar had slept and been ruled by her precepts, his name had been extinguished with his Carcase long before this time. And the Romans would have had no cause to have triumphed in this their valiant Champion for his noble achievements against Pompey in the Pharsalian fields. If Alexander had done the like, the world would have had more Monarches than one, and the Macedonians had no cause to glory in him, it was his industry that raised him, his security that overthrew him. Experience teacheth us, that if we do expect any thing from our friends, that it is fit that we do endear them unto us by some noble 
(d) 
Est common proverbium Anglicanum. First deserve, than desire.  
Nihil eorum quae bona sunt dant hominibus dij fine labour & cura, verùm si deos tibi propitios esse velis, colendi sunt v●●que dij: ●si ab amicis diligi optes, amicis est benefaciendum: si à quapiam civitate honorari desideres; civitati aliqua utilitas adferenda est: si à tota Graecia ob virtutem in admiratione esse velis; conaber●s toti G●aeciae benefacere: si ut tibi terra fructus producat; terra tibi colenda est: si iumentis divitias acquirere an●●●us tibi sit; iumentorum tibi cura adhibenda est: si rebus in bello gestis clarus haberi cupias, amicos quidem à servitute liberando, inimicos verò in servitutem redigendo animum intendere oportet; si velles corporis valere robore, corpus a●●uefieri oport●t, ut animi consilio pareat, utque laboribus & sudoribus exerceatur. Hercules labores. D●od. Sicul lib. 4. rerum antiquaru●.  
Penelopem semper praestes, modò tempore vinces,  
Gubernator in tempestate digno●citur  
E●●tes in medi●s crudentia certa per●clis.  
Mille inter lethi facies; fine sanguine parta,  
In deepest perils sinneth wisdoms prime,  
— Conquest yields but little honour,  
Xenoph: lib. 2. de factis & dictis Socratis.  
Non iuvat ex facili le●●a corona iugo.  
Capta vides serò P●rgama, capta tamen.  
In acie miles probatur.  
Et sequitur claras virtus animosa coronas.  
D●ctori sterilem properat victoria laude●.  
Through thousand deaths, true valour seeks to climb.  
If bloody danger do not wait upon her.  Bartas.  engagements from them, if from our Country, that we should deserve something of our Country; gold is not tried but by fire, nor valour discovered but by danger; it is action which produceth virtue, the standing water savours strongly, when the running water smells sweetly; the earth tilled brings forth Corn, when as lying barren, it brings forth nothing but nettles and brambles. It is not sufficient for you to eat, drink, and sleep, and so pass away. Such Lectures Epicurus read many years ago to his Bacchanalian-belly-gods, not fit for Hercules the son of jupiter to learn. You were borne to greater matters, there is a Lion in Nemaea, a Hydra in the fens of Lerna, a Boar in Arcadia, Centaurs, Hearts to be vanquished, Stymphalideses to be killed, Augaea hath an Oxestall, Creta hath a Bull, Thracia hath a Diomedes, Spain a Ceryon, Theseus and Pirithous are to be rescued from Cerberus; and golden Apples are to be fetched out of the garden of the Hesperides, and the Dragon to be surprised. These are labours fit for you to adventure upon; besides these, you have Children, to whom God and nature enjoineth you to give good ensample by a virtuous life and conversation. You have friends, kindred, & acquaintance, whose eyes are much upon you, and expect from you in some degree labours to surmount the ordinary pitch of common people: lastly, you have a soul composed of a divine, pure and immortal substance, and now is the time to furnish it, to behave yourself like the son of so great a Father; that when age, and sickness, and death approach, and friends and kindred and acquaintance fail, the sweet 
(e) 
Dulce quidem est nonnunquam amara recordari. Nam demulcent animum transmissa pericula.  
Haec olim meminisse iuvabi●  
— luvat evasis●e tot urbet  
Argolicas', medió●que fugam tenuisle per hosts.  Virg.  remembrance of those many noble victories, which you in your youth have achieved unto, may then solace and revive you, and wait upon you to the 
(f) 
Tibullu● Poëticâ quadam suavitate Camporum Elysior● voluptates sic describit.  
Hîc Chorea, cantúsque vigent, passimque vagantes  
Dulce sonant tenui gutture carmen aves.  
Fert Casiam non culta seges, totósque per agro●  
Floret odoriferis terra benigna ros●●.  
Ac juvenum series teneris immista puellis  
Ludit, et assiduè praelia miscet amor.   Elysian fields, there to receive your reward with the Captains, Soldiers, and noble Heroic spirits of the world. With these and the like prevalent persuasions, the chaste woman at last prevailed. So that aptly may I compare the understanding unto the chaste woman: unto whose Commands so long as the senses are obsequious, so long God and nature have their rites and ceremonies duly performed, but when they are directed and guided by the will and appetite, than they are excluded and debarred of the things which belong unto them: wherefore may the will and appetite fitly be compared to a 
(70) 
L●nam non potuit, potuit superare leanam;  
Quem fera non valuit vincere, vicit hera.  Owen: de Hercule.  bawd or strumpet, who by seeming pleasures and tickling delights, which appear and vanish in an instant, withdraw the affections of the best affected husbands from their beloved bosom bedfellows.  Rustic: 
But how cometh it to pass, that the will and appetite should so much covet and thirst after those things which tend to ruin and destruction.  jurid: 
Sir, your question hath been much Controverted amongst the ancient Academics of nature's School, and the Doctors have been much distracted about it; some have been so presumptuous as to lay the fault upon jupiter himself, and to say that he hath two Tubs, the one a Cabinet for virtues, the other a cage for uncleanness, and that when it seems good unto him, he doth distribute unto one, justice, wisdom, temperance, and fortitude, and to another folly, pusillanimity and intemperance; but the most wise and discreet among them, have acccused and condemned this as a fault of high presumption, and have affirmed, that as well might they maintain that the Lions might produce Elephants, Elephants Bears & Wolves; the earth that which is proper to the heavens, and the heavens that which is proper to the earth, as that the fountain and source of goodness should produce any thing, but that which is good. Others have imputed it to the Constellations & Planets under which they were borne, but this hath been rejected likewise as a paradox: for as well might they maintain that order might produce confusion, as the Sun, Moon, and Stars, that keep their constant courses any such effect: others to their natural temper and inclination, but this the whole body of nature hath condemned as erroneous, for as it is in the great sublunary world, consisting of reasonable, sensitive, and vegetative Creatures, the inferior readily submit themselves to the superior, the vegetative to the sensitive, the sensitive to the rational, and all to maintain and uphold that great body; So it is in the Epitome or 
(g) Dicitur h●mo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quia est vn versi orbis Epitome, seu abbreviata mundi tabella; nam continet in se quatuor elementa et omnes mundi virtutes.  little world comprehended in man, the 
(h) Duo sunt or●● precipue usus; unus, ut perillud cibus sumatur, alter ut teratur, & in ventriculum ad vitam sustentandam traijciatur; in hunc finem duobus dentium ordinibus, quasi duabus molis munitur, quibus cibus teratur. Nam ut in molendino a duabus molis granum contentur, ita est in homine; nisi quod in m●lendino inferior stat, superior movetur, contrarium in homine.  mouth readily performs her office, becomes the gate to let in food and sustenance, the palate the instrument to try & touch it, the stomach to chilifie it, the mesuraicke veins to waft it to the Liver, the Liver to die it into sanguine, and through the great and main Ocean, the Vena Cava to convey the virtue thereof to the rest of the parts of the body: so ready is every part and member of this little world to do their rites and services to each other. So that in the natural inclination it cannot be, for that 
(71) Scaliger reports of a Tree growing in a Province called Pudefaramia, that if a man come anecre●t, it will pull in her boughs, and as soon as he goes away, it will put them forth again; and therefore is called the shamefast tree. And Arist. reports of the Spongier, that if a man put forth his hand to take them, they shrink together on a heap and unite their forces; which are evident proofs of that natural engrafted desire in all things to preserve their being.  nature doth ever incline to that which tends to the preservation of it, and the will to destruction, others to nurture and education, but this likewise hath been rejected; for although these great Doctors did attribute much to education, and knew well that with what liquor the 
(i) 
Quo semel est imbu●a recens servabit odorem  
Testa diu.  Horat.  vessel is first seasoned, it will ever relish thereof; that the earth brings forth fruit according to the nature of the 
(72) 
Est in juvencies, est in equis, patrum  
Virtus, neque imbe●lē feroces  
Progener●t aquilae Columbam.   seed; that we gather not grapes of thorns or figs of thistles; yet because there was not the best Aristotelian, Platonist, or best proficient in nature's School, that could perform and pay unto her what of right did belong unto her, therefore it could not be for want of nurture and education. Thus did the Philosophers long weary themselves in searching after this mystery, until at last they found it out, they found that 
(73) 
Adam by his fall lost both form and fashion:  
His rosy cheeks are changed to earthen hue,  
His tear drowned eyes, a night of Clouds bedyms,  
His fainting knees with feebleness are humble,  
His dying body drops an icy dew:  
About his ears a buzzing horror swims:  
His faltering feet do slide away and stumble.  Bartas.  nature was corrupted, that the light of knowledge which shined in them more clear than Hesperus was eclipsed, ignorance and error was induced, and by a custom made another nature: which made some of them both to admire and pity the nature and condition of man, when they saw how the 
(*) 
Os homini sublime dedit.  Ovid.  eyes whose proper objects are the heavens lie grovelling upon the earth: how the ears listen after nothing more than enchanting charms of Sirens: how the 
(*) Bonus odor lucri ex re qualibet.  nostrils savour nothing more than turpie lucre: how the touch and taste nothing more than what is prohibited; how the tongue whose usual tune and tone was to warble out praises and prayers, spews and vomits out nothing but oaths, execrations, and blasphemies, how the hands the instruments of charity, are become the instruments of extortion & oppression, how the very vital parts are corrupted, how the heart the receptacle of honesty and integrity, is become a cage of uncleanness: how the Liver that was used to send forth nothing but pure, clear, & sanguine blood, distils nothing but waterish, choleric, and melancholic blood: how the spirits sometimes agile, nimble and quick, are become dead, and dull, and void of life: how every part of man is altered and changed from that which sometimes it was: how after the example of their great Lord and Master, the inanimate Creatures have revolted, how the air forsakes her proper station, and unnaturally descends into the Crannies of the earth, and causeth a general ague in the whole body of the sublunary world; how the fire breaks out in rebellion, wastes & consumes the very dwelling of her great Lord and Master; how the 
(74) 
- The sullen en●i●●● earth  
From blackest cells of her ●oule breast, sends forth  
A thousand foggy fumes, which every where,  
With cloudy ●●sts heavens crystal front besmear.  Bartas.  earth instead of fruit brings forth thorns and thistles, and a thousand filthy foggy fumes and vapours; how the four Rivers Ganges, Tigris, Euphrates, and Nilus, instead of watering and refreshing the garden of their Master, drown and overwhelm it; how all things generally have lost much of their worth and goodness, which sometimes they had. So that the Heathens by the glimmering light of nature which remained in them, did point in a manner at the fall of man. So much satisfaction do they that had no other Academy than nature's School give unto you, but he that is the meanest Disciple in the School of Christ, that had not only nature for his guide which they had, but grace which they wanted, can fully resolve you: that in the beginning it pleased the Creator of heaven and earth to stamp in man his own image and picture, to give unto him which was denied to all other Creatures, a divine, pure, and immortal essence, a soul endowed with many rare and admirable faculties; heaven and earth to hold at will, together with a free use of all the Creatures, both of the fowls of the air, and fishes of the sea, and of all the Creatures that walk upon the face of the earth, both sensitive and vegetative, only amongst the vegetative reserving unto himself a little Tree, enjoining him upon a strict penalty, that he should not dare to adventure upon it, being a fruit provided for his own palate; but he not contented with those things, which were so freely granted him, coveted after those things which were excepted; wherefore God in justice for his disobedience entered upon the whole, yet dealt not with him as he had deserved, but out of his abundant goodness and favour unto him regrants the same, but upon other terms and conditions than before; for whereas before the earth of herself yielded her increase without any ploughing or sowing; whereas before he had an 
(k) 
Antequàm peccâsset Adam, a●ma erat rationalis, perfecta & beata, corpus hab●ns, no● quale nos habemus fragile, ac mortal, sed q●ale cōgr●ebat tal● animae, qu●rnondum in se Dei si●●litudinem corruperat; posteà verò cum peccavit, anana rationalis cupiditate corrupta est, corpus habens quale nunc habemus.  August. 
O too too happy had that fall of ●hine,  
Not canceled so the Character divine.  Bartas. 
Knowledge was then the soul's soul sorligh,  
The spirits●ort, and lantern shining bright:  
But now our knowledge hath for tedious train,  
A drooping life, an over-racking brain.  
A face forlorn, a sad, a sullen fashion,  
A restless toil, and careless pining passion.  Bartas. 
The mighty world did seem an instrument,  
True-strung, well tuned, and handled excellent.  
— But now for melody  
Of warbling charms, it yields most hydeously.   understanding more clear than the morning star, whereby he was able to discern in himself the sum and scope of all those sacred Books which have been since written of the knowledge of Arts and Sciences, of the heaven and of the earth, of natural and moral Philosophy by the holy Prophets, Apostles, and Evangelists, by the reverend Fathers and Doctors of the Church, and by the learned Sages and Moralists of the world; whereas his will before was guided by his understanding, and the appetite and the rest of the affections never exceeded the rules of reason, the case is now altered, the earth will no more yield her increase of herself; he must not now eat before he hath sweat for it, labour and pains must now be his rent, or else he cannot enjoy the inheritance; the understanding which was sometimes like Argus, Eagle-eyed and clear sighted, is now become like Polyphemus, dark and obscure; the will and the 
(75) Our affections are aptly compared to the sword which Hector gave Ajax; which so long as h● used against his enemies, served for his defence, but when he began to abuse it to the hurt of harmless creatures, than it turned into his own bowels.  affections, which sometimes were as obedient as a servant, are now become as disobedient as a rebel: all things are now out of order: and all by reason of the fall and transgression of our first Parents. So you may see the reason plainly wherefore the will and appetite do so much desire that which tends to ruin and destruction.  Rustic: 
Sir, it should seem then that man by his fall is in worse case than the bruit Creatures, the birds of the air, and the beasts of the field; for they naturally desire nothing which tends to their ruin and destruction.  jurid: 
It is true. If God out of his abundant grace and favour towards him had not had compassion of him, he had been in worse case indeed, for that he had subjected himself by his fall to an eternal death and punishment, from which the bruit Creatures are exempt; but it pleased the Almighty to send his only begotten Son to help him up again, and to Epitomise the first unwritten Laws that were in his 
(l) 
Quis scribit in cordibus hominum naturalem legem nisi deus? De qua Apostolus ait; cum enim genies quae legem non habent, naturaliter, qua legis sunt, faciunt; high legem non habentes sibi sunt lex, qui ostendunt opus legis scriptum in cordibus fuis, contestante conscientia eorum, & inter seinvicem excusante vel accusante in die quo judicabit deus occulta hominum.  Augustin. 
Et idem August▪ manu formatoris in cordibus nostris veritas scripsit. Quod tibifieri non vis, alteri ne feceris. Hoc & antequam lex daretur, nemo ignorare permissus est, ut esset unde judicaretur; etiam et quibus lex non est data, sed ne sibi homines aliquid defuisse quererentur, scriptum est etiam in tabulis.   Creation planted in his soul, which he by his fall had slubbered and defaced, and to deliver them unto him by his servant Moses, to the intent that he might lay hold of them, and reprint them in his soul again, and so be raised and remitted to his former inheritance.  Rustic: 
What were those Laws which were delivered unto Moses?  jurid: 
You may partly know what they are, by telling you what they are not; they are not those Canonical Books of Law which were sent from 
(m) 
Nihil aloud in Concilio Pontifici Romano credibile est in tot congetendis legum cen●onibus, quam ut plurimos Canonici● suis articulis irretitosteneret, quò uberior fructus ei ex dispensationibus accresceret.  
Vide in proaemio ad reformationem legum Ecclesiasticarum▪   Rome, like those of Dionysius Syracuse as begins to entrap the world, nor the Ceremonial levitical Laws, for those are abrogated, but the divine moral Laws which God was pleased to deliver upon the Mount unto Moses, short, perspicuous, and pithy, Ten words, comprehending Ten Commandments.  Rustic: 
Were the Laws that were first infused into the soul of man so much defaced, that he should need a remembrancer to put him in mind of his Creator? or was any man ever so sottish and stupid as not to believe and acknowledge the true and everliving GOD to be his God and Creator.  jurid: 
The wisest of the Heathens did by the 
(n) 
Invisibilia dei à condito mundo ex rebus factis cognoscuntur; aeterna (viz.) ejus potentia, tum aeternitas.  Rom. 1.20. 
Hîc liber est cuius spatiosa volumina claris  
Ostentant impressa notis praeclara magistri.  
Pagina quaeque gemis rerum est, & prim● character  
Orsa refert; pulchran sortitus ab ungue figuram.  
The world's a book in folio printed all,  
With God's great works in letters capital;  
Each creature is a page, and each effect,  
A fair Character, void of all defect.  Ba●tas. 
Non est muta (secundum Socratem) sed animadvertentibus, undiquáque; loquax est rerum natura; et multa docetur eius contemplator, si attentè perlegerit rerum creatarum librum, cuius characteres sunt sydera, elementa, & quae miscentur ex iis, sive perfecta, sive imperfecta, vegetantes, sentientes, et rationales animae: quaeque ancipitia sunt quaeque amphibia dicuntur. Natura vox est quocúnque occulos, animúmque convertas, mortalia, immortalia, sublimia, terrena, animata et inanimata clamant clarè et loquuntur, quiddam super nos esse, quod haec tam mira, tam multa, tam magna creârit, et fecerit, et creata conservat.  Lipsi  Creatures in the sublunary world, which Antonius Eremita called his Books, readily know and acknowledge that it could not be, but there must be some predominant power that did guide and govern them. All the Sibylls' did acknowledge one absolute God; the Turks do the like; and Pythagoras in derision and defiance of Idoll-Gods, was used to say, that if there be any one that dare presume to say, that he is God besides one, let him build such another world and I will believe him. Nay the Sibylls' waded so far, that they believed the resurrection, and could say, that if in a 
(o) 
Si in ave rationis expert resurrectio apparet, quid natura in aniter calumniatur?  
Vide Binium inter Apostolicas constitutiones.  
Mira de Phanice ave scribuntur. Partim a Plinio, lib. 10. Partim ab Aeliano, l●b. 6.   bird void of reason the same doth so manifestly appear; if the Phoenix did so constantly every five hundred years fly into Egypt, and there voluntarily burn herself into ashes, became a worm, and after took upon her, her own shape again, and flew into Arabia, why should man make any doubt or scruple of his? Yet notwithstanding, I find there were some that worshipped and adored the Creature in stead of the Creator; erecting according to their imaginations and fantasies, Gods as they pleased. I find the Ammonites and Moabites running after Moloch; the Shekemites after Baal Berith; the Chaldeans after the God of Nabor; others after Baal Peor, Baal Tsephon, Baalzebub, and all but one Baal; others after jupiter Capitolinus, jupiter Pluvius, jupiter Lucretius, jupiter Altitonans, and all but one Idol. Every man crying as the Mariners in 
(p) jonah. 1.5.  jonahs' Ship did in the tempest, every man to his God. I find the Arabians dedicating their Altars to a God which they knew not, engraving an inscription like to the 
(q) Acts. 17.32.  inscription which St. Paul found upon the Altar at Athens, to the unknown God, thereby declaring that there was a God which they knew not, that had a predominant power over those Gods which they knew: some again I find framing unto themselves diverse other Gods, attributing unto some power over the 
(r) Natal. Comes. lib. 1. cap. 7.  greater Nations, to some power over the less, to some over this City, to some over that. I find the Tyrians tying their God Hercules with a Chain, to the intent that he might not leave them nor forsake them. I find the Romans concealing the true name of Rome, lest by the knowledge thereof, the God of it might be known, and so prevailed with to come forth of it, and the City come to ruin. I find 
(s) Plutarch in Bruto.  Brutus relating the story of his Genius. I find others erecting unto themselves diverse other Gods, some 
(t) Natalis Comes. lib. 1. cap. 7.  celestial, as the Sun, Moon, and Stars; some terrestrial, and they of the Mountains, valleys, and woods; 
(u) 
De dijs gentium.  
Quicquid humus, pelagus, caelum mirabile gignit,  
Id dixere deos; colles, freta, flumina, fontes.   some aquatical, and those of the Seas, Rivers, and Fountains; some running after the Ox, the Dog, and the Cat, some after the Hawk, some after the Sheep, and some so foolish, that they doted upon the very herbs in their Gardens; whom the Poets in after times fell upon, and upbraided thus; 

juvenal: — Quis nescit qualta demens.  
Aegyptus portenta colit? Crocodilum adorat,  
Porrum, & cepe nefas violare, & frangere morsu;  
O sanctas gentes, quibus haec nascuntur in hortis,  
Numina—  Yea so superstitiously foolish I find them in offering up their sacrifices to these their fantastical Idols, that no sacrifice must be offered, especially to the supernal Gods, but where there were variety of Lamps, no place admitted, but upon 
(76) Mos fuit antiquorum altissimo deo in loco sublimi sacrificare; ideóque altare quasi alta area vocata erat apud Latino's.  Altars built upon Mountains; no time permitted, but the morning; no Priests but such as were 
(77) 
Per novem dies noctésque oportebat ab omni libidine sacerdotes abstinere, et similiter mulieres aedituas, aut initiaturas. Vnde Poëta; Pérque novem noctes, venerem, tactúsque virorum  
In vetitis memorant.   chaste; no garment but of such a colour, no wood but of such a nature; no man to dare to approach unto them with 
(78) 
Non decet illotis manibus libare superno  
Vina jovi. Nam cum deus purus sit & ab omni prorsus, sorde immunis non convenire crediderint illi ministro quiad ejus altare accederet, manus aut aliquam corporis partem habere inquinatam, aut impuram: quare si quis neglectâ purgatione, ad sacrificia acc●ssiflet, illius preces deos néque audire, néque respicere arbitrabantur.   unwashen hands: these fantastical imaginations, and superstitious adorations, when the Lord saw, he was pleased to express himself in the two first Commandments. 
1. I am the Lord thy God; thou shalt have no other Gods but me.  
2. Thou shalt not make to thyself any graven image, or the likeness of any thing that is in heaven above, or in the earth beneath, or in the water under the earth.  
Thou shalt not bow down thyself to them, nor worship them: For I the Lord thy God am a jealous God, visiting the sins of the Fathers upon the children, unto the third and fourth generation of them that hate me:  
And show mercy unto thousands of them that love me and keep my Commandments.  When the Lord saw man upon all occasions, as his unruly passions and affections led him, to take his holy Name in vain: sometimes bathing his polluted hands in his most precious blood; sometimes rubbing of his exulcerate wounds, and more often calling upon him to damn him than to save him, was pleased to express himself thus. 
3. Thou shalt not take the name of the Lord thy God in vain; for the Lord will not hold him guiltless that taketh his Name in vain.  When he saw him profaning of his Sabbath, making no difference of days, when either pleasure or profit, or preferment was before him, was pleased to put him in mind; saying, 
4. Remember the Sabbath day to keep it holy.  
Six days shalt thou labour and do all thy work.  
But the seventh day is the Sabbath of the Lord thy God: in it thou shalt do no manner of work, thou nor thy son, nor thy daughter, thy manservant, nor thy maid, thy cattle, nor the stranger that is within thy gates.  
For in six days the Lord made heaven and earth, the sea, and all that therein is, and rested the seventh day, wherefore the Lord blessed the Sabbath day, and hallowed it.  When he saw him carelessly neglecting them that brought him into the world, that had undergone many pangs, and sighs, and groans for him, that had nurtured and educated him, that had laboured and toiled all the days of their life, undergone the heat of the day, and cool of the night, risen early and gone to bed late, and all to gain an inheritance for him, he was pleased to put him in mind; saying, 
5. Honour thy father and thy mother, that thy days may be long in the land, which the Lord thy God giveth thee.  When he saw him likewise valuing the blood of man▪ no more than of a beast provided for the slaughter, upon all occasions, without any Commission from him taking the sword into his own hands, and revenging a word fallen in heat, and oftentimes drawn out of the speaker with death, yea sudden death, was pleased to put him in mind; saying, 
6. Thou shalt do no murder.  When he saw him likewise wand'ring after beauty, sacrificing to his lusts as to his God, voluntarily divorcing himself from his legitimate spouse, and bedfellow, and all to please his sensual appetite, was pleased to put him in mind; saying, 
7. Thou shalt not commit adultery.  When he saw him sometimes with a strong hand openly invading the possessions of his neighbour, sometimes by fraud secretly undermining them, and sometimes surreptitiously and feloniously entering into them, was pleased to put him in mind, saying, 
8. Thou shalt not steal.  When he saw him likewise so presumptuously profane, as to dare to call him to witness that which his conscience before told him, was most false and unjust, was pleased to put him in mind; saying, 
9 Thou shalt not bear false witness against thy neighbour.  When he saw him likewise longing after his neighbour's house, neighing after his neighbour's wife, and taking more pleasure to compass that which was his, than he did to enjoy that which was his own; was pleased to put him in mind; saying, 
10. Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his manservant, nor his maid-servant, nor his ox, nor his ass, nor any thing that is thy neighbours.   Rustic: 
Are these the Laws out of which all humane Laws are derived?  jurid: 
Yes certainly.  Rustic: 
How doth it appear?  jurid: 
By the testimony of the most ablest men in their generations.  Rustic: 
What do they say of them?  jurid▪ 
Positively, that they are the fountain of all humane Laws, and show 
(w) Herbach. 
Primum praeceptum summam earum legum quae ad Monarchiam spectat, continet: istae commonstrant unum mundi authorem esie, principem ac regem unum, qui salutaritèr gubernat omnia, quique Oligarchiam & Democratiam è caelo penitùs exegit.  
Secundum, summa est omnium quae de simulachris manufactis sancitae sunt, quae néque simulachra, néque signa, aut statuas fabricari, néque fabularum commenta, néque deorú nuptias ortúsve permittút. Tertio subijciuntur tum ea quae sub infu●randum cadere non debent, tum de quibus jurandum est, et quo tempore, et quo loco.  
Quartum, est summa festorum et earum rerum quae ad singulorum dierum expiationem pertinent.  
Quintum, est summa earum legum quae de senibus & iuvenibus de principibus, et subiectis, de servis et Dominis scriptae sunt.  
Sextum, est summa earum quae homines qui vitam lasciviâ et luxuriâ diffluentem degunt, corrigunt.  
Septimum, est summa earum quae deviet contumelia, de plagis et vulneribus, de membris mutilatis latae sunt.  
Octavum, est summa earum quae de fraudendis Creditoribus de societate improba, de rapinis, et breviter de omniavaritiae genere decretae sunt. Nonum, summa est earum quae factae sunt versus illos qui fiaem tanquam involucrum persidiae faciunt.  
Decimum, summa earum quae factae sunt versus cupiditatem, quasi fontem malorum.  Philo jud. the 10. Praeceptis.  precisely how, they say, that out of the Laws of the first Table are derived all those Laws which do concern our duties towards God; and out of the Laws of the second Table are derived those which concern our neighbour. Again, more punctually they say, that out of the first precept of the second Table, being the fifth in order of the decalogue, all those Laws which do concern that part of justice, which the justiciaries have named Distributive justice; and out of the fourth precept of the second Table, being the eight in order of the Decalogue, all those Laws which do concern that part of justice, which the justiciaries have named Commutative justice, are derived: and out of the fifth Law of the second Table the Laws of Actions. Yet more punctually, those Laws which do concern the persons of men are borrowed from the first of the second Table: and those which concern their estates are borrowed out of the fourth of the second Table; and those which decide Controversies, are borrowed out of the fifth of the second Table. Under which titles, persons, estates, and actions, all Laws are comprehended. Again, yet more punctually they show what Laws are derived out of every precept, unto which, as the Springs to the Fountain, all humane Laws have relation one way or other.  Rustic: 
You do not number the Laws of the Heathens amongst these Laws, which you will have to be derived out of these sacred Laws.  jurid: 
Yes certainly.  Rustic: 
I pray you, how could they that never knew God, know his Laws?  jurid: 
Though they had no perfect knowledge, yet they had a glimmering notion of them by tradition from the Patriarches, and by some relics which they left behind them; though 
(x) Herbach.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by a false worship they abused and corrupted them, giving the honour due unto the true God, unto their false and imaginary Idols; it was in imitation of those sacred Laws, that the old Romans made the Laws of the Ten Tables, and set up their Decemviri, Ten men to see those Laws duly executed, unto which Numa added two, and so they passed by the Laws of the twelve Tables. It was from those Laws likewise that Lycurgus framed his Laws, unto which the Lacedæmonians took such liking and affection, that they resolved so long as he continued absent from them, to keep them inviolably; who to the intent his Laws might not be violated, willingly banished himself from his own Country, and died in Delos, by which means his Laws, according to the Oracle of Apollo continued in force by the space of 500 years. Out of these likewise Solon framed his, which among the Athenians were of like repute & estimation, though Anacharsis was pleased to compare them unto Spider's webs: and out of these Minos framed his, though the Athenians and Citizens of Megaera for that he sought revenge for the cruel murder of his son, were pleased to term him the chief judge of hell: & from these Numa borrowed his, though he gave the honour thereof to the Idol goddess Aegaeria.  Rustic: 
How can you say that Lycurgus and the rest of the Heathens had an eye unto those sacred Laws in the making of theirs, when as many of their Laws are ex diametro repugnant unto them? 
(x) Plutarch in Lycurg●.  Lycurgus' made a Law, that if a child were not strong, well proportioned, and like to do his Country service, he should be thrown into the Apothetes, the common-house of office: and Aristotle hath the like Law, Nihil 
(y) Arist. lib 7. cap. 16. polit.  debilitatum educandum esto, which Laws of theirs, not only the Laws of GOD & nature, but even the Heathens themselves condemn as barbarous. 
Ingenio pollet cui vim naturae negavit.  Saith the Poet, the weakest bodies have the strongest wits: and Seneca hath many sayings to this purpose, Ex casa vir magnus exire potest, & ex deformi humilique corpusculo formosus animus & magnus, out of a poor Cottage oftentimes proceeds greatness, and out of a deformed and misshapen body a good and honest heart. Who more deformed than Richard the third, King of England, yet who more Courageous, and had not his unjust usurpation of the Crown, and the monstrous unnatural murders of his two Nephews, eclipsed all the worth that was in him, he might well have had a place in Paulus jovius among the magnanimous spirits of the world? Who more 
(z) 
Ingenium aliquando malè habitat ut M. Lo●●i●● soleret jocari in Galbam qui fuit egregi● eruditus, deformi● tamen.  
Aesopus fuit omnium suae aetatis hominum deformosissimus, acuto capite pressis naribus, depresso collo, prominentibus labris, niger, unde nomen adeptus est: idem enim Aesopus, quod Aethiops, ventrosus, valgus et jucurvus, & Homericum Thersitem turpitudine formae superans.  Vide vitam Aesopià Planude conscriptan.  crooked than Aesop, yet who more witty than Aesop? Who more deformed than the 
(a) William Malmesburie de gestic regum Anglia, lib. 2.  Bishop of Collen, of whom William of Malmesbury makes mention, yet who more holy than he? There was (saith William of Malmesburie) in this City, which heretofore was called Agrippina from Agrippa, but afterwards of Trajan the Emperor Colonia, a poor parish Church, into which there came an Emperor of Germany one Sunday morning from hunting in the habit of a Soldier, and when he saw a Priest deformis sanè & planè portentum naturae, deformed and crooked saying of divine service, he wondered with himself; Quare deus a quo cuncta formosa procedunt tam deformem hominem sacramenta sua perficere permitteret, wherefore God from whom all beauty proceeds, would suffer so deformed a creature to serve him in so high a place. But as he was thus excogitating with himself, it happened, that the Priest read those words which were in the Psalms apppointed for that day; Know you not that the Lord is God, and it is he which hath made us and not we ourselves: which words when the Emperor heard, he took them as Oracles sent from God to give him satisfaction. Wherefore having fully informed himself of the condition of the man, and finding him to be both a learned and good man, made him afterwards Bishop of Collen. How can these Laws be derived, I say, out of those sacred Laws when as they do directly impugn them. Again, 
(b) Plutarch in Lycurgo.  Lycurgus made a Law, that if a man disabled by nature to procreate, being an impotent man, should for covetousness sake marry with an inheritrix, she might make choice of any of her husband's kindred to beget Children of her: which Law of his is directly repugnant to the Law of God. Again, Plato made a Law, that young men and women should at certain times of the year, in certain places appointed for that purpose, which he calleth Gymnasia, for the exercise of their bodies, increase of their strength, and to make women more hardy to bring forth their children, dance, run and ride naked in the presence both of young and old people. Again, 
(c) 
Eadem lex apud Aegyptios.  
Furta apud veteres Aegyptios omnia fuisse licita, & impunita, apud Lacedamonios laudata refert. Gell. lib. 11. ca 18.   Lycurgus made a Law, that it should be lawful for boys to steal and prole petty things, so that they did it handsomely, upon pretence to enable them to be more fit for pillage when they came to be Soldiers, and make them more quick of spirit, and others more careful to keep that which they have; how can these Laws by any means be said to be derived out of the Laws of God, seeing that they do directly impugn them.  jurid: 
Certainly, these were not the Laws but the errors and extravagant opinions of these men; Nam lex est sanctio jubens honesta, & prohibens contraria, Laws do command things that are honest to be done, and prohibit the contrary. Lycurgus, Plato and Aristotle were men, and had their 
(d) 
— Vitijs nemo sine nascitur  
Optimus ille qui ●●●nis urgetur.  Horas.  errors, though they were the oracles of their times; and the wonders of the world, and it is no wonder; for the reverend Fathers of the Church had theirs; Saint Augustin writ two books of Retractions; and of Saint Origen it is said, Vbi benè nemo meliùs, ubi malè nemo pejùs, where he did well no man did better, but where he did ill no man did worse.  Rustic: 
What are the Laws then that are derived out of those sacred Laws?  jurid: 
Generally such as have a correspondency with the Law of God, that do as they do command things honest to be done, and prohibit the contrary; such indeed as were the Laws of King Alured, who made the Law of God his 
(e) Vide praefationem ad leges Alured in priscis Anglorum legibus.  Masterpiece in making of his Laws to govern his people, and set it in the frontispiece of them.  Rustic: 
I pray you acquaint me more particularly, what are the Canonical and other Laws now in force that are derived out of those sacred Laws?  jurid: 
Sir, if I should give you a particular account of all the Laws that are derived thence, a mighty volume would not contain them. Wherefore I will only show unto you the titles and heads of those Laws which are derived out of every Law. And first I will show you what Laws are derived out of the Laws of the first Table; and so of the rest as they fall in my way. The Laws which are derived out of the Laws of the first Table are those, viz. De summa Trinitate, de fide catholica, de sacrosanctis ecclesijs, de haereticis de Apostatis, de blasphemijs, de juramentis et similia, which punish as well those that attribute the honour due to the true God to false and imaginary Idols; as they which live without God in the World.  Rustic. 
What kind of persons, I pray you, are they that do so?  jurid: 
In the first place is the Atheist that monster of nature, whom the heathen Orator long ago condemned, affirming, that no 
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Omnibus innatum est, & quasi insculptum, esse deum.  Cicero lib 2 the ●at. deorum. 
Nulla gens est, néque tam i●māsuet●, néque tam ferrea quae deum non agnosc●.  Cicero.  Nation was ever so barbarous or inhuman, but acknowledged one God or other. In the second place, the Arrian, denying the divinity of our blessed Lord and Saviour, whom the 
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Tempore Constantini Imperatoris Arriana haeresis exorta, quae corruptò orbe toto, Britanniam etiam extra orbem tam longè remotam veneno sui infecit erroris; sed in Nicena synodo delecta atque damnata fuit.  Btd Eccles hist. lib. 1.  Nicene Council long ago condemned. In the third place is the self-conceited, and opinionated heretic and schismatic, who out of his singularity, will draw other Conclusions out of the sacred Scriptures, which the spirit of God and the holy Church never meant and intended. In the fourth place, are all those Idolaters, lying undertakers, 
(81) 
Cum Diogenes intueretur in vita gubernatores, medicos atque Philosophos, animalium omnium sapientissimum hominem este dicebat; cum autem inspiceret somniorum conlectores, vates, vel hujusmodi caeteros, tunc nihil stult●us existimare homine dicebat.  Diog. Laert. in Diog.  Planetarìes, Starre-gazers, who draw Conclusions out of their own observations from the event of things; who because a Cloud moved this way, or was of that colour, or a Hare crossed his way, the Salt fell towards him, a Serpent passed on his right hand, or a Fox on his left; 
(f) 

julius Caesar nulla superstitione aut augurio deterreri potuit ab incaeptis; dum in Africam proficisceretur, in egressu navis prolapsus in terram; sed in melius omine commutato, teneo te (inquit) Africa, eámque obtinuit.  Sueton● in Caesar. Et Guliel: Conq: cum primo terrae ingressu, equum quem ascenderat, incitavit ad cursum, ab equo lapius, & prostratus in terram, terra (inquit) mea est, quod eventus ostendit.   things in the judgement of the wise not to be regarded;) therefore this or that thing must not be done on this day. Again, those Necromancers, Witches, and Enchanters, who are in a kind of league and confederacy with unclean spirits. Such as was the Witch of Endor, possessed with the spirit of Python, with whom Saul consulted to raise up Samuel when he went to war against the Philistines. Again, those jugglers, Charmers, Compounders of medicines, and complexion-makers, who dasle and beguile the senses, presenting objects in other shapes and forms than in truth they are. Such as were the Egyptian 
(g) 2 Timoth. 3.8.  Sorcerers, jannes' and jambres, who resisted Moses, whom Saint Paul compareth to false teachers, who under show and colour of godliness, lead captive silly women. Again, those cunning Wizards now adays called wise 
(h) 
Suggestione quidem diaboli (ut inquit Bles.) quaedam mulieres sunt, quae cereas sive luteas formant imagines ut sic hosts, vel ama●os torqueant et incendant juxta illud Virgil.  
Lincus ut hic durescit, et haec ut cera liquescit  
Vno eodémque igni: sic nostro Daphnis amore.  
Et quaedam multeres habent oculos fascinantes juxta illud. Virg.  
Nescio quis teneros oculus mihi fascinat agnos.  
Non inutile est consilium; Sit sententia Christiana nihil de futuris inquirere, sed illius dispositioni obedire. Qui disponit omnia suavitèr.   women, but indeed are mere impostors, who in ancient time were said to attain to their knowledge, subtlety, and craft, by eating the principal part and members of some beast, in which they conceived to reside some special and singular virtue, and so by a kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or transmigration, what virtue was in them, must be conveyed over, and so they become as wife as those beasts. Again, such as Prognosticate things by the Calculating of nativities, or by Chiromancy, or Meteoroposcopie, or by any Witchcraft whatsoever. These and many more of those various shaped monsters, are within the meaning of the Laws borrowed from the Laws of the first Table. Nay, not those alone, but even they also who seek for help and succour in any other, though of 
(i) Acts 4.12. 
Memoriae divorum, quorum spiritus apud deum vivunt, reverenter habendae propter imitationem, non autem aedovanda propter religionem.  Augustin.  the Saints, than in our blessed Lord and Saviour, a reverend opinion as examples and patterns of imitation the reverend Fathers have ever had of them, and no Christian so barbarous as to conceive otherwise of them; but a divine worship and adoration, the Fathers have denied them, and no Christian (unless he will come within the penalty of those Laws) must give unto them.  Rustic: 
What is the penalty of those Laws I pray you?  jurid: 
It is in some degree equivalent to the nature of the offence; the offences being Crimina laesae majestatis, the punishments which the Laws of God and of all Nations have ordained are Capital. The 
(k) Levit. 20.6. Deut. 18.10.  soul that turneth after such as have familiar spirits, and after Wizards, to go a whoring after them, I will set my face against, saith the Lord, and will cut him off from the people. And again, that man or woman that hath a familiar spirit, or is a Wizard, shall surely be put to death, and their blood shall be upon them; such punishments have the Laws of God provided for such malefactors. Agreeable with those Laws were those 
(l) Vide Concilium Carthaginense 5 ca●.  Canonical Laws which were made about the year of our Lord 398. at a general Council held under Arcadius and Honorius: by which Laws all the drugs and relics of Idolatry were utterly abolished & extinguished. Which said Laws were made upon this occasion; The Heathens had long before given forth, that in the year of our Lord 398. the Christians and Christian Religion should be utterly extirpated & abolished; to the intent therefore that this their vanity and vain ostentation might appear to the world, it was desired by the Christians that what they had given forth of the Christian Religion, might be manifested in extirpating of Idolatry; which request being thought reasonable, it was decreed accordingly; in pursuit of which decree, it was decreed in a general Council held at Ratisbone in the year of our Lord 742. that every Bishop within his Diocese should have a vigilant eye and care, that none of those Paganish Ceremonies, by which the silly people had been long deluded, should ever be used amongst Christians. Agreeable likewise to those Laws were the Laws of Constantine the Emperor, who provided fire for such malefactors. Agreeable likewise unto them are the 
(m) Brit. lib. 1. cap. 9  fundamental Laws of this our Nation: and a special Writ framed by the Cusitors of ancient time, reciting the Law of God as the platform, by which the Laws that punish deliquents in this kind are form; the form whereof we may see in Fitzh: nat. brev: pag. 269.  Rustic. 
I pray you go on as you have begun, and as you have showed me what laws are derived out of the first and second Law of the first Table: so now show me what Laws are derived out of the third Law of the same Table.  jurid: 
I will satisfy you therein, and show you some thing more; I will first show unto you, what it is to take the name of God in vain: secondly, I will show you what are the Laws which punish such offences: and lastly, I will show you what punishments some have undergone that have incurred the danger of those Laws, that by their examples, you may be warned and admonished.  Rustic▪ 
You shall understand that the name of God is then taken in vain, either when with the little instrument of the body the tongue, whose proper office is truly to express to the world the secret cogitations and imaginations of the heart, and to glorify GOD, we belie the heart, and make the world by her report believe one thing, when the heart intends another; as when we dissemble and lie, swear and forswear, taking the holy Name of God in our mouths to confirm what is said: or otherwise, when we do in our actions silently profane the name of God, when being Disciples of Christ, and taking denomination of Christians from him, we do commit those offences, which the Heathen Moralists, when they were upon the face of the earth would have been ashamed to have done, which many of the Turks, and mahometans do abhor to do, and which are not heard of among the most barbarous Indians: as when 
(n) 
Sic vivunt homines, tanquam mors nulla sequatur,  
Aut velut infernus fabula vana foret.  
Non redit in mentem, his olim motibus  
Caelo cecidi●le L●ciferum, quibus nos caelum hodiè speramus ●●●ndere.  Petrarch.  we spend our days and years, and times in all manner of licentiousness, in riotting and drunkenness, in chambering and wantonness, in strife and envying, in oppression and extortion, and the like. What do we else in doing of these things but profane the Name of God, and bring the name of Christ into contempt? How can he be said to be a Scholar of Pythagoras, that never followed him in any of his footsteps, nor observed and kept any of his rules and precepts? How can he properly be said to serve under such a General, that was never with him in the field, or followed him a foot to any skirmish? How can he be said to be a Christian, that runs a contrary course to the life of Christ in all his actions? Certainly, he beareth the name of Christ in vain, and the name of Arrius or Atheist would better become him. Christ whilst he was upon the face of the earth, was just and upright in all his actions, free from oppression and doing of wrong to any; he was meek and lowly, free from pride and ambitious thoughts, he was loving & peaceabl● free from strife and contention; he fasted and prayed often, free from riotting and drunkenness, or a licentious course of life. If therefore we will be the Disciples of Christ, and heirs of the inheritance which he hath purchased for us, we must tread in the paths which he hath beaten out unto us; and imitate him in the whole course of our lives and conversations, it is to do well, which gives life and being to a Christian; for in vain do we term ourselves Christians, when as we do the works of the Gentiles; it is but dissembled sanctity, double iniquity; God will not be 
(o) Vide fabulam de Adolescente & Coquo; qua ostenditur nihil mali non manifestum esse deo. 
Si quid turpe facis mortales forte latebis,  
Nemo deum latuit turpia ment putans.   mocked▪ nor cannot be beguiled, he is able to discover our hypocrisies and dissimulations; when as we make his Name but a cloak to free us from the danger of the Laws of temporal Princes, and profess ourselves to be Christians, because we dare not acknowledge ourselves to be Heathens, though in the whole course of our lives we follow and imitate them. 
(p) Plato lib. 11.  Plato takes notice of three sorts of Atheists. Of one who with his tongue acknowledgeth there is a God, but denyeth him in his actions, and lives as if there were none, whom he thinketh worthy not of one, but of more deaths. A second, that lives as if there were a God, yet with his tongue professeth there is none, to whom he enjoineth five years' imprisonment, and if that during that time he doth not decline his opinion, then to die the death. A third, that acknowledgeth there is a God, yet denyeth his providence on earth, to whom he enjoineth perpetual imprisonment, and no freeman ever to have access unto him: and when he dyeth his bones to be carried out of the Country, and to be left unburied. So with Plato the man that 
(82) 
Non vox, sed votu● non musica chorduli, sed cor,  
Non clamour, sed amor, clamat in aure dei.   lives like an Atheist is the most detestable Atheist, the 
(q) 
non sic indectere sensus Humanos edicta valent, quam vita regentis.  Caudian.  life of a man prevails and persuades more than a great deal of smooth Rhetoric: Sic loquere ut videam, was a wise speech of a Heathen. It is said of 
(r) Tacit. lib. 3. cap. 12.  Vespasian in Tacitus, that his example prevailed more with the multitude, than a multitude of Laws could have done in the redressing of divers abuses. If we will be Christians, then let us show ourselves in our Conversations to be so: let us set before our eyes the example of 
(s) Barlet: lib. 2. de ulta & gestis Scanderbegi.  Scanderbag, who for the Catholic Faith, in the behalf of his blessed Saviour and Redeemer, exposed himself during the whole course of his life, to continual perils and dangers against the Turks. Let us set before our eyes likewise the examples of the blessed Martyrs, that are now Saints in heaven, that suffered such persecutions for his sake alone: and if we cannot do as they did, yet let us 
(t) cum Athenas Pisistratus occupâsset, & Solon videbat conatum omnem frustrà esse, prolibertate scutum & arma ante fores Curiae ponens, oh ᵒ patria (inquit) tibi & dictis & factis opitulatu● sum.  with Solon do what we can. 
Est aliquid prodire tenùs, si non datur ultrà. Horat.  Even good endeavours are acceptable unto God. Let us seriously take into our considerations the shortness of this life, and the durable estate of the life to come. Let us assure ourselves what a 
(*) This, or to this effect have I seen written with the Queens own hand, and her name to it subscribed, with this persuasive entreaty; Good Madam for my sake remember this. It is to be seen in a Manuscript sometimes Prince Henry's, given to the Vniversity-Library in Oxonf. by Mr. Connock, and remaineth in the Custody of my good friend Mr. Rous.  Queen of England once writ to one of her maidens of honour, is most true: 
That if in virtue we take any pains:  
The pain departeth, but virtue remains.  
But if we take pleasure to do that is ill;  
The pleasure departeth, but the ill tarrieth still.  Let us know, that two ways are set before us, the one wherein our blessed Saviour walked, whose paths are thorny and slippery in the beginning, but green and pleasant in the ending: the other wherein his enemies walked, plain and even at the first setting out, but full of bogs and quagmires and gulfs in the ending; the one leading unto life, the other to death and destruction. Let us with Mary choose the better part, and while 
(*) Da dum tempus habes, tibi propria sit manus haeres. A●feret hoc nemo, quod dabis ipse Deo.  we have time, do some deeds of Charity, and not defer the doing thereof until the hour of our death; for when the gloomy night of death and sickness approach, it is too late to offer up those sick sacrifices, for than we cannot properly be said to give but to leave those things behind us which we could not carry with us. God will not be so served, it is vain and idle to think, that when we have lived in all manner of licentiousness, robbed the fatherless and widows, that by giving of those sick sacrifices, to pray for our souls, we should save our souls, no, those good deeds which do open heaven-gate when we die, must be such as do attend an innocent, harmless, and well led life. Let us therefore, I say, do good while we may; she'd a few 
(u) 
Quanta jucunditas, pro paucis lachtymis interminabilem risum, pro temporalibus jejunijs aeterna convivia, pro voluntaria paupertate inaestimabiles divitias; pro incolatu sylvarum jus Civitatis aethereae; pro fumoso tugurio stellantia Christi palatia; pro agresti silentio cantus Angelicos, et caelestis dulcedinem harmoniae, quaeque omne melos excesserit!  Petrarch.  penitential tears here, that we may enjoy eternal bliss and happiness hereafter. Let these contemplations take up our serious thoughts and meditations; and let the practise hereof be our professions, so shall we deserve the name of Christians, and avoid the penalty of the Laws derived out of this third Law of the first Table.  Rustic: 
You have sufficiently showed me what it is to take the Name of God in vain. In the next place, I shall put you in mind of your promise, to show unto me what are the Laws which punish such as presumptuously abuse the Name of God.  jurid: 
I shall therein satisfy you likewise. The Laws which punish such offenders, are comprehended by the Canonists under these titles, De blasphemijs, de diris execrationibus, & de vero usu nominis Dei, & similibus.  Rustic: 
But what is the penalty of those Laws?  jurid: 
That part I will leave to the Canonists, as being their proper office to show unto you. Only I will acquaint you what punishments some have undergone and suffered by the immediate hand of God, for transgressing of them: and for your satisfaction therein, look into the book of God, and Ecclesiastical Histories, and you may satisfy yourself. You shall there behold how 
(w) Numb. 16.  Corah, Dathan, and Abiram went in perfect health to their graves, the earth opened and swallowed them up, because they abused the Name of God, and presumptuously rebelled against him. 
(x) Daniel 4.  How Nebuchadnezar was turned out into the field to gra●e like an Ass, because he did the like: how 
(y) Esay 37.  Senacherib with his whole Army, being a hundred fourscore and five thousand perished for reproaches which he used towards the living God. 
(z) joseph. lib. 12. cap. 2ᵒ. de antiquitate judaeor.  josephus reports of Theopompus a Philosopher, that because he did presume to insert among his profane Writings, certain things which were delivered by Moses to the Children of Israel, by special revelation from God, that he was on a sudden bereft of his senses. It is reported likewise in the Ecclesiastical Histories, of a certain scoffer that falling into argument with his Pot-Companions in a taphouse of the immortality of the soul, maintained that there was no such thing as the soul, but that it was a mere illusion & invention of the Priests to terrify the people, and to get a living by. Which his Companion hearing, being desirous to beaten him from that Atheistical opinion, told him, that the patriarchs, the Prophets, and Evangelists, and the Fathers in all the general Counsels, nay the very Heathens themselves generally did all maintain the immortality of the soul. To whom the Atheist replied; that at all adventures he would sell his for a cup of Wine, and in the end the Devil in humane shape appears and gave him his demand: and (as the Story saith) animam per aerem avehit Satanas; took away his soul with him. 
joseph. ibid.  It is reported likewise of Theodactes a Tragical Poet, that in a certain Tragedy of his having taken certain things out of the sacred Scripture, and inserted them among his own profane Writings, he was struck blind, (and as the Story saith, Glancomate suffusus.) It is reported likewise of 
(a) Aelian. lib. 4 de varijs historij●.  Pherecides, a Tragical Poet, that he was used to say, that he never offered Hecatombas, sacrifices to God, yet he led a more quiet life, and had all things in more abundance, than they which continually attended and served at the Altar: but this his blasphemous babbling escaped not unpunished, for not long after he was sore troubled with a continual sweat; which bred such store of worms and lice in his body, that (as the Story saith) he died dephthiriasi of a loathsome lousy disease. Such were the punishments that these Atheistical blasphemous babblers underwent for abusing Gods holy Name. God is a jealous God and will not suffer his name to be traduced: and no marvel; for if an Artificer shall be so careful of his reputation, that he will not suffer himself to be defamed, but that he will have satisfaction for the wrong done unto him, for that his credit is his livelihood. If a Peer of the Realm shall be so tender of his honour, that he will not admit of the least aspersion, but he will right himself, and take advantage of the Laws de scandalis Magnatum. If the sacred Majesty of a King will not endure to have any rumours raised, whereby his government may be scandalised, and dissension grow between him and his people, but he will have a strict account of it; much more the King of Kings and Lord of Lords. The Heathen 
(b) Cicero lib. 1ᵒ. Officior. 
— Tristia maestum  
Vultum, verba decent, iratum, plena minarum,  
Ludentem lasciva, severum serra dicta.  
Horat● in Art Poet. Faminam aulicam diligenter oportet excubare (utinquit Castilio) ne sever is in rebus ridiculis scateat, ne gravia ludicris misceat; nec laudem ex eo quaera● quod omninò ignorat: denique astectata omnia tanquá Scyllam et Charyb●im evitet:  Castilio. lib. 3.  Orators did ever hold it for a most unseemly and absurd thing, either in re seriajocari, or in rejocosa serium esse. Sophocles did never more forget himself, than he did at that time when as he being Praetor with Pericles, and they with others in a serious consultation of the affairs of the Commonwealth, cried out, O puerum pulchrum Pericle, seeing a fair boy coming by him. And certainly, Comedians do never more transgress the Rules of Poetry, nor commit greater solaecismes, than they do at those times when in their sports and pastimes they carelessly invocate the divine power. Comedies have ever been allowed in all ages, and necessary it is they should be for the training up of youth to exercise their wits, and inventions, and to embolden them, to make them fit for employment when they come to riper years. It is the abuse which makes the Frenchman in the Courtier term them 
(c) Castilio lib. 2.  Buffoons; and justinian to rank them with them, Qui notantur infamiâ, as when they do interlace profane things with divine, Scripture with vain and idle inventions. What can be more absurd, then when Cato is giving a Charge in the Senate-house, to induce a fiddler or juggler? What can be more gross, than when jocasta with her two twins Eteocles and Polynices lie wallowing in their blood, coming to their ends by untimely deaths, & all the spectators mourning in sables, and lamenting those unfortunate accidents, to induce a Mimic to show some tricks unto them? What can be more incongruous on the other side, than for a Comedian in his sports and pastimes profanely to use the sacred and reverend Name of God? The Orators in former ages did sometimes break forth out of serious discourses into witty Apothegms, but what was the end of it? it was to revive and exhilarate the spirits of their Auditors, whom they had wearied with a 
(d) Prolixita● ex rebus non ex literis judicatur. Homerum aut Virgilium cum versuum millia scripserant, nemo hactenus multiloquos aut longos dixit. Vnde Martial. 
Nonsunt longa quidem, nihil est quod demere possis,  
Sed tu (Cosconi) distica longa facis.   long discourse before, but never used any direful oaths and execrations. Learn you Comedians, and beware by the examples of Theodactes, Theopompus and Pherecides. God is the same God, his hand is not shortened, nor his power abated: the Story of 
(e) 
Quid fuit ut tutus agitaret Daedalus alas,  
Icarus immensas nomine secit aquas.  
Nempe quod hic aliè, demissiùs ille volabat.  Ovid.  Icarus moralised will tell you, that it is not safe to sport and play with things which are above you And the sacred Scripture will tell you, that it is not safe to dally with 
(*) 
Crede mihi, sapere est non nimiùm sapere.  Plato. 
Vide Apologum de Astr●logo & viatore.  
Admonet haec Nemesis, ne quis nimis alta requirat,  
Est aliquid paruâ posse habitare casâ.  
Quisquis medium desugit iter  
Stabili numquam 〈◊〉 amity curret.  Senec. in Herc. Oet●o.  holy things, the Name of God is a sacred thing, and we are commanded not to take it into our mouths, but with fear and reverence. Thou shalt not take my Name in vain.  Rustic. 
You have showed sufficiently what Laws are derived out of the three first Laws of the first Table. I pray you go on as you have begun unto the rest.  jurid: 
In the next place I will show you what is meant by the word Sabbath. Secondly, how many Sabbaths the jews' observed. Thirdly, how they came to be altered and changed. Fourthly, what Laws have been derived out of this Law, for the observation of the Sabbath of days, and what care and provision hath been taken for the due execution of them. You shall understand, that the word Sabbath, properly signifieth a Cessation and rest from our labours: so that the jews named all their festival days by the name of Sabbath, because that upon those days they did no manner of labour: yet they ever preferred three Sabbaths before the rest: the first whereof was the Sabbath of days, which is the seaventh day: the second was the Sabbath of years, which was every 
(f) Levit. 25.  seaventh year, in which there was no planting nor grafting, no lopping nor topping; all mountains and valleys, and all the trees of the Forest from the Cedar to the shrub, being in some sort sequestered from the use of the owner for that year; for as the Lord appointed the seaventh day for man to rest, so he appointed the seaventh year for the Land to rest. The third was the Sabbath of 
(g) Levit. 25.  seven times seven years, which was their great Sabbath, and therefore called the Sabbath of Sabbaths; in which as there was nothing put in execution, that was prohibited on the Sabbath of years, all Lands being freed from agriculture as they then were: so there were diverse other privileges and prerogatives incident to this year, which were not to the former. If any man had mortgaged or sold his land, it was this year to return home again, unless they had been houses within some walled Towns, & they likewise, if they had been the houses of God, of the Church, and of the Levites. If any had been bound this year, he with his family were to be free, and to return to his own possessions; wherefore this year was called the year of jubilee, or the year of mirth and jollity. By which they accounted all their years, as the Grecians did by their Olympiades'. Which custom continued in use long amongst them, even until the coming of our blessed Lord and Saviour.  Rustic: 
How came they to be altered and changed?  jurisp: 
I will briefly show unto you, and first how the Sabbath of days was altered. The jews were grown to that height of impiety, that if the Romans had not vanquished them when they did, 
(h) joseph. de bello judaico. lib. 6.  josephus thought the very earth would have opened & swallowed them up; and Ammianus Marcellinus reports of them, that wheresoever they came they were called faetentes judaei, stinking jews. The Christians therefore that they might be distinguished from them, utterly abolished their day and their Ceremonies.  Rustic. 
How came it to pass, that the jews should be so odious, seeing that among all Nations of the world none were more strict than they in the due observation of the Sabbath, they would not admit of a bit of meat to be baked or boiled, nor a spark of fire to be kinled on that day, because they supposed the doing thereof to be a work repugnant to their Laws? Nay, they would not in defence of their lives wage any battle on that day, until Mathias one of their Captains made a Proclamation that in defence of their lives and liberties it was lawful for them to fight on the Sabbath day. Antiochus and Pompey could not so easily have prevailed against them, had they not known their resolutions to have been to die rather than to fight upon that day. How I pray you became the jews so odious, seeing they were so observant of the Sabbath day?  jurisp: 
It is true; the jews did forbear all manner of bodily labour on the Sabbath day; but this forbearance was not to a good end, that is, to glorify GOD, as they should have done. If they had been sensitive Creatures only, such as had a mere sensitive being in the world, as Oxen or Horses, they had done well, and satisfied the Law punctually, but they were reasonable Creatures, God had stamped his own image in them, and made them little inferior to the Angels in degree; wherefore there was more required at their hands, they were not to sit still and sleep, but to glorify him with hymns, songs, music, and melody. Deeds of Charity and necessity are allowed by God to be done on that day. God that allowed man to lead his Ox and Ass to water on that day, alloweth him to kindle a fire to dress his meat on that day. Indeed to kindle a fire to add furtherance to the building of the Tabernacle was not permitted. God that created all Creatures for the use of man, alloweth him in case his sheep or cattle do fall into a ditch, to pull him forth on that day. God who is abundant in mercy, alloweth us to relieve our brethren in misery and necessity on that day. 
Math. 12.12.  Bonum est benefacere in Sabbatho, Christ that healed the sick on the Sabbath day, alloweth the Physician on that day. Almesdeeds, deeds of Charity, and holy recreations, which enable us to go on more cheerfully in the duties of our Callings, are at all times acceptable both before God and man. Wherefore as it is profane to think, that there is no time to be allotted for divine and holy meditations, 
(*) 
Initio mundi dies naturales distincti fuerunt in festos & profestos; profesti erant sex dies septimanae, in quibus volebat deus ut homines operarentur, idque suo exemplo; festus erat septimus dies in septimana in qua volebat homines feriari à rebus profanis & vacare cultui divino. Apud Romanos fuerunt tria dierum genera, festi, profesti, & intercisi, qui dei, & hominum erant communes; hoc est, quorum una pars cultui divino, altera negotijs humanis impendebatur.  Zench● lib 6. de luminaribus caeli.  so it is jewish to conceive there is no time to be allowed for holy and necessary recreations. The Wiseman tells us, that there is a time for all things, as there is a time to sow in, so there is a time to reap in, as there is a time of mourning, so there is a time of rejoicing; as there are six days to work in, so there is one day sequestered to glorify God in: so sweetly hath the Almighty disposed of the times & seasons for the use of man. Plutarch hath a pretty tale in the life of Themistocles, of the falling out of the Working-days & Holidays; Upon a time the Working-days brawled with the Holidays, and repined that what they carefully got, they wastefully spent; unto whom the Holidays answered, Where had you been, if I had not been before you, and if I were not, alas, what would you be. Indeed the one without the other could not well be; for as the Working-days give a being to the Holidays, so the Holidays reciprocally yield a well-being comfort and solace unto them. We ought not therefore so to spend our days, as if there were no nights, nor yet the nights as if there were no days, not so to labour, as if there were no time to rest, nor yet so to rest, as if there were no time to labour; but as the night succeeds the day, and as the seaventh day doth the six days of the week, so to mingle society with retiredness, 
(i) Actio & contemplatio disjungi nolunt; neutra enim sine altera perficitur; sit ergo unusquisque ut gladius ille delphieus utrinque secans, ad agendum & contemplandum paratus. Sic Alexander non minùs in re litteraria, quam orbis Imperio principatum ambivit. Sic Cyrus Xenophontis libros nunquam de manibus ponere solebat; cum verò in Africam trajecturus, et quadraginta quinque tantùm dies ad fabricandam et instruendam aciem insumpsisset, tot etiam inter consultationes in gymnasio libellis etiam operam dabat.  Contemplation with action, that one night give comfort unto the other, and both to us, to this only end, to glorify God our blessed Lord and Saviour. The which because the jews did not, but went no further than the bare letter of the Law, the outside only, they rested, but not to glorify God, therefore did God abhor their Sabbaths: and the Christians that they might be distinguished from them, set up a new day, the next day following; yet made use of the moral part thereof, as a handmaid in the institution of the Lords day.  Rustic: 
Was this foolish superstition of the jews the only cause wherefore the Christians did alter the day?  jurisp: 
It was one, but not the only cause, for among many other reasons, in a general Council held at Paris under the Emperor's Lewis & Lotharius, these are alleged; that upon the day next following the Sabbath of the jews our blessed Saviour arose from death to life, and Manna was sent from Heaven▪ see the 
* Binius  general Council for your further satisfaction. So you see how the Sabbath of days in use among the jews came to be altered and changed.  Rustic: 
But how came the great Sabbath the jubilee to be altered?  jurisp: 
How came Rome to be changed, she was sometimes the Mistress of the world, a virgin pure and immaculate, unto whom all Christian Princes did yield obeisance, and adore her for her innocency and purity; but afterwards she became a strumpet, a mercenary strumpet, exposed herself for a little profit to all sorts of suitors: which when the Princes saw, they scorned and neglected her. The jubilee was sometimes a year of mirth and jollity, of liberty and freedom; and for that purpose was it instituted in the Commonwealth of the jews, & ordained to be solemnised every fiftieth year. For that purpose likewise was it that Pope 
(k) Plat. in vita Bonif. 8. Onuph. in Bonif.  Boniface the eighth instituted the same at Rome, and commanded it to be solennised every hundred year, in the year 1300. For that purpose likewise was it that Pope 
(l) Plat. in vit. Clem. 6. Onuph. in Clem.  Clement the sixth ordained it to be celebrated every fiftieth year, according to the manner and custom of the jews, in the year 1350. But for another purpose was it, that is to say, for profit and Commodity that Pope 
(m) Plat. in vit. Bonif. 9 Onuph. in Bonif.  Boniface the ninth, did cause it to be celebrated and solemnised in the year of our Lord 1400. for he made it a mere market and fair for pardons and indulgences. For profit and Commodity likewise was it that Pope 
(n) Plat. in vit. Xisti 4●●. Onuph. in Xisto.  Xistus the fourth reduced the solemnisation thereof in the year of our Lord 1475. to every five and twentieth year, for he knew well that if it were contracted into lesser years, greater profit would arise, and therefore changed the time of the solemnisation thereof from the fiftieth to the five and twentieth. For profit and commodity likewise was it that Pope 
(o) Plat. in vit. Alexand. 6. Onuph. in Alexand.  Alexander the sixth gave licence and authority in the year 1500. that the same might be solemnised and celebrated in certain Provinces, wherein his end was, as one hath well observed, that lesser people and more money might come to Rome. So that I may well conclude upon these premises, that as the old Comedians were used to end all their Comedies in music, marriages, mirth and jollity: so the end and scope in solemnising of this, in these latter times, hath been profit and commodity. Old Geoffrey Chawcer seeing these abuses, being a Contemporanean with Pope Boniface the ninth, and being well acquainted with the occurrences of the time as well 
(*) 
Chawcer was in his youth of Merton College in Oxonf. and of the Inner Temple, as it is conceived; afterwards he was employed as Ambassador.  
See his life.   abroad as at home, who died in the same year that Pope Boniface the ninth solemnised his jubilee, being in the year of our Lord 1400. in some indignation falls upon him in manner following. 
They say that Peter had the Key,  
Of heaven and hell to have and to hold:  
I trow Peter took no money,  
For no sins that he sold.  
Such successors been to bold.  
In winning all their wit their wrall.  
Her conscience is waxed cold.  
And all such faitors fowl hem fall.  
Peter was never such a fool  
To leave his key with such a lorell.  And so goes on bitterly. And William of Malmesburie, a Monk, who lived in the days of King Henry the first, and died about the beginning of the reign of K Henry the second, in a mournful kind of Elegy with tears bewailing the miserable estate of Rome as it then stood, and I fear in no better case at this day; amongst many other Verses of Hildebertus an Archbishop, hath these following. 

(p) 
Romani olim rerum domini, nunc dicuntur homines inertissimi, auro trutinantes justitiam, pretio vendirantes Canonum regulas.  William Malmes. lib 4ᵒ. in William 2ᵒ. 
— Venalia Romae  
Templa, sacerdotes, altaria sacra, coronae,  
Ignis, ●hura, preces, caelum est venale, Deúsque.  Mantuan.  Vrbs cecidit, de qua si quicquam dicere dignum.  
Moliar, hoc potere dicere, Roma fuit.  Matthew Paris, a Monk of Saint Alban, is full of such complaints in every corner of him. Gwicciardine in his History of Italy tells us, that Pope Leo granted 
(q) Gwicci●●d. lib. 13. Anno. 1520.  Indulgences without respect of time or place, and that his Ministers did set to sale upon a game at Tables power to redeem souls out of Purgatory. john Rosse in the Ghost of Chadwallader thus complaineth. 
Haeccine relligio est Romana occidere reges?  
Officium populi seducere? prodere gentes?  
Vocibus aequivocis verum deludere? quantum  
Roma recessisti à temet? tu norma fuisti,  
Exemplárque aliis quondam regionibus, almae  
justitiae, fidei, pietatis, relligionis.  
Nunc scelerum sentina jaces, & caedibus orbem  
Polluis, haec equidem vestrae sunt ambitionis  
Semina, quae nimiùm caecata Cupidine vanâ  
Illiciti quaestus, néque jus neque fas, nec honestum  
Respicis, at nulli consistens finibus aequi  
In patriae vertis communem cunctaruinam.  
Siccine Ihesuitae persuadent? Sicque pupillos  
Moribus instituunt? His Romanista diebus  
Vix dici meruit, patriae nisi proditor andet  
Esse suae, fidei sedem scelus occupat, & quod  
Persuasum est aliis quondam, nunc cogitur, ac si  
Relligio quae corda ligat, quae pectora format,  
jam nisi larva doli, vel serva Tyrannidis esset.  
Quisque suas partes velit amplificare libenter;  
Esto; sed id precibus, non vi nec sanguine fiat.  
O quam degenerem te proebes Roma! Senatus  
Temporibus priscis profugum qui caedere Pyrrhum  
Obtulerat, Pyrrho licèt hosti ex urbe remittunt  
Compedibus vinctum, postquàm Pharsalica pugna  
Niliacas victum Pompeium extrusit adoras.  
Hunc ibi quaerentem auxilium transfodit Achillas,  
Et caput occisi (nam Caesaris inde favorem  
Impius ambivit) praesentat Caesari, at ille  
Dedignans tam vile nefas, utcunque probare,  
Protinus è m●dio tolli mandavit Achillam.  
Mitto Apophroditum, qui fustulit ense Neronem  
Humani generis monstrum licèt, atque Tyrannum,  
Et condemnatum furcis de more vetusto.  
Idque licèt precibus faceret, jussuque Neronis,  
Cum tamen id fecisse palàm se jactitat, illum  
Quùm primùm id sciret, mulctavit morte Senatus.  
Haec antiqua fuit virtus & gloria Romae.  
quam vos dissimiles? hoc si fecere prophani  
Quid vos Christicolae? sique ipsis hostibus illi,  
Quid vos Principibus vestris debetis? at olim  
Aurea praecessit, nunc 
(*) 
Petrarch. lib. 9 rerum sonilium patheticè exprobrat sordidissimos mores Ecclesiasticorum sui temporis.  
Tota ferè hominum virtus umbra est; verba, Ceremoniae, modus vestium, pedum morus, gestus corporis, oculorum flexus, ●rons, coma, supercilium, singula haecleniuntur, interna animi forma negligitur.   aenea deficit aetas:  
jam nihil in Templo nisi Simonia vagatur;  
Nil nisi frigescens nimiùm, nimiumque calescens  
Schisma, fidem satis est praetendere, vita  
Qualiscunque tibi fuerit, si pergis ad Aulam,  
Regnat ibi ambitio, gula, livor, factio, luxus,  
Gratia adulandi, quin mendicatio & illic  
In pretio est, nempe is cui mendicare molestum est,  
Aulicus esse nequit, vel non sibi commodus, ipsa  
Nobilitas quaestum nimiùm venatur, honorem  
Negligit; at nequeunt uno consistere vilis  
Quaestus, honórque loco; numquid sine crimine credis  
judiciale forum reliquis fore sanctius? ab non!  
justitiae sedes facta est venalis; an ergo  
justitiam incolumem quisquam fore speret? in ovo  
Quod puteat, magis in pulo putrescit, ab ipso  
Fonte sluunt rixae, lis & violentia, quisque ut  
Ditior est, litem sic confidentiùs urget.  
Nunc injecta mora est, ut litis pondere fessi  
Discedunt inopes, nunc festinatio parte.  
Altera inaudita damno est; ita causa potentum  
Praevalet aere dato, languescit causa minorum.  
Hinc tandem ad ●ives oculi vertantur, & urbes,  
Hic Nihil est nisi fraus, perjuria, faenora, scorta;  
Insidiae, ebrietas, luxus, petulantia, apud guos  
Fraudare est sapere, & sapere est insania, vile  
Id genus est hominum cum nil sapiat nisi quaestum:  
In summa est totus scelerum nisi sarcina mundus.  
Hic spoliant hosts, jugulant hic nocte latrones;  
Hic Athens sacrum trahit in ludibria verbum,  
Hic pater insidias soboli, sobolesque parenti  
Tendit, ad interitum mundus declinat, ut hic est  
Cernere, & à pravis ad turpius omnia vergunt.  
Ergo quid hic rebus, sic existentibus ultra  
Commoror: ad Stygias multo mihi tutius aedes  
Vivitur. Ergo vale, mihi jam discedere fas sit.  
Hanc mihi Nympha peto veniam, tibi dóque vicissim.  
Dixit; & umbrosum rursus descendit ad Orcum.  Which in English is as followeth. What, what is Rome become a Sanctuary for murderers, a school to teach how to kill Kings and Princes; to 
(83) Ihesuitae tenent Romanum Pontificem, si necessitas exigat, subdi●os Catholicos solvere a juramento fidelitatis, si princeps tyrannicè illos tractet; tenent ultrà quòd excommunicato principe, subditi non tenentur juramento fidelitatis, nam excommunicatus non potest jurisdictionis actum exercere; tenent etiam quod quodcúnque sub sigillo confessionis manifestum fit iis, nullo modò debent revelare. Name (ut ait Bellar●●) cur Henricus Garneitus vir doctrina omnis generis, et vitae sanctirate incomparabilis, ultimo supplicio affectus est? nisi quia revelare noluit, quod saluâ conscientiâ revelare non potuit; tenent etiam quod Papa potest mutare regna, & afferre, & confer, tanquam summus Princops spiritualis.  seduce the people from their allegiance to their Sovereigns? to betray their Countries, to delude the world with equivocations and mental reservations? O Rome, Rome, how much art thou departed from thy first station? thou wast sometimes a guide & light unto other Nations, of justice, piety and Religion; but now thou art become a sink of uncleanness, and with thy filthiness dost annoy and infect the whole world. Thy ambition, thy ambition is the cause of all, being blinded and bewitched with a greedy desire of filthy lucre: thou respectest neither Law nor honesty, nor the good of thy Country. Do the Jesuits thus persuade thee, do they thus instruct thee? I fear they do, for that now adays he scarce deserves the name of a Roman, that dare not undertake to betray his Country; alas, alas! all things are out of order, wickedness sits where honesty was used to do, and what thy forefathers wrought by entreaties and gentle persuasions, now adays is wrought with fire and faggot. Religion which bindeth the Conscience, is made a mere scarecrow and instrument of delusion, & the handmaid of Tyranny. Let him in the name of God that desires to gain sheep unto his flock, use his best means to do it: but let him do it as he should do it, with persuasions and entreaties, not with force and violence. O Rome, Rome, how art thou fallen, I say, from thy first station! thy Senators in former times caused that Runagate that offered himself to kill their enemy Pyrrhus, to be bound hand and foot, and to be turned out of the City. When Caesar overcame Pompey in the Pharsalian fields, and Pompey betook himself for refuge unto the Coasts of Nilus, where Achillas in stead of protecting him, slew him, and presented his head unto Caesar, thinking thereby to win Caesar's love and favour. But Caesar disdaining so base and ignoble an act, would not endure to look upon him, or his present. When Apophroditus had killed Nero, though he were the monster of men, a tyrant, and stood condemned according to the Laws and Customs of the Romans, and though he slew him at the earnest request and solicitation of Nero himself, yet as soon as ever the Senate heard he made his vaunts in public of what he had done, they caused him to be put to death. Such, such was the goodness, virtue, and prowess of the Romans in times past. But how unlike are you unto them: if your forefathers that were Heathens, were so tender of the lives of their enemies; how much more tender aught you to be that fight under the banner of Christ, of the lives of your Kings and Princes; it was a merry and golden world in those days; but alas the times are now altered; now Simony bears the bell in the Church; now either frozen ignorance, or ignorant fiery zeal sets the Church at variance in itself. It is sufficient now if a man have a form of godliness, and make a good show of Religion, let him live never so viciously, it is no matter; now in Court ambition, luxury, envy, faction, flattery, lying are the only things in request, and he that cannot lie or dissemble must forsake that course of life, or not thrive by it. The Nobility themselves hunt after profit, and neglect their honour; for these two, filthy lucre and true honour, are incompatible, and cannot inhabit in one and the self same place together; yea the very Courts of justice, which should be kept more pure and clean than other places, are not without spots and blemishes, and the places of judicature bought and sold, and how then can a man expect justice to be duly administered; if the egg be rotten, the chicken will stink and putrify a great deal more without doubt. Hence it is that suits, debates, and contentions continually arise. Hence it is that the rich man goes to Law with greediness, whilst the poor man faints under the burden; the cause of the one being ended with all expedition, and the cause of the other hanging in suspense: so that the rich man ever prevails with his money, and the poor man ever goes to the ground. If a man cast his eyes upon the Citizens & Cities, there he shall find nothing but fraud, perjury, usury, whoredom, treachery, drunkenness, luxury, wantonness. Amongst whom to deceive is accounted the chiefest wisdom, and to be wise the greatest folly. An ill conditioned people, that relish nothing well but filthy lucre. To conclude, the whole world is nothing else but a mere mass of wickedness: here enemies spoil, there thiefs kill: here the Atheist makes a mere mockery of the sacred Word: here the Father sets snares to entrap the son, there the son to entrap the Father. So that here we may see the world grows to an end, and every thing worse and worse. Wherefore things standing as they do, what should I stay here any longer; more content I find in my Stygian houses, wherefore I take my leave, and bid you farewell, and so the Ghost departed. So much hath Rosse of the abuses of the Court of Rome at this day. 
Of the abuses at Rome, see more in Bocchas, in the first day of his Decameron and second Novel.   Rustic: 
You have said enough of Rome to make a man loath and detest her, if it be true which you have said.  jurisp: 
Of the truth thereof I make no doubt, for though I saw it not with mine eyes, yet I speak from the months of such as were eye-witnesses, & were men of credit and reputation.  Rustic: 
I pray you yet satisfy me this one doubt, whether in the time of Gregory the great, Indulgences, or as Peter de Valentia terms them, godly deceits, were bought and sold as they have been since?  jurisp: 
No certainly, in his time there was no such thing used, nor for many years after, until the time of 
(r) Plat. in Bonif. 9  Boniface the ninth, which was eight hundred & odd years after; but then Ita passim vendebantur ut jam vilescere clavium & litterarum Apostolicarum authoritas, they flew out so fast, and at such rates, that the authority of Letters Apostolical, began to grow into Contempt.  Rustic: 
How came it to pass, that he did not grant them as freely in his jubilee as his predecessors had done?  jurisp: 
The pomp and retinue of the Popes was grown so 
(s) 
Tanta est hodiè ambitio & superbia Pontificis, ut in processione Caesaris & Pontificis per urbem Caesar tenet flaphā Pontificis quoad Pontifex equum ascenderat, & deinde accepto equi fraeno, per aliquos passus ducit equum Pontificis. Vid. lib 1. sacrar. ceremoniarum Roman: Eccles. Cap. 4. Sect. 5.  Chawcer.  great, and they so swollen with pride and aspiring thoughts, that the ordinary revenue could not support it, wherefore needful it was that they should think of some new projects and inventions. It was not in the days of Boniface the ninth, as it was in the days of Peter, or when Gregory the first lived. It was now an ignominy to say, Gold and silver have I none, and to ride upon an Ass. 
To ride upon a Courser as it were a 
(84) Quomodo Pa●a equitat in Pontificalib●●; vide sectione 12a. lib. sacrar. Ceremoniarum Roman: Eccles. C. 1.  King,  
With Saddle of Gold glittering;  
With curious harness quaintly crallet;  
Stirrups gay of gold masling.  As Chawcer observes, was the pride and ambition of the Popes. For maintenance whereof, all things became vendible, Parsonages, Prebendaries, and Cardinalships, and what not. 
They maken Parsons for the penny,  
And Cannons and her Cardinals.  Plutarch speaking of 
(t) Plut. in Marco Cat●●.  Marcus Cato saith, that not only Cato himself, but his Officers were free from bribery and corruption. And Chawcer speaking of the Popes, saith, that not only the Bishops themselves, but their officers do pill and pole the people, and the Church of God. 
The Bishop's Officers gone full gay,  
The poor to pill, is all their prey.  Which gave him occasion confidently to affirm, that there was more goodness in Nero and Maximian, two of those ten bloody persecutors that occasioned the spilling of so much Christian blood, in the time of the primitive Church, 
Then is now in one of them,  
When he hath on his furred hood.   Rustic: 
Sir, you have given me good satisfaction concerning the alteration of the jubilee, and the changing of the times for the solemnisation thereof. I pray you show me now what are the Laws which have been derived out of this fourth Law of the first Table, for the due celebration of those days and times, and what care and provision hath been taken for the due observation of those Laws, especially for the Laws made for the keeping of the Lords day.  jurisp: 
You shall understand, that the Laws hence derived, are comprehended under those titles de ferijs et Ceremonijs, de festis locisque deo dicatis, de sacrilegijs, de ministris Ecclesiae, Episcopis & Clericis.  Rustic: 
What care hath been taken for the observation of those Laws?  jurisp: 
Mary this Care; that no servile work was ever to be done and performed upon this day, because it was a day which God had set apart for himself; and therefore in the time of the primitive Church they did disburden themselves of worldly cares, which did glue and fasten them to the earth; and took into their considerations, those sweet and holy meditations of the birth of our blessed Lord and Saviour, of his passion and resurrection. Again, this Care hath been taken, that upon this day divine service is to be celebrated, whither 
(u) Vide in reformatione legum Ecclesiasticarum ab H. ●. & Ed. 6. provecta; cap. 2●. de divinis officijs.  every one is to come, unless he have some lawful excuse: and for default to be punished by the head of the Church, or his Substitute, by infllicting on them a certain mulct, as he or they in their discretions shall think fit. Again, upon this day the Supper of the Lord is to be administered, and no man to dare to come unto it 
(w) Ad sacrosanctam Domini mensam nemo debet assumi, cujus fides omnibus partibus perfecta non sit.  unpreparedly; and therefore this care hath been taken, that every one that is to be a Communicant, is to resort the day before unto him, unto whom the Care of Souls is Committed, to the intent that he may try and examine him, and if he find him either ignorant, or contumacious, or wavering, to instruct, to correct, and to confirm them. Likewise this care hath been taken, that this great Supper of the Lord is not to be administered, but where there is a 
(x) Si mensae Domini legitimus Convivarumnumerus defuerit, nullam potius quam solitariam esse volumus; sed Minister ingratam et impiam populi negligentiam a criter objurgabit, quòd ab usu celeberrimi pretio sissimíque sacramenti se removeant ibid. C. 8.  Competent number of Communicants. For this great feast hath a kind of resemblance to our usual feasts, where the worth and multitude of the guests, are the glory & honour of the feasts. So careful hath the Church been in the due observation of this holy day. In pursuit whereof, the Kings and Queens of England have been no less careful of it. King Edward the sixth by an Act of Parliament made in the fifth and sixth year of his reign, and Queen Elizabeth by an Act of Parliament made in the first year of her reign, did in a manner confirm what the Church had before agreed upon in their several Synods and Convocations, in the days of King Henry the eight and King Edward the sixth: and in those several Acts of Parliament, gave special Charge and Command to the Archbishops, Bishops, and other Ordinaries to see the Laws made touching the same, to be duly put in execution, as they would answer before God for such evils, wherewith Almighty God may justly punish his people for neglecting such good & wholesome Laws; giving authority likewise to the justices of peace at the quarter Sessions to inquire of the same, and to punish the delinquents, by such ways & means as in the said Acts are limited and appointed. So careful were those Princes to make Laws for the due observation of this day. And in this they did but imitate their forefathers: for I find in the 
(y) Vide Lambert de priscis Anglorum legibus, inter leges Inae.  Saxon Laws amongst the Laws of Ina before the Conquest, that if a servant had done any work by his Master's command, he was presently to be made free, and the Master was to pay 30. s. If he did it without warrant from his Master, he was to be whipped. If he were a freeman that had done it, he was to be a bondman, and to pay 60. s. If he were a Minister, and did serve at the Altar, the punishment was double as much as was to be inflicted upon other transgressors. In the days of King 
(z) Vide Lambert inter loges Edw:  Edward before the Conquest, there was another Law made to prohibit Marchandizing and Trading upon that day. By which if a Dane had bought or sold any thing upon that day he was to pay so much; if an Englishman a great deal more. The Laws likewise now in force, are very tender of the observation of this day, and will not allow of any 
(a) judices seculares non possunt jurisdictionem suam, neque placita aut judicia quaecúnque exercere diebus ab Ecclesia indictis, & in quibus populus feriari et cessare solet ab omni opere, sub paena nullitatis corum omnium actuum qui his diebus facti sunt.  judicial act to be done upon the same; so that if a fine be levied, and Proclamation made upon this 
(b) Diet Dominicus non est juridicus 2. Eliz. Dyer, Fish and Brockets Case.  day, the Proclamation is void for that cause, and why, because it is a day exempt; and instituted for another purpose, and not to be numbered among the Lawdayes. Such care and provision hath been taken for the due observation and solemnisation of this day.  Rustic: 
Sir, I do not wonder that our forefathers were so careful in the making of Laws for the due celebration of the Lords day: for that I find diverse of the Heathens, in the celebration of their days set apart for the performance of their superstitious Rites and Ceremonies, to have come very little short of them. For did not the old Grecians, before they received the faith of Christ, or were honoured with the title of that Church of which the 
(c) Erasmus Chrysostomum concionatorem mellitissimus Christique praeconem indefatigabilem appellat, cui jure optimo (ut ait ille) ob sapientissimam eloquentiam, & eloquentissimam sapientiam oris aurei cognomen tribuitur.  golden Father Saint Chrysostome, Saint Origen, Gregory Nazianzen, Theophylact, Athanasius were principal members, being the Greek and Eastern Church, observe for their Sabbath the first day of the month, and called it Neomaenia or Novilunium? and did not the old Romans before they knew Christ, or were honoured with the title of that Church of which Saint Austin, Saint Ambrose, Saint Hierome, Saint Bernard, Saint Cyprian, and Tertullian were pillars, being the Latin and Western Church, strictly observe for their Sabbath the 
(d) Nonae dicuntur in Martio, Mai●, junio & Octob. sex illi dies qui primum sequuntur; in reliquis verò mensibus quatuor tantùm illi dies primum sequentes.  Nones and Ides? And did not the Macedonians strictly observe the day on which Alexander was borne, on which Philip got two victories; the one by his Mares at the games of Olympus; the other by his men of Arms in Thracia? And did not the Persians observe strictly the day on which their rebellious Magis were subdued? And did not the most barbarous Nations of the Heathens, set apart some time for the adoration of their foolish and fantastical Idols, and strictly observe the same?  jurisp: 
It is most true. And certainly those Heathens that were a Law unto themselves, knowing not the Law, shall one day give in evidence against the professors of the Law and Gospel, for the breach of those Laws, which have been made for the due observation of their Sabbath.  Rustic: 
I am well satisfied touching the Laws of the first Table; I pray you go on unto the second Table.  jurisp. 
As out of the Laws of the first Table, you have seen what Laws have been made concerning divine duties. So out of the Laws of the second Table, you shall now see what Laws have been made concerning 
(e) 
Distributiva justitia est personarum & officiorum ordinatio in omni vita publica & privata.  Hemming. 
Vt aedificaturus domum non lignum quodlibet quod casu oflertur, substernit, sed quod est necessarium: ita in repub: non cuivis munus magistratus imponitur, sed idon●o, & ubiliaec justitia non servatur, actum est de salute reipub.  Hemming.  Distributive and Commutative justice: and first I will show you the heads of the laws which have been made out of the first Law of the second Table; then what persons are comprehended within those Laws; then what duties are enjoined by those Laws; then what punishments some have undergone for transgressing of those Laws; then how careful many of the Heathens have been in informing their Children in those duties; and lastly, of what antiquity these Laws are. You shall understand, that the Laws hence derived, are comprehended under these heads; de jure personarum de statu hominum, de officijs magistrat●um, de officio praesulis & proconsulis, de liberis agnoscendis, de adoptionibus, de tutela etc. and the persons which are comprehended within them, are as well superior as inferior persons, as well Masters as servants, Tutors as Pupils, Fathers as Children; for the word Father is taken in a divers sense: there is as well a politic as a natural father; Kings and Princes, subordinate Magistrates and Governors, Masters of families, Tutors & guardians, and generally all other as have any power over inferior and subordinate persons, are said to be Fathers as well as those our natural parents that beget, breed, and clothe us: and that all Laws which do bind Subjects in loyal obedience to their Sovereigns, servants to their Masters, Pupils to their Tutors, are hence propagated and derived, as well as those Laws which do bind Children to their Parents. And as concerning the duties which are here enjoined by these Laws, they are these specially. First, they do enjoin 
(f) See the duty of Princes, servants, and followers, well set forth by Philip Commin: in his third book and twelfth Chapter. 
Principibus placuisse viris non ultima laus est. Horat.  
Potentes oportet adora●e qui paradisum vult intrare; ut est in proverbio.  
Omnium somnos regis vigilantia defendit: omnium otium illius labour; omnium vacationem illius industria.  Seneca de Clementia.  inferiors to give all honour and reverence unto superiors, especially unto those that sit in the Capitol, & undergo the * storms and tempests in the Ocean, whilst they sit and sleep securely in the harbour: they enjoin superiors likewise to have a vigilant care and respect of those over whom they have authority; not to place age where youth should sit, nor yet youth where age should sit; 
(45) Officia homin b●s notae prudentiae, probitatis & earum rerum quas tractaturi sunt in primis peritis, & ab omni factione partiúmque studio alienis; sed ante omnia, adulatione vacius, reterrimmâ illâ regum et rerúpub: peste, sunt committenda: ut inquit Sereniss: nuper Rex in lib. 2. ad Henr: nuper Principem.  Mars where Mercury should sit, nor yet Mercury where Mars should sit, for that were to put the Giant's habit upon the little Pigmy, and the Pigmees habit upon the great Garagantua: they enjoin Masters to have a due respect of them over whom they have power and command, not to carry themselves so high, as to bring themselves into contempt, nor yet so 
(g) 
Quatuor numerantur bonae matres, quae malos par●uriunt filios: familiaritas contemptum: prosperitas superbiam, veritas odium; securitas periculum.  Petrarch.  low as to bring themselves into neglect; not ever to be frowning, as if there were no time to reward, nor yet ever to be fleering, as if there were no time to punish: but to know that wages is as due to the servant, as a whip to the Ass: they enjoin servants to give all due respect unto their Masters, yet not to be so 
(h) In famulis laudatur industria, vituperatur praecipitantia.  obsequious as to obey them in all their commands, but when they command those things which are honest, and tend to their credit and reputation, to show their obedience by a ready 
(i) 
Vt semel est dictum, semel est res ipsa peracta.  
Quod jubeat citis quadrigis citiùs properet exequi.  Plautus. 
Otho's soldiers are condemned in Tacitus, qui jussa ducum interpretari, quam exequi malebant.  
Tacit. lib. 2. cap. 10 Hist.  
Servo utilius est parere dicto quam afferre consilium.  Curtius.  forwardness, and forward willingness. When they command those things which are neither fit to be commanded nor obeyed, to express themselves by a silent backwardness; not to be a 
(k) Ne principem societate scelerum cum Tigeslino obstringere debemus. Taecit. lib. 14. cap. 15. Annal.  pander to the greatest for favour or commodity; yet not to be faint-hearted with the 
(l) Plutarch in Phocione.  Coward in Plutarch, when their Master's honour is injuriously defamed, or their Mistress chastity called in question, but with the 
(*) Tacit. lib 14. cap 16. Annal.  poor servant in Tacitus, to stand out in their defence even against Tigellinus, who did not forbear to tell him, questioning Octavia's her Mistress Chastity, that Octavia's secret parts were chaster than his mouth: at no time to make use of their favours to 
(m) 
Glorior hoc vnto quòd nunquam vidimus ullum.  
Nec potuisse magis, nec nocuisse minùs,  
Was the saying of K. Henry the 8. of Charles Brandon.  
It is a rare commendation which Sir Thomas More gave of jane Shore, that she never made use of the King's favours to wrong any one, but to relieve many a one.  
Sir Th: More in Rich. 3. p 57   wrong or oppress any; yet at no time to neglect it to do right unto any; ever to behave themselves like good and faithful servants, bearing in mind always, that he never deserved the name of a 
(n) 
Non convenit talem aliis praefici in magisterium, qui nondum se novit esse discipulum.  
Vt magister dignu● sis, obsequentem humilémque●e praebueris oporter, alioqum aberrâsti à via quae ad magisterium ducit.  Petrarch.  Captain, that was never trained up as a Soldier; and that he can never command well, that never knew how to obey well: they enjoin husbands to give all due respect unto their wives, as to the members of their own bodies, not so to undervalue them, as to make them their slaves and vassals, nor yet so to over-value them, as to suffer them to be their Lords and Masters, but so to carry themselves towards them, as to go hand in hand with them, as being members of one body: they enjoin wives likewise to give all honour and reverence to their husbands, as unto their superiors, to frame and fashion their wills & affections unto theirs in all honest and necessary things; not then to be frowning when they are disposed in a friendly and hospitable manner to be free and merry; nor then to be laughing and dallying, when upon just ground they are full of heaviness and sorrow, but so to behave themselves, that there may be but one mind in two bodies: to have ever in their hearts the true affection of the good wives of Lacedaemonia, who to ransom their husbands, became hostages themselves, and to set them at liberty became 
(o) Valerius Maximus lib 4. cap. 6.  bound themselves: and to endeavour by all means possible, to withdraw their affections, from that which all women naturally affect 
(p) See the wife of Baths tale in Chawcer.  Sovereignty; and to know that the French Proverb is most true: 
Le maison est malheurense & meschante  
On le paul pluis baute que le coq Chante.  The house is never in worse plight than when Pertlot there, sings a higher note than Chaunteclere: they enjoin Fathers to have a fatherly care of their children, not to be so unnatural as 
(q) Herod caused his two sons Alexander and Aristobulus, to be strangled. joseph. lib. 1. de bello judaico.  Herod was unto his, of whom Augustus was used to say, that it was better to be a sow in Herod's Country, than a son in Herod's Court: nor yet to be so fond of them as the 
(r) Plutarch in Themistocle▪  wife of Themistocles was of hers, of whom Themistocles was used to say, that his son was able to do more than any man in all Greece; for that the Athenians commanded the Grecians, he commanded the Athenians, his wife commanded him, and his son commanded her; but so to balance both his means and affections, that the one may be known to be a father, the other to be a son: they enjoin 
(s) 
Non arguendi mores patrum, sed ferendi sunt, & de parr vel gloriosè loquendum, vel tacendum; nullum in terris justius imperium quam patris, nulla honestior ●ervitus quam filij, nihil tam fuum cuique est quam filius patris, nihil cuique indignius eripiatur.  Petrarch.  Children to honour age, as they would have youth, when age shall have seized upon them, and have died their sable hairs into a silver tincture, to honour them. To tread in the footsteps of 
(t) Sustulit hic matrem: sustulit ille patrem; ut de Aen●a●e & Nerone Poeta.  Aenaeas, who for that he rescued the good old man Anchises his aged father from the fire, hath purchased to himself for ever the name of a good Son; to loath and detest the brutishness of Nero, who for that he slew his 
(86) 
Sanguinis humani bibitor Nero, cuius & ortus,  
Solis & occasus noscit Homicidia.  
Quis nescit tenerae se dissecuisse parentis viscera?   Mother to see the place where once he lay, is deservedly registered for an imp of Satan, an unnatural son and a bloody tyrant. To bear in mind the strength of nature in the son of Croesus, who being dumb from his birth, when he saw one ready to lay violent hands upon his Father, cried out with a loud distinct voice, Hold thy hand, it is the King my Father; and so the strength of natural affection untied the strings of his tongue, and made him speak that never spoke before. To abandon the wanton unchaste thoughts of 
(u) Sueton: in Augusto.  julia the daughter of Augustus, who by her lewd and dishonest course of life, so perplexed her aged Father, that as often as she came into his mind, he used to fetch a deep sigh and groan, and to break out into these speeches. 
Would God I never had wedded Bride:  
Or else without any Child had died.  To take into their Considerations the nature of the birds▪ called 
(w) 
Solinus in Collect. rerum memorabilium.  
Non inutile Consilium cujuscúnque fuit.  
Inprimis venerate Deum, venerare parents,  
Et quos ipsa loco tibi da● natura parentum.   Ciconiae, whose condition being old is to be take themselves to their nests, and as they fed their young ones, when they were not able to feed themselves, so do they again relieve and succour them. To bear always in their minds, what punishments have been inflicted upon disobedient Children even from the beginning. These and the like are the duties which these Laws enforce and command.  Rustic. 
But what is the penalty, if a man fail in performance of these duties in obedience to these Laws▪  jurisp: 
That is the next thing which I promised to show unto you, and for your satisfaction, I would have you look into the Histories of the Heathens, and see what befell unto 
(x) Plu●. in Pausan▪  Pausanias▪ his tender hearted mother that would have been the first that would have rewarded him, if he had done well, was the first that punished him, because he did ill. Pausanias' having conspired with the Persians against his Country, being discovered, betook himself to the Temple of Pall●s, thinking to have found safety and protection in the Sanctuary. But justice whose hands are long, and will not suffer such offences to escape unpunished, surprised him there, for the Ephori after some Consultation had did agree, that although they could not in justice take him out, yet they might in justice keep him in: and therefore decreed that the doors should be barrocaded, and that he should suffer for want of sustenance; of which his Mother being given to understand, she was the first that rolled the first stone unto the door. Look into Lugdune●sis, and there you shall see this Story in effect, though delivered in other terms. A tenderhearted Father, tendering more the welfare of his son than himself, voluntarily yielded up his whole estate unto him, desiring no more but a convenient lodging, with necessary food and raiment; the son for a time suffered his Father to want nothing that was necessary; but ere long it so fell out, that he married with a young Gentlewoman, who was so tendereyed and eared, that she could not endure the spitting and coughing of an aged man, and being often troubled with queames (a thing incident to new married wives) she ever imputed the cause thereof to the spitting and spawling of her aged father in law, and took that occasion to remove him from her Table, and to have him incorporated into the society of Dick and Will, and the rest of the ragged regiment, amongst whom it was designed that he should spend the remainder of his days, the old Gentleman having now no better clothes than such frippery as the Hangman's wandrope doth usually afford, nor better a lodging than the dogs did usually kennel in, no better companions than the brothershood of the blackguard and the ragged regiment, he began to grow lousy, whereof notice being given to my young Master, he called order 〈◊〉 to be bought for him to make him shi●s, but so course as they that be held them did rather think them enjoined him as alpenance for some offence com●●●d than for ordinary wearing shirts, the which coming to the view of his little grandchild (for by that time my young Master had a son of a prettiest 〈…〉 privily conveyed two of the else of Cloth away, and being demanded what he meant to do within, answered that he meant to keep it for his Father against he came to the years of his grandfather. So is the 〈◊〉 ingratitude and disobedience of Children generally required by their Children. The like Story hath Discipulus, 
Discipul. de temp●● Serm. xxiv. prope finem.  where he shows how God doth take the 〈◊〉 of a father into his hands, and miraculously punisheth a son for his disobedience, & it was as followeth.  
A tenderhearted Father having dispossessed himself of his estate, and made his son Master of it; the son in requital caused him with his Mother to be removed into a house to live by themselves, where wanting necessary food upon a Sunday to dinner, he with his wife invited themselves to his son's house, whither coming, and finding the doors fast shut, he knocked to come in, but the son being given to understand, that his Father and Mother were come to dine with him, he caused assaturam the meat to be taken off the Table, and instead of a dinner, stayed their stomaches with a pair of single pence, and so dismissed them; who no sooner were departed, but the meat was set on the Table again, and (as the Story saith) the first morsel that the son did eat, was turned into bufonem, qui sic ei adhaesit ut pedes superiores cum duabus maxillis una caro fierent, into an ugly Toad; whose forefeet were so fastened to his jaws, as if they had been incorporated into them whilst the body of the toad did hang out of his mouth; to the beholding of which fearful spectacle, a Priest being called, he openly declared, that it was the just judgement of God upon him for his disobedience and careless neglect of his Father, & forthwith caused him to besent to the Archbishop, before whom confessing his offence, he enjoined him to be carried throughout all the chief Cities and Villages of note in France, and the young men in every Village being called together to be made acquainted how miraculously GOD hath punished this son for his disobedience; to the end that beholding the punishment, they might be deterred from committing the like offence. Thus miraculously hath God in times past punished unnatural and disobedient Children. Look into the sacred Scriptures, and read over the stories of Cham, of Reuben, of Absalon, and of the sons of Heli, & in them you shall behold, set forth to the life, the punishments due to disobedient children: Whosoever curseth his Father or Mother, shall die the death, Levit. 20. Nay, whosoever obeyeth not his Father and Mother, him shall the people stone, Deut. 21.  Rustic: 
But do temporal Laws punish those delinquents with death?  jurisp: 
No, not immediately. Yet generally ruin and destruction is the end of them; for when they fail in performance of these duties, and forsake their father's God forsakes them, and leaves them over to their unruly lusts and affections, which lead them unto ruin and destruction. So that though these offences be not immediately punished with death, yet untimely deaths generally wait upon them.  Rustic: 
I do not wonder then the duties being so needful, and the punishments so great, that many of the Heathens were so careful in instructing of their Children in the knowledge of these duties.  jurisp: 
Nor 1 In my opinion they might have passed for good Christians as concerning the observation of those duties, had not their dij deaeque discovered them to be Heathens. What people in the world was ever more careful than the 
(y) Lycurgus' praecipiebat ut ne liberos suos ulli in ulla disciplina formandos committerent, antequam annos quatuordecim plenos exegissent, ut ex aetate de indole judicium fieri; et quò ipsi de sua sponte magis inclinarent explorati poterit.  Lacedæmonians in training up of youth? amongst whom there was a Custom that when their Children came to certain years, they were to be brought forth to a certain place, where instruments of all trades and occupations, and Books of all Arts and Sciences were to be set before them, to this end, to find out their natural dispositions and inclinations, and if they found them to be addicted to their 
(87) See more of this in that witty Treatise, entitled Examen de ingenios. 1. & 8. cap.  books, they made Scholars of them, if to mechanical instruments, they sent them to the Cities: if to the instruments of the Country, than they sent them thither; they knew well, that it is a hard thing to make a good 
(z) Non poteris rectum Cancris inducere cursum. Vide fabulam de Aethiope. 
Let take a Cal and foster hec with milk,  
And tender flesh, and make the couch of silk;  
And let her see a mouse go by the wall,  
Anon she weigh veth milk and flesh and couch and all  Chawcer.  Hawk of a Buzzard; and that a Cat will do her kind: and therefore according to the natural inclination of their Children, did they find out fit mysteries for them. Again, what people in the world were more witty to find out inventions to reclaim their Children addicted to any notorious crime and vice; amongst whom this was a Custom, that if their Children were addicted to drunkenness, to cause one of their 
(88) 
Rogatus Anacharsis quo pacto quis abstemius fieret; si turpes (inquit) ebriosorum mores ante oculos ponat. Diog. Laert. in Anachars: 
Generosus animus faciliùs ducitur quam trahitur,  
A Lion will be led more easily than drawn.   
It is observed of the Lion, that he will not couch for any Chastisement; but whip a young Lion before him, he presently humbleth himself.   slaves being drunk to be whipped naked in their presence, that they seeing the foulness of the offence, and the punishment due unto it, might be deterred from it; if they were addicted to idleness, than they caused the Laws of Bocchoris to be read unto them, who amongst his Laws made special provision, that all such as lived upon the spoil, & had no means or profession to live by, should give an account how they lived, and write down their names in a scroll, to the end, their 
(a) 
Diodorus Siculus lib. 1. rerum antiquarum.  
Similem legem promulgavit Charondas. Si quis novercam filijs proprijs superinduxisset, eum censuit à Concilio senatúque patriae penitù● submovendum: nunquam ab eo existimans patriae consilia recta & salubria sperari posse, qui liberis olim proprijs malè consuluisset.  
Diod. Sicul. lib 12. Biblioth. Vide fabulam de Canibus domesticis & venaticis; qua ostenditur juvenes qui nihil sciunt haud esse reprehendendos, quin eorum parentes qui sic educaverunt.   parents might be known, and so be debarred to undergo any public office in the Commonweal: for they held him unworthy to govern abroad, that could not govern at home, and that he would never have care of strangers, that was so careless of his children. If they saw them to neglect knowledge, than they caused the life of Philip of Macedon, or of Agamemnon to be read unto them, the one glorying that it was his son's happiness to be borne in Aristotle's time, the other wishing for the Trojans sake, that he had but ten more in his Kingdom, such as 
(89) 
Pluris facienda est parva Veterano●ū manus, quam indoctorum multitudo.  Veget. 
Old Soldiers are the beauty of a State.  
Old Doctors can deep matters well debate:  
Where grave men rule, the Country still is glad,  
And where they lack, the fortune is but sad.  
As all things do to skill and knowledge yield;  
Old wood inflamed doth yield the bravest fire,  
So old men bear the honour of the field.  
When younger doth in smoke his virtue spend.   Nestor was, not doubting then but easily to subdue them. If they were addicted to effeminate ribaldry, or unseemly dalliance, than they caused the life of Caeto the Censor to be read unto them, where they might behold how he removed Manlius for kissing his wife in the presence of his daughter; or the story of Hieron, how he punished Epicharmus for reading some 
(*) 
Aristotle forbiddeth not only wanton talk, but lascivious Pictures.  Aristot. lib. 7. polit.  light verses before some young people: if they saw them to neglect their Tutors, and Governors, than they sent them to School to 
(b) What love Xantippus his dog bore unto him, see Plutarch in Themistocle.  Xantippus his dog, or Alexander's 
(c) 
What love Alexand: Buceph: bore to him, vide antea. fol. 48.  
Frequenter Christus & Apostolus mittunt nos ad bruta animalia, ut distamus e● iis quid agendum, & quid sirgiendum: & ideò apud jobum dicitur, interroga quaeso pecus & docebit te, et avem caeli & annuneiabit tibi.   Bucephalus, that were most tender and respective of their Masters. So that I say, had not their dij deaeque discovered them to be Heathens, they might well have passed for good Christians, as concerning the training up of their Children in the duties enjoined by these Laws.  Rustic▪ 
Sir, hitherto you have given me good satisfaction, I pray you let me crave an answer unto one question, and so I will forbear to trouble you any further at this time touching these Laws of sovereignty and subjection; whether the Laws derived out of those sacred Laws, which do enjoin the duties before mentioned, had their original from ancient or from modern times, or no?  jurisp: 
Certainly, they had their original from the beginning of times, long before the Laws of Moses were written, even from the Law of nature; for no sooner had God reared up the great fabric of the world, but in the chiefest place thereof he placed the Sun, and gave it a dominion over the rest of the Planets; no sooner had he created the sublunary world, but he gave dominion to the Lion over the beasts of the field, to the Eagle over the fowls of the air, to the Whale over the fishes of the Sea, to the Cedar over the Trees of the Forest: yea, no sooner did Adam begin to increase and multiply upon the face of the earth, but he gave to every father of a family power and authority over his family, yea no sooner did the waters in the days of Noah betake themselves to their wont Channels, and ●he Children of Noah to spread themselves upon the ●ace of the earth, but he gave power and authority to ●he sons of juphet and Sem, to govern and rule over the posterity of Cham, a (ᵈ) servant of servants was he unto his brethren. So that you see that from the beginning, long before the days of Moses, there was sovereignty and subjection, not only among the reasonable, but even among the inanimate sensitive and vegetative Creatures.  Rustic: 
You have given me good satisfaction, I pray you go on, and show me what Laws are derived out of the second Law of the second Table.  jurisp: 
I will therein satisfy you; but first I will show whence this word murder is derived, and what it is; then how the Civil and Common Law do differ in setting froth the diverse kinds of Homicide; then the Laws that punish those offences, and lastly, the punishments that those Laws have provided. You shall understand, that some will have the word Murder, to be derived from the Latins of Mors dira, dira being an Epithet which they did commonly use when they would set forth any thing to have happened in any extreme manner, being borrowed from Dirae the furies or implacable spirits of hell, as dirae depraecationes, detestatio dira, naufragia dira, mors dira, aconita dira, lues or fames dira; others will have it to proceed from the Saxon word Mordrens, which is a wilful kill of a man upon malice afore thought: others from the French word Meurtre, which is Homicide or killing. Homicide being then committed cum homo occiditur: others wayving the Etimologies, as Bracton, 
Bracton lib. 3.  who lived in the days of King Henry the third, and Britton, 
Britton Cap. 6.  who lived in the days of King Edward the first, will have murder to be that kind of Homicide, Quod nullo sciente, nullo presence, nullo vidente, nullo audiente, clàm perpetratur: that was done so secretly that no man was present at the doing of it, no man knew of it, no man saw it, no man heard of it; so that it should seem by their descriptions, that no Homicide was sald to be a murderer, unless he had done it closely and secretly, either by poisoning or some magical Enchantments in invocating of some damned spirits, or by some other secret means, of which no public testimony could be given. But in after times it was manifestly expressed, that not only they whom Bracton and Britton make mention of, but all other Homicides, who upon malice forethought, do bereave any of the King's Subjects, whether natives or aliens, under the King's protection, of their lives, are said to be murderers. Murder being a wilful kill of a man in cold blood, upon malice forethought. In the setting forth of the diverse kinds of Homicides, the Civilians do differ from the professors of the Common Law; for the Civilians do reduce all manner of Homicides to one of these three, either to Homicide done 
(f) Fulbecks' Parall:  ex casu, ex necessario, or ex destinato: In the first they do include all such Homicides as are committed accidentally, as if it happen by the throwing of a stone, by the shooting of an Arrow, or by the running of an Horse, or by such like casual means, that one man against his will takes away the life of another: In the second, they do include all such Homicides as happen to be committed in the defence of a man's own person, or his possessions; as if a Thief happen to assault him upon the King's high way, or to break into his house to rob it; or if upon any other occasion, a man is injuriously assaulted, and in defence of his person, or possessions, death ensue: In the third, they do include all such Homicides as are committed out of rancour or an inveterate malice, when one man out of a deadly hatred sets upon another, and pursues him to death. So do the Civilians distinguish the diverse kinds of Homicides; the professors of the Municipal Laws of this Nation do otherwise distinguish them, that is, by murder manslaughter without malice, felo de se, or killing of one's self, manslaughter in his own defence, and manslaughter ex casu & accidenti: So that whereas the Civilians do place felo de se in an equal degree with murder, the Common Laws do distinguish them, because as it is not an offence of so high a nature as murder is, unless it be committed by a Malefactor upon himself, to prevent his trial by the Law, seeing that it extends no further than to the person of himself, and is committed oftentimes ex infortunio, either by reason of the extremity of some disease and sickness, or by reason of some agony and perplexity of mind, yet on the other side, it is not so much favoured in the Law as an act done ex casu & accidenti; and therefore aptly and upon good ground have the Common Laws distinguished this kind of manslaughter from the other three, ex destinato, ex casu, & necessario. Now although the Laws do vary as concerning the diverse kinds of Homicide, yet do they agree in setting forth the nature of those Homicides, for both Laws do agree that to be murder which is committed out of an inveterate malice for some supposed offence to be given before; such as was in the beginning of the world, the murder of Cain upon the beloved of God his brother Abel. Homicide ex necessario they do likewise agree to be then committed, when as the offender having used all means he can to prevent an untimely death, is of necessity at last compelled to requite 
(g) Hester 7. v. 10.  Haman with the reward which he provided for Mordochaeus. Homicide likewise ex casu, they do likewise agree to be then committed, when as a man having no evil in his thoughts, doth yet notwithstanding against his will take away the life of another, as it often happeneth in the cases before mentioned, in the shooting of Arrows, the running of Horses, and the like, so far do both Laws agree: the disagreement than consisteth in this, the Civil Laws do include all Homicides within these, ex casu, ex necessario, & ex destinato, the Common Laws do not.  Rustic: 
Sir, you have sufficiently showed wherein the Laws do agree, and disagree, concerning Homicides: I pray you in the next place, what are the Laws that punish these Homicides?  jurisp: 
The Laws which punish these Homicides, are comprehended under these titles, de Homicidijs, de Parricidijs, de Sicarijs, de Talione, and the like, which have been aptly termed by the Ancients either Laws of 
(*) Plat. in Gorg.  Commonition or Laws of Animadversion.  Rustic: 
What are the Laws of Commonition, as you call them, I pray you?  jurisp: 
They are such as are used to prevent and extirpate the growing evils, and to take away the causes and occasions of those many quarrels, Combats, manslaughters, and murders, which are so often committed in the Commonwealth: which have their original most commonly from offensive provoking words, afterwards break forth into blows, until at last they come to mortal strokes, wherefore the 
(h) 
Per statuta urbis Romae si quis alicui verba iniuriosa animo honorem sugillandi dixerit, aut protulerit, paenam decem ducatorum auri incurrat; vel arbitrio senatoris corporali paenâ plectatur; personarum & verborum qualitate perpensâ.  Vid. stat. urbis Romae de verbis iniuriosis, cap. 71.  Laws have been ever careful to provide to prevent a mischief whilst it is in growing, to nip the fruit whilst it is in the bud, to punish words in a sharp and severe manner, blows in a more severe manner, and death that ensueth with the greatest severity that may be. And for that purpose the Laws have provided several actions according to the nature of the several wrongs done and committed: actions of the Case to stop the mouths of brawling and backbiting persons, and actions of Trespass and Mayhem, to bind to the peace and good behaviour, quarrelling offensive persons, which several actions may well be said to be Laws of 
(i) 
Commonitio fit, cum ei qui peccavit levi coertione mulcta dicta est, ut ad benè vivendum emendatior sit.  Plato in Gorgia & Alexand: ab Alexand. lib. 3. cap. 5.  Commonition, or warning pieces unto them, to advertise them to take heed how they run into further danger.  Rustic: 
And what are the Laws of Animadversion, as you term them?  jurisp: 
They are those 
(k) Animadversio, non ipsius qui paena afficitur, sed reliquorum qui supersunt gratiâ adhibetur, ut metu paenae reliqui eadem noxâ deterreantur.  Laws which punish delinquents, when an offence is committed, that by their example others may be warned and admonished.  Rustic: 
And how are they punished?  jurisp: 
Either by Inditements at the suit of the King, because that he hath lost a subject; or by appeal at the suit of the party, because that he hath lost a Father, a brother, or a kinsman.  Rustic: 
I pray you give me leave to expostulate a little with you concerning the Laws of Commonition. Will you have a man to appeal to the Law for every idle word that falleth?  jurisp: 
Old Geoffrey Chawcer will tell you 
(l) 
Had I venged all my harm, My coat had never kept me half so warm.  Chawcer.  no; nor yet to quarrel upon every idle occasion, when as he may resort to the Law and have 
(m) See the Statute of the 13. year of Rich: the 2. cap. 2. by which, power is given to the Lord Martial and Constable of England to punish words.  redress.  Rustic: 
Flesh and blood cannot endure to hear himself to be called a 
(*) 
To be scandalised by the name of a Traitor, a murderer, a departer from his banner, a ravisher, a false informer of his Sovereign, are scandals of the highest nature; for whosoever is a Traitor, by the Laws of Arms is to have his Coat-armour razed, his Shield reversed, his Spear trunked, his Spurs hewn from his heels, his horse docked, hi● sword broken upon his helmet, his Crest divided, his statues pulled down, his blood corrupted, his possessions taken from him, and his body tortured quia memoriae eorum destrui debent.  
A deflowrer of Virgins by the Laws of Arms, is to have his Eschutchion reversed.  
A teller of false tales to his Sovereign, is branded by the Laws of Arms with a Diminution in his Coat; and so is a departer from his Captain's Banner.   Traitor, a murderer of his father, a departer from his Captain's banner, a deflowrer of Virgins, a false informer, and teller of tales to his Sovereign, neither to have the honour which he hath purchased with the hazard of his life, to be attributed to another, as when that he hath been the first that hath issued out of a besieged City, & given the onset to the enemy, and made him recoil; and the last that hath returned, or when that he hath been the first that hath scaled the walls of a City, and set up his Ensign in honour of it, and another hath usurped and set up his; or when he hath taken an enemy prisoner, and brought home his Arms with him, & another hath injuriously challenged it; or when he hath been the man that hath guarded such a Fort, kept such a bridge or passage, maugre all the fierce and furious assaults of his Antagonists; or when on the other side, he hath been the man that with the peril of his life, and the lives of such as he hath commanded, hath driven the enemy from such a Hold, or made his way with his sword over such a passage, and another hath challenged it: these things, I say, being against the Laws of Arms, flesh and blood cannot endure, but it will discover itself in passion.  jurisp: 
It is true, if a man had no m●●re than flesh and blood in him, than Bulls & Bears, than Dogs & Cocks, he could hardly contain himself: the little Worm will turn if he be trod upon; the 
(*) 
Feris natura praescrip●it, ut omnem semper vim à corpore, à capite, à vita s●a propulsarent.  Cicero.  Bulls will kick if they be wearied; the dogs will bite or bark at least; the Cocks will spur if they be set upon; but it is because they want understanding: but for a man that lives in a 
(n) In otio Civili, & domestica quiet, cruenta spectacula sibi non placere, dicere solebat Constant: Imperator; eáque de causa gladiatores omninè prohibebar.  settled government under a happy Prince, where the Courts of justice are open, whereunto every one may resort & have redress for all wrongs and injuries done and committed: to kick & bite and bark, he can purchase no 
(o) 
Militis est, utcúnque furit, cohibere furorem.  
Fortem mansuetum esse oportet, ut proximi non tam metuant, quam revereantur.  Diog. Laert. in Chilone.  fame or renown by it; whosoever will be accounted truly valiant, must arm himself with wisdom and discretion, to know when, and where, and against whom to draw his sword; for to fight upon all occasions given, is a foolish hardiness or rash forwardness; not to fight when just occasion is given, is base cowardliness. But then to fight when 
(p) 
Frangit et attollit vires in milite causa,  
Quae nisi justa subest, excutit arma pudor.  Propert. 
Causa jubet superos melior sperare secundos.  Lucan. 
Si certet aliquis non coronatur nisi legitimè certaverit, 2 Timoth. 2. v. 5.  
Sicut prudentia sine justitia calliditas est; temperantia sine fortitudine ignavia est; justitia fine temperantia crudelitas est; ita fortitudo sine prudentia temeritas est.   Religion and thy Country is at stake, is true valour & magnanimity; to fight with thy friend, thy Countryman, or thy supposed enemy for a word fallen in heat, or by reason of some offence taken, arising from some false rumour, which was never given, or indeed upon any occasion, be the quarrel never so just, to make thy own Country a Cockpit, and to sheathe thy sword in the bowels of thy Countryman, thou canst purchase no honour, the greatest glory that thou shalt gain shall be this, that thou hast spirit & life in thee, 
(q) 
This offence in the Edict of the French King, K. Henry the 4. is termed a brutish madness, and is made high treason: in which Edict the King doth swear by the everliving God, never to grant any pardon to any that shall derogate from it.  
See the French Hist. in H. 4. Titus Manlius Torquam Consul filium suum quòd praeter mandatum extra ordinem duello pugnâsset, tametsi faeliciter, securi percussit.  Sleid, lib. 1. de 4. Monarch.  a Cock or dog will deserve as much. If thou wilt purchase fame and renown in the performances of noble achievements, go as thy forefathers did unto Malta, unto Rhodes, and unto Argyers, there shalt thou find fit skabbards to sheathe thy sword in, enemies fit for thee to encounter withal; where thou mayst win glory by the Conquest, and triumph in the Victory. Or if thou wilt needs fight, learn of 
(r) Suetons' in Augusto.  Augustus when to draw thy sword, adventure not thy life to nothing, yea to that which is worse than nothing, to shame and ignominy, he will tell thee, that thou oughtest not to fight but when there is more hope of gain, than fear of loss; for that a Victory cannot add so much unto thee, as a disastrous fortune may derogate from thee; who will adventure a golden hook for a small Fish, the loss whereof the greatest Whale in the Ocean cannot countervail: and who but a fiery, forward fool will adventure his life to nothing. Learn again of 
(s) Plut. in Romulo.  Romulus and Acron, of 
(*) William Malmesh. lib. ● de gestis regum Angliae.  Harold, and William the Conqueror, of Charles the fifth, and Francis the first: 
(90) 
Vtile est aliquando reipub: ut pugnet duo inter se ex pacto, ideóque monomachia inter duos reges in regno Siciliae a Martino Pontifice fuit concessa.  Bern: Mirandul: de singulari certamine. 
Similiter monomachia stilt concessa inter Roberto Mountfordium, & Henry, Comitem Essex per Henric. secundum regem Angliae pro eo quòd idem Robertus accusavit eundem H●●ric. de crimine laesae majestatis.  Math. Paris in H. 2. 
Item concessa fuit monomachia inter Henric. Hereford ducem & Tho: Mowbray ducem Norfolk: tempore Rich. 2. pro simili causa.  
Item inter Ioh: Ansley militem & Tho: Carthrington Armigerum regnante eodem Bege  Tho: Walsing. in R. 2. 
Vtile enim est reipub. ut pugnarent, licèt enim privata sit causa, sequitur tamen utilitas publica; nam si non pugnarent, amici & affines persequerentur injurias eorum usque ad mortem, & ita universa Civitas (ut multis locis accidit) vexaretur.   let thy Combating be to rescue poor innocent souls from death and destruction. Charles the fifth being at variance with Francis the first, in which quarrel many Christian Princes were interessed, and many harmless souls like to suffer by it. Charles being moved as he made show with a Christian compassion and Princely care, having in some respect, a care of such his enemies as were drawn into the quarrel as friends and allies, by secondary means made this proposition to the King's Ambassador, that the Controversy between them might be ended by a single Combat, which coming to the understanding of the French King, he willingly embraced it, and glad he was to have any occasion to requite him for the entertainment which he gave him at the siege of Pavia: so that in a public assembly for that purpose called together in the presence of all or most of the Princes of the blood, in the presence of all foreign Ambassadors at that time residing in France: the Emperor's Ambassador being then present in his public Hall in his Court at Paris he caused one of his Secretaries of State with a loud voice to read a Cartell signed with his own hand, to this effect; that the Emperor accusing him to have falsified his faith, had spoken untruely, and that as often as he had or should say so, he gave him the lie; and to the end he should not defer the deciding of the Controversy by the Combat, he wished him to appoint the place, and that he would be ready with his Arms either on the Sea or on the Land, on horseback or on foot, and that if he should not persevere in that his resolution, he would proclaim his Cowardice to all the Christian world: these are ways fit for Generals to purchase 
(t) 
cum Xemph. filium suum majorem in praelio cecidisse audivit, coronam deponere contentus est, sed cum fortissimè pugnantem corrui●●e audivit, comnam capiti reposuit, & testatus se majorem ex filij virtute volup●atem. quam ex morte ama●itudinem sentire.  Valer. Max. lib. ●.  honour by, fit for Princes to treat of only, to endear their subjects unto them, not fit for subjects to suffer their Princes, in the safety of whose person their welfare doth consist, to put them in execution; but to fight at home in a Tavern, or at an Ordinary, at a play, or in the streets, in outbraving of justice with a poor Sergeant, where to overcome will be a greater 
(91) 
Id gere●e bellum cupitie in quo est optimum vinci: ut casta de Eteocle & Polyni●.  Senec. in Thebaide.  disadvantage unto thee then to be overcome. When thou shalt be dragged along, not like a victorious Captain, but a servile Captive, to inhabit with thieves, rogues, and vagabonds, until thou hast undergone the sharp and severe sentence of the Law; when thy Lands and goods shall be confiscate, and it may be conferred upon thy persecutors; when thou thyself shalt hang tottering between heaven and earth as unworthy of either; when thy veins shall become like Mare mortuum, and thy blood which was used like Crystal streams to flow from thy liver as from a clear fountain, shall putrify and be corrupted; when thy harmless posterity, the child unborn in his Mother's womb, that never knew evil, shall smart for thy offence, and thy leprosy stick as close unto him, as did the leprosy of 
(u) 2 Kings 5. v. 27.  Naaman unto Gehazi, and his posterity; when as those ancient possessions of thine, which thy forefathers enjoyed for many descents together, and which should have descended unto thy Children, hadst not thou broken the bridge which should have conveyed it unto them, shall be turned another way; when the very name of thee, so long as any of thy posterity shall remain upon the face of the earth, shall be odious and contemptible: this can be no honour unto thee; therefore it thou wilt have honour on earth, or glory in heaven, thou must observe and keep the Laws derived out of this sacred Law; Thou shalt do no murder.  Rustic: 
Sir, what are the Laws, I pray you, that are so strict, in Case a man do happen unfortunately to commit wilful murder?  jurisp: 
Even the Laws of thine own Country, which have for their warrant the Laws of God: the Laws of all Nations do the like, yea, the Laws of the most barbarous Heathens.  Rustic: 
Do the Laws of God command such punishments to be inflicted upon such malefactors?  jurisp: 
Yes indeed; by the Laws of God, whosoever sheddeth man's 
(w) Gen. 9 v. 5.  blood, by man shall his blood be shed again. It was a Law pronounced in the beginning, and ratified by the Court of heaven, and to this day never abrogated. Cain suffered under this Law, yet Cain lived long before this Law was written. jezabel, Absalon, and many others likewise of whom the sacred Scripture makes mention, suffered under it. Read but the story of 
(x) Gen. 4.  Cain and Abel, of 
(y) 1 Reg. 21.  jezabel and Naboth, of 
(z) 1 Sam. 13. & 18.  Absalon and Ammon, how God doth punish such offenders; besides the secret 
(a) 
How our si●●es are laid open to us, see Beda in his History of England, lib. 5. cap. 14. & 15.  
Sueton: in Neron● 34 & Coru: Tacitus, lib. 14. cap. 3. Annal. Phil: Commin: lib. 7 cap. 11. Sir Th● More in Rich 3. p. 63▪ Paena autem vehemens & multò s●uior illis, 
Quas & Caditius gravit invenit & Rh●●am●●bus.  
Nocte diéque suum gest are in pectore testem.  juvenal▪   punishments of the Conscience, which is the most indefatigable Solicitor, and severest enemy and persecutor, that will ever torment and trouble them, presenting unto them in the most ugly and deformed shapes all those punishments which are provided for such malefactors, that will not suffer their beds to give them rest, nor their food nourishment; their beds yielding nothing but weariness, and their food loathsomeness unto them, that makes all places tedious, and all companies troublesome; when they are in the City to long after the Country, when they are in the Country, to desire as much to return again; like unto the 
(b) Quìm proculineaut●m nemora inter Cressna fixit, 
Pastor agen● telic—  
— illa fugâ●  
— Silva●, faliúsque poragrat  
Di●taos—  
Sed frustrâ, quia haecer lateri laetalis arundo.  Virg.  hurt Dear, sometimes to desire the shady groves, sometimes the Sunnie-bankes, sometimes the cool Rivers, sometimes the dry and thirsty land, sometimes to heard themselves, thinking by company to cure their maladies; sometimes again to betake themselves into the Desert, but all in vain; the place they may change, but the 
(c) 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut eleganter Graeci.  
Balsama non prosunt aegris, nec aromata; morbus  
Est gravior quam qui pendet ab artis o●e.  
Externa omnia leviter nec in longum nos tangunt, interna sunt quae angunt; ut magis in morbo judicantur, qui tabe, autmarcore labora●t, quam qui febre, & tamen haec magis apparent: sic in majore paena sunt improbi, qui lento passu ducuntur ad interitum.  Lips:  malady they cannot: So that neither Bacchus, nor Venus, neither City nor Country, nor any thing indeed can afford them comfort, every place being a dungeon, and every sight as terrible as the Basilisk unto them, all music being but discord, and all recreations being but trouble unto them, so will their Consciences torture & torment them, until it hath brought them to the Tribunal of their Creator, where then it becomes as sharp and severe a judge in denouncing of judgement, as it was before in solicitation and prosecution, laying to their Charge things done after many years past, as if it had been done but the 
(d) Bed: lib. 5. cap. 14. & 15.  day before; I say, besides those secret punishments of the Conscience, God hath yet provided more open and notorious punishments; rather than Cain shall escape unpunished, one of his own flesh and blood shall be made an instrument to revenge the death of Abel; rather than jezabel shall escape unpunished, the dumb creatures shall be made instruments to take revenge, the dogs shall eat jezabel; rather than Absalon shall escape unpunished, the vegetative Creatures shall become revengers of the death of Ammon, the Trees shall hang Absalon by the hairs of his head; rather than the death of I●icus shall escape unpunished, the fowls of the air, the 
(e) Plutarch de garrulitate.  Cranes shall discover the murderers; rather than the death of Caesar shall escape unpunished, the very 
(f) 
It is reported by the Roman Writers, that four of those that embrued their hands in the blood of Caesar, Brutus, and Cassius, and the two Casca●s, came to untimely deaths with the same dagger that slew him; and not one of the rest being many, died a natural death, or survived him above three years.  
See the Annotat. upon Sueton: in the latter end of the life of Caesar.   dagger that slew him shall be made the instrument to take revenge of his murderers. 
Rarò antecedentem scelestum,  Horat. 
Deseruit pede paena claudo.  Car. lib. 3. Od. 2. God never suffers any crying sin to escape unpunished, but 
(g) 
Sera lic●●, tamen est ultior ●ta Der.  
S●e Phil: Commin: lib. 3. cap. 4. fol. ●0.  
Qui crimen gestat in pectore, idem Nemesin in tergo gestare solet.  
Lips: lib. 2 de const. cap. 13.  
See the tragical Histories of Grandpree & Mermanda, of Mortaigne and josselina, of Alsemero and Beatrice Ioann●, of Alibius and Merilla, of Sypontus and Victorina, of Antonio and Berinthia, of Beville and Laurietta, of Castelnovo and Perina, of Sturio and Paulina, how murder never escapes unpunished.   first or last he meets with the delinquent; Caligulam in primo Tyrannidis suae cursu sustulit, Neronem grassari paulò diutiùs sivit, diutissimè Tiberium; he nipped Caligula in the bud, Nero in the blossom, Tiberius at full growth. Atreus and Thyestes peradventure in the first and second Scene of the Tragedy, may be lifted up on high, rule and govern, set up and pull down at their wills and pleasures, sed faede ruunt in extremo; in the last part of it they are brought low enough. Tiberius for a time may sway the Sceptre, but before his death we shall hear him call and cry upon the 
(h) Tacit. lib. 6. cap. 1. Annal.  Gods and Goddesses to rid him out of his pain. Nero may for a time swill himself in innocent blood, but in the end we shall hear him pitifully complaining and crying, 
(*) Lips: lib. 2. de Constan. cap. 14.  Nec amicum habeo nec inimicum, have I neither friend nor foe that will do me that courtesy, as to ease me of my misery? It is said of Augustus, that he was (ay) unhappy in his Livia, in his julia, in Tiberius, in Livia, that his wife which lay in his bosom, should be 
(92)— Te Livia sortis Dicitur humanae misto admon●isse veneno.  the plotter of his death: in julia, that she who was his beloved daughter, should turn whore, and lead a lewd and dishonest course of life; in Tiberius, that the son of his enemy should inherit his possessions. Punishments indeed greater than a man could well wish to befall unto an enemy, yet the greatest of them is not to be parallelled to the least that the murderer undergoes; punished is he in his conscience with the guilt of an abominable act done; punished is he in his posterity, his Children, poor Children that never had evil in their thoughts, are in a sort bastardised & made incapable to inherit his possessions; punished is he in his goods and Chattels, strangers and enemies enjoy those things, which his Ancestors carefully gathered together; punished is he in his death, an ignominious death doth he undergo: and well were it for him if his punishments might end there; but it cannot be; death shall be but as a gate to let him in into a place, where, 
Gehennae descriptio.  wheresoever he turneth himself, he shall behold nothing but hideous and fearful apparitions. 
Hîc lachrymas frustrà mittunt, ibi pectora tundunt,  
Hîc lacerant crines, ibi strident dentibus, hîc stat  
Pallor ivers, illîc macies sedet, horror utrinque est,  
Hîc rotat Ixion, hîc saxum Sisyphus urget;  
Hîc Titium laniat vulture, stat Tantalus illic  
Perpetuò sitiens, satians sua viscera nunquam.  
Aspice de dextra furijs agitatur Orestes,  
Hîc Nero qui toties humano sanguine mundum  
Polluit, impuro saturat sua visceratabo.  
Quique in Christicolas varijs Caligula paenis  
Saevijt assiduis, hîc caeditur ipse flagellis,  
Hîc Heliogabalus stat, Sardanapalus & illic.  
Luxuriae quae sunt condigna stipendia nôrunt,  
Indulgere gulae quid sit: de parte sinistra  
Aspice, Nestorius, Donatus & Arrius illic  
Semper inextinctis torrentur in ignibus, istic  
Perpetuis tenebris semper calentibus undis  
Damnantur monachi, jacet hîs mercator, & illic  
Causidicus, bajulus copulantur, & Aulicus aequè.  
Doctus, iners, opulentus, inops, expertus & expers,  
Prodigus & parcus vinclis stringuntur eisdem,  
Rusticus & Princeps, nullo discrimine, ubique  
Horridus est clamour, singultus & undique luctus.  In this place one sighing and sobbing to no purpose, in that place another beating of his breasts to as little, in this one tearing of his hair, in that another gnashing of his teeth, in this standing grim paleness, in that sitting pale leanness, here Ixion turning of his wheel, there Sisyphus rolling of his stone, here the furies vexing and tormenting of Orestes, there Nero that drenched himself in innocent blood, drinking of gore blood & poison, here Caligula, whose thoughts were ever busied in inventing of new torments to punish Christians, beaten with continual stripes, there Heliogabalus and Sardanapalus full of sores and botches and boils, the deserved wages of wantonness and luxury; here Nestorius, Donatus, and Arrius, burning in 
(93) Ad mala servantu● non moritura mali.  fire that never goes out, there the Monks boiling in scalding water in perpetual darkness; here the Merchant, there the Lawyer, the Porter and the Courtier coupled together; for here there is no difference between learned and unlearned, rich and poor, experienced and unexperienced, prodigal & miserable, Prince and people; all are bound up in chains together without any distinction: every corner being filled with hideous cries and lamentations; into this stinking Dungeon, I say, motted about with Stygian standing waters, shall he be carried to live perpetually, that is guilty of the shedding of innocent blood.  Rustic: 
But do the Laws of other Nations punish murder with such heavy punishments as the Laws of England do?  jurisp: 
Yes certainly: the Laws of the Heathens do so.  Rustic: 
How cometh it to pass then that in Rome there was no Law to punish Parricides?  jurisp: 
Certainly 
(k) Plutarch in 〈◊〉  Romulus never thought that any man was so barbarous to commit such a fact; who being demanded this question, gave this reason: therefore the old Romans did rather think these men to be Tigers and Wolves, than reasonable men, and provided punishments for them accordingly; for they did usually put them into a 
(l) Alexander ab Alexandr●● lib. 3. cap. 5.  sack, with an Ape, a Cock, and a Viper, to the intent that they might take some revenge of them, and after cast them into Tiber: and the 
(m) Alexand: ibid.  Persians did usually call such bastards, for they supposed they never had Fathers.  Rustic: 
But how was murder and parricide among other of the Heathens punished?  jurisp: 
If you search into the Laws and Customs of the Egyptians, 
(n) 
Alexander ab Alexand: lib. 3. cap. 5.  
Diod. Siculus lib. 1. rerum Antiquarum. Cap. 3.   you shall find they did usually thrust long Needles under their nails and toes, the tenderest parts of their bodies, and to cut off their flesh before their faces, and to throw it into the fire. If into the Laws and Customs of the Aethiopians, to have used in the City of Elephantina, 

Vide quomodo apud Germanos, Lusitanoes, Graecoes, Macedones, Thebanos, homicida puniebatur.  Alexand: ab Alexand. lib. 3. cap. 5.  to have enforced the murderer to have tasted of the herb called Ophuisa, which being taken would make his sleep to produce terrible and fearful dreams, presenting unto them visions more terrible than death itself. So do the Laws of other of the Heathens punish the same.  Rustic: 
Do the Laws, I pray you, punish all men alike, that happen upon any occasion to kill a man?  jurisp: 
No verily: they have a special eye and regard to the manner of the fact; for as there are degrees o● manslaughter, so there are degrees of punishments: for if it be not committed ex destinato, of malice and set purpose, then according to the Laws of God, with men there is mercy to be found: by the Laws of God there were certain 
(o) Deut. 19 v. 5. 
Loci refugij fuere, Kedesh in Galil. in monte Neptali, Shekem in monte Ephraim, Kiriatharba in monte Indath, Be●er in deserto, ●umoth in Gilead, & Golam in Bashan. josh. 10.   Asyla, places of refuge permitted, whereunto the offender might fly and have absolution; as when a man had gone to the Wood with his neighbour to hew wood, and his hand fetching a stroke with the Axe to cut down the Tree, the head had slipped from the helue, and wounded his neighbour, so that he died thereof; he might have fled unto those places, and have found refuge. Some resemblance unto those Laws have the Laws of Nations, especially the 
(p) Stanford lib. 1. cap. 8.  Laws of the Nation wherein we live: if any such offender shall betake himself to the King's Court for refuge, the King will protect him as touching his life: yet he shall not escape altogether unpunished; for as by the Law of God, if a beast had killed a man, the beast was to be 
(q) Exod. 21. v. 28.  stoned, and no man was to eat of his flesh. The Laws of our Nation have some resemblance unto those Laws; for if it happen at any time a beast to 
(r) 
Stanford. pl. Cor. lib. 1. cap. 12.  
Fitzh: tit. Cor. 405.8. Ed. 2. Fitzh: tit. Cor. 397.398.   kill a man, or a Cart loaden with grain to go over a man, so that the party die by reason thereof, the owner shall escape with his life, yet the Ox, the Cart, the Corn, and the grain, and all other things that did move and conduce to the death of the party, shall be confiscate. Agreeable with those Laws were the Laws both in Athens and Rome; in Athens the statue of Nico was adjudged to be Confiscate by the Areopagites, and to be cast into the Sea, because it fell upon a man sitting under it, and slew him: in 
(s) Sueton: in Caesare.  Rome likewise the day, the month, and place, where Caesar was murdered, suffered for his death; for upon that day by a general Consent of the Senate, they were never to meet again in Consultation: the Ides of March being the time when that bloody Massacre was committed, was named Parricidium, & the place they caused to be dammed up, and never after to retain the name of the Senate-house. So did the things which could by no means be accessary unto his death, suffer for it. All which was to show how odious a thing murder is, both in the sight of God and man. So you see, though no Homicide or murder escapes altogether unpunished, yet the Laws have a special eye and regard to the manner of the fact.  Rustic. 
Sir, you have given me good satisfaction, touching the Laws derived out of these Laws. I pray you go on unto the third Law of the second Table, and show me what the Laws are which are thence derived.  jurisp: 
I will therein satisfy you: and first, I will show you what is said to be Adultery in the eye of the Law; then how it is distinguished from Incest and Fornication; then what are the Laws which punish offenders in those kinds; and lastly, what the punishments are that those Laws have provided. You shall understand, that 
(t) 
Adulter & adulters dicuntur, quia ille ad alteram, & haec ad alterum se confert.  Spieg.  Adultery is then properly said to be committed, and he or she to be an Adulterer or Adulteress, who having taken the holy state of Matrimony upon them, instituted by God in Paradise, shall forgetting the promise which they sometimes made in the presence of God, in the face of the Congregation, and confirmed by the Ceremonies of the Church, in a presumptuous boldness, or bold presumption, dare to infringe and 
(u) 
Conjugium ex duobus facit vaum.  
Adulterium ex uno facit duos.  Spieg.  untie that knot which God had knit together, by an unlawful Concubinage in defiling of his neighbour's bed, endeavouring as much as in him or her lies, to induce a spurious generation. Incest is then said to be committed, when they who by reason of consanguinity and nearness of blood are prohibited by the Laws of God, and the holy Church, to join themselves in Matrimony one to another, shall yet notwithstanding, carnally know each other. Fornication is then said to be Committed, when a single man and woman, be she widow or virgin, having not taken the state of Matrimony upon them, shall carnally know one another. These are the differences of these several kinds of whoredom.  Rustic: 
I pray you, what are the Laws which punish those offences?  jurisp: 
They are comprehended under those titles, De adulterijs, de stupris, incestu, de nuptijs & matrimonio, de divortijs, de sponsalibus, and the like. And may well be said to be as are the precedent Laws, either Laws of Commonition, or Laws of Animadversion.  Rustic▪ 
What are the Laws of Commonition?  jurisp: 
They are Laws made against drunkenness, against pride in clothes, or excessive wearing of apparel, and against idle persons, who cannot properly be said to live like reasonable men, but to subsist and have a being in the world like the 
(w) Vana (moriente Theoph:) querimonia de natura putatur, quòd breve sibi, diuturnum cervis & cornicibus vitae spatium dederit; cum non vivere sed vita valere benè est; ut fabula, sic vita, non quam diu, sed quam benè acta sit refert.  bruit sensitive Creatures, the birds of the air, and the beasts of the field: Man was not borne to sit still and sleep, but like the 
(x) Quae nobiliora, sunt mobiliora; inivemur corpora caelestia, elementa, quaeque ex iis componuntur, in perpetuo motu, eóque velociora quò sunt perfectiora consistere. Ecquid fibi voluit Plato cum hominem plantam, non terrae infixam, & immobilem, sed caelestem & radicibus inversam nuncupavit.  Sun in the Firmament, to be ever in motion; and like the little Emmot in the Summer, to be ever working; and like the Trees and plants in the Spring, to be ever growing.  Rustic: 
I pray you give me leave a little to expostulate with you concerning these Laws of Commonition, as you call them: and first of the last which you have named; How doth idleness conduce to the breach of those Laws? and how can a man sitting still and doing nothing, be said to be a transgressor of those Laws?  jurisp: 
The wanton Poet in his amorous verses will tell you in Aegistus. 
Quaeritur, Aegistus quare sit factus adulter;  
In promptu causa est, desidiosus erat. Ovid.  Whilst Venus is Courting of a looking glass, painting and pruning of herself, framing of her Countenance, speech, habit and gesture, to give contentment, Cupid with his two Arrows, opportunity and importunity sets upon her, and surpriseth her; whilst Diana stands by and is impregnable, Venus entertains him, and is 
(94) Faemi●ae oculatae essa debent, & nunquam sine supitione degere, nec facilè cuiquam credere, quantumvis arridenti, vel complexanti, vel (ut ait Erasmus) dejeranti. Vnde Poëta; 
Fide parùm multúmque vide nam fidere multum,  
Et vidisse parùm maxima damnapar●t  
— lepidè Scaliger;  
Clarissima tententia, confidere paucis:  
Sed clarior est altera, confidere nulli.   credulous, believes whatsoever he saith to be Oracles, Courts him, kisseth him, sports and plays with him, until she be enchanted with his Charms; and why, because she cannot entertain the time otherwise: she was never bred to painstaking, nor knows what belongs to a Needle, Viol, Virginal, or Lute, she can Court a looking glass, dress herself of the fashion, and knit a true love's knot, & this is all that she can do, and is glad of any Company that suits & sympathizeth with her Condition: but as for Diana, it is not so with her, she entertains him too, but it is to make sport with him; she knows him to be a Verbalist, and so values him, esteeming his words as wind, and his charms as the charms of Sirens, hears him only, because she cannot avoid him, yet keeps him at a distance, and will have no manner of dalliance with him, but in his greatest importunity, puts him off with some merry conceit or other, so keeps him to recreate herself withal, and to make sport, yet keeps herself free from him, and why? because Diana is ever in employment, she can do any thing that is fit for a Lady or Gentlewoman to do: she can write and read, sing and play upon the Lute, Viol, and Virginal: Her 
(y) 
Mos erat illius, solis sub lumina prima,  
Assiduas caelo sacrificare preces.  
Nec prius in dulcem declinent lumina somnum,  
Omnia quam longi reputaverit acta diei.   daily exercise in the morning, is to offer up some praises and prayers to her Creator, that being done, for that is ever her first work. Sometimes she takes into her hands the sacred History, and by daily reading and ruminating thereon, becomes so good a Textuary, that without troubling of her eyes, she will post over any Epistle of the Apostles as readily as her Alphabet, nay, more punctually point out in an instant with an intellectual instrument, the strength of her memory only, any verse that can be named in any of those Epistles, and so prettily when she was but a twig of eight or nine years' growth, that I ingenuously acknowledge, I have often cast away my money to hear and see delights, which have not given me half so much contentment. Sometimes she betakes herself unto the Courtly Castilio, well known to most of the Christian Princes of the world, speaking unto them in their own natural language, in English, Latin, Italian, & French (for so it is indeed translated out of Italian into all those languages) and in her mother-tongue; informs herself how to choose a waiting Gentlewoman, and how a 
(z) 

Qui vivit in Curia debet cum tristibus severè, cum remissis jucundè, cum senibus gravitèr, cum juvenibus comitèr, vivere; quòd nisi fecerit, nec magnus in Curia, nec diuturnus esse poterit. Ideóque opus est Aulico omnem in modum se conformare; moribus torum quibuscú vivit; & Alcibi●●● imitari qui Athenis Atticâ morú suavitate vixit, Lacedamone soluriùs.  Castilio lib. 1. & 3. Qui sapit, innumeris moribus aptus erit.   Courtier should be accommodated; how he should speak, and how he should write; and to what end he should frame and fashion all his actions; how his study should be Arts and Arms; how in his 
(*) 
In sermone utrúmque extremorum fugiendum est, rustici idiomatis vilitas & librariae concinnitatis affectatio.  
Ampullas & sesquipedalia verba, Aeschines condemned in Demosthenes.   speech he should apply himself to the capacity of those with whom he converseth; how his 
(*) 
Octav: Caesar Macenatem, Tiberium & Marcum Antonium phanaticos & phreneticos esse putavit, quia scripserunt, ut admirentur potius quam intelligerent lectores.  Sueton: in Octau. Caesare.  writing should be without any affectation of unusual words and phrases; and how all his actions should tend to this one end, to encourage his Sovereign to listen to the 
(a) Quotidiè est pramuniendus animus Principis adversus adulatorum contagium, qui nusqu● magis quam in aulis Principum et Potentum familijs regnant; unde Grammaticis adulatio quasi adaulatio dicitur; quò allusisse videtur Ovidium canentem. 
Agmen adulantum media procedit ab aula.  
— Heresb. de educand: Prin: liber.   advice of his grave and learned Senators, and to stop his ears at the whisperings of undermining sycophants and flatterers. Sometimes again she betakes herself to her Lute, Viol, or Virginal, and with her little fingers so sweetly descants upon them, that she is able to make the 
(b) 
Hunc referunt duros lapides & flumina cantu,  
Detinuisse, suae captos dulcedine vocis.   trees and stones with Orpheus to dance after her, and with 
* It is said of Tythraeus, that in a battle against the Messeni, perceiving his Countrymen of Lacedemony to quail in their fight; by changing of the sound of his instrument into another tune, he did so revive their spirits, that they overcame their enemies. 
O what is it that Music cannot do!  
— It makes the steruest men at Arms  
Let fall at once their anger and their Arms:  
It cheers sad souls, & charms the frantic fits  
Of lunatics, that are bereft their wits.  
It kiss the flame that curbs the fond desire,  
Of him that burns in beauty's blazing fire.  Bartas.  Tythraeus, to revive the most dull and drowsiest spirits. Sometimes she betakes herself unto her Needle; and with that little instrument, attended with a silk or silver train, draws out the picture of an acorn or blossom, as lively as Apelles could do with his pencil. Sometimes again she goeth into the Dairy, and converseth with the dairy-maide, and in a familiar manner of discourse (so courteous she is and loving to the meanest) learns of her the mystery of her Art. Sometimes again into the Pastry, where she takes much delight, and there either in raising of a Marchpane like unto a Pyramids, or in the pourtrayting out a Pheasant, Cock, or Partridge, she doth a while recreate herself: Sometimes she walks into the open air, to see that no wrong be done to the seeds of her housewifery, her Hemp and Flax which is growing without; from thence to her Bees, where she stays a while, beholding profit come flying home unto her, the little Bee bringing honey to the hive. Sometimes again she walks into the meads and pastures, to see her horned creatures, that do as duly as the day comes offer up the materials, wherewith the husbandman and ploughman is so much delighted, of Butter and Cheese, of Cruds and cream, and if Cupid as she walks do come into her way, she will spend some time with him too, and in exchange of a witty riddle or two put him to a nonplus: but after the expense of an hour or two, she hath enough of him; so that 
(c) Verum est, arcum intention, animum remissione frang●; ideóque apud Lucianum excusatie matri Cupido non posse se Minervam, Musas, vel Dianam vulnerate; quia semper occupatae, nunquam otientur.  Cupid or his associates have no opportunity to solicit her Chastity: if the 
(95) 
Vivere naturae si convenienter, amarent  
Mortales, 〈◊〉 nil opus esset open.  
Si saperent homines, tixis, avidisque carerent  
Litibus, & queruli garrulitate fori.  
Sic incompositus post scrinia Bartolus iret  
Et mus illectum roderet Hippocratem.   Client would live according to the Law, the Courts of justice would have little to do: if the Patient would live according to the Laws of nature, the College of Physicians would grow into decay: if Venus would live like Diana, Cupid might put up his Arrows into his quiver, and seek him a new trade and occupation; for so the Poet hath long ago discovered. 

Otia si tollas periere Cupidinis arcus,  
Contemptaque jacent, & sine luce faces. Ovid.   

From thee and thine drive sloth away,  
And Cupid's shafts will soon decay.   Among the 
(*) Lonicerus. 
Eadem lex inter Apostolos; nam per Apostolicas ordinationes decretum erat, quòd otiosus non debet comedere ex bonis fidel●um; & Apostolus inquit; si quis apud vos non laborat non manducabit; odit enim Dominus noster otiosoes.  2 Thes. 3.10.  Gymnosophists, there was a Custom, that always before dinner the younger people were to be examined how they had spent their time from the rising of the Sun, and if they could give no good account of it, they were not to be admitted to the Table: Among the Lacedæmonians, the Custom was, that every tenth day the Ephabi were to be brought before the Ephori, the young men before the Governors, and if that during those ten days, they had not improved themselves in the knowledge of some laudable thing, they were severely beaten and chastised. Among the Athenians when they came to man's estate, they were more severely dealt withal, and were put to death as thieves; for they held idle drones to stand for cyphers, mere nothings, carcases & dead men, which if they were not 
(d) 
Morbida facta pecustorum corrumpit ovile  
Ne maculet rel●quas, est removenda grege.  
Well, better is rotten Apple out of board▪  
Than that is should not all the 〈◊〉  Chawcer.  removed would stink and putrify, and like a Contagion infect their neighbours; which made the Poet in his Georgics affirm, that there is no better way to keep the pretty sweet Commonwealth in prosperity, than to root out those degeneres apum reges, buzzing drones that make such a noise and clamour, yet do no manner of good unto it, and which gave occasion to some of the wisest men of the world in their generations to affirm, that there are two sorts of people who dealt in extremes, which are burdensome to all Commonwealths, the busy negotiator and undertaker, and the idle drone and sluggard, the one composed of the two light Elements, fire and air, the other of the two more gross, earth & water; the one so busy that he will have an Oar in every man's boat, and a hand in every man's business, and so that he may be doing and going, cares not almost what he doth, nor whether he goeth; being one that consults little, but trots and travels much, and his legs for the most part outrun his wits: the other so lazy, who though he hath neither food for his belly, nor clotheses for his back, will rather steal and starve, than take pains to get a living. The first of these, that is, the 
(e) 
Vide fabulam de sue & Cane; qua oftenditur, non celeritate laudem, sed perfectione obtineri. Certamen erat inter canem & suem de pariendi facultate; Canis dicebat nullum animal hoc nomine secum gloriari posse▪ at Sus; memento te tuos catulos caecos parere. Vnde Proverbium;  Canis festinans caecos parit catulos.  giddy negotiator, Tacitus thus reproves, there have been, saith he, diverse hopeful men, like to have come to great preferment in the Commonwealth, who despising that which with little patience might have been had with security, have hastened to that, which being gotten before due time, hath bred their ruin and destruction. And 
(*) Lonicerus.  Saint Martin thus in a Coachman, a Coachman travailing to Lutetia, now called Paris, the prime City of France, in a full Career meeting with him, expostulates with him, whether he might reach the night to Lutetia or no, to whom Saint Martin answered, Si festines excluderis, sin lento passuincedas, urbem hoc vesperi ingredieris, if thou ride not so fast thou mayst; which the Coachman taking to heart, thinking the holy man had derided him, drives on as fast as his horses could well go; but being not gone out of sight, one of the wheels of his Coach broke, so that he was enforced to take up his lodging there that night; the Coachman then remembered what the holy man had presaged, and that if he had gone more easily, he had come sooner to his journey's end: the other, that is, the idle drone and sluggard is thus reproved by Caesar in Florus. 
Ego noto Florus esse,  
Ambulare per tabernas,  
Latitare per popinas.  And thus by the 
(f) Sueton: in Caesare.  Citizens of Rome in Bibulus, Caesar and Bibulus being Consuls together, when any thing happened worthy of note during the time of their Consulship, the Citizens pleasantly in derision of Bibulus would say, that it was done when julius and Caesar were Consuls, making mention of his two names, as if they had been several men, and never remembering of Bibulus, but as a Cipher or dead letter. 

Non Bibulo quicquam nuper, sed Caesare factum,  
Nam Bibulo fieri Consule nil memini.   

Caesar of late did many things, but Bibulus not one,  
For naught by Consul Bibulus do I remember done.   Caesar will rather 
(g) Emori per virturem praestat, quam per dedicus vivere. Sallust. & Aemilius Probus in Gabria.  die on the Mountains, where honour is to be found, than live with Florus or Bibulus in Taverns and Taphouses. Caesar in dying gains immortality, but the other in living perpetual shame and ignominy: the industrious man lives when he is dead, but the idle man is dead whilst he lives. Nam qui nihil agit, esse omninò non videtur, saith the Orator. Of both these sorts, that is, both of the industrious and sluggish people, the Laws derived out of this sacred Law take special notice; and therefore as they do give due respect to such as live according to their professions, by the sweat of their brows; So do they 
(h) See the Statute of 5. Elizab: cap. 5. Rast tit. labourers and servants. Seeth-Statute o● 1 & 2 Ph●lip & Mary, R●st tit. Egypt.  brand idle persons with the Stigmatical marks of shame & ignominy, as incorrigible vagrants and unworthy members in a Commonwealth.  Rustic: 
But how can drunkenness be said to conduce to the breach of these Laws?  jurisp: 
Very well; and not unto these alone, but unto all other Laws derived out of the sacred Laws of both Tables, as will be made to appear unto you. And first that it doth conduce unto adultery, fornication, and incest, I would have you inform yourself out of the Tragedy of Oedipus in Seneca, where you may behold the fruits and effects of this nasty vice, set forth to the life: Laius having drunk too deep of the fruit of the grape, forgot what he heard from the Oracle, lay with his wife and begat Oedipus; this swolne-foote monster, afterwards requited him with death, lay with his 
(96) — Aenigma. 
Avigener, patrisque rivalissul, Frater suorum liberûm, & fratrum patens,  
Vno avia partu, liberos peperit viro, ac sibi nepotes.  
The son in-law to Grandfather, the rival of his lyre;  
The brother of his little babes▪ to brethren father dire:  
The Grandmother at every birth to husband (graceless elf)  
Brought forth a son or daughter which was nephew to herself.  Seneca in Thebaide. 
O fowl difect, O short, O dangerous madness,  
That makes the vaunter insolent, the cruel violent,  
The fornicator wax adulterous,  
The Adulterer become incestuous!  Bartas.  natural mother, and of her begat two twins which killed each other, which the poor distressed mother beholding, in very anguish of soul killed herself: yet the Tragedy ended not there, for at the funeral of the two Twins Eteocles and Polynices, which was performed by fire, the ashes of them divided itself, the ashes of the one flying one way, and the ashes of the other flying another way; so that as they lived all their life time in dissension, so they died, and as they died, so the fruit thereof showed itself in the manner of their funerals, and in their posterity; for as long as there was any of their posterity remaining upon the face of the earth, they could never be reconciled. This Tragedy moralised, will show unto you that from this root of drunkenness proceed those stems and branches 
(i) Inter decreta Eutichiani dicitur, quòd ebrietas est malum, unde omnia mala puslulant; ideò decretum est; qui hoc vitare noluerit, excommunicatus erit usque ad congruam emendationem.  neglect of the precepts and Commandments of God, murders, incests, perpetual hatred, division and dissension. Again, you must understand, that 
(*) Vinum ut testatur Hieronymus, voluptatis incendium est, et venture m●ro aestuans citò despumat in libidinem; & ubi ebrietas, ibi libido dominatur.  Bacchus and Venus are inseparable Companions, and seldom go asunder, so that he that is familiar with the one, cannot be a stranger to the other. It is a hard thing for a man to carry 
(97) 
Non facile est, Taurun visâ retinere juvenca.  Ovid.  fire in his bosom, and not be burnt, to live in Sodom and not to partake of the sins of Sodom. Decepit Lot ebrietas, quem Sodoma non decepit, this 
(98) 
Ebrietas est blandus daemon, dulce venenum, illecebra voluptatis, & pudoris injuria, quam nultus noverit Christianus.  Bernard.  sugared poison deceived him whom all the dainty Dames of Sodom could not deceive. Wherefore the holy Apostle taking special notice of the foulness of this loathsome vice, how it drowns the soul in perdition, makes man the 
(k) 
Postremum & perfectissimum opus dei est homo, & reliquarum rerum dominus.  Zanthius.  glory of the Creatures, to be a mere Chaos. How it distempers the whole body, dissolves the natural heat of the liver, & causeth it in stead of blood to send forth water; how it annoys the brain, and in hot fiery Constitutions causeth frenzy and madness, in cold & moist Constitutions, Epilepsies & Apoplexies, Cramps, 
(l) 
Vidi (inquit Petrarcha) juvenem podagricum, eundem senem revidi; quaesivi causam; nullam mihi aliam reddidit, quam quod se vino penitùs audicàsler.  Pêt●●th 3 samil. Epist.  Gouts, and Dropsies, and oftentimes 
(m) 
Hinc sub●●ae mortes, arque intestata senectus.  juv: Sat. 1.  sudden death, by clogging and stopping of the vital passages. How it infatuates the senses, confounds the memory, intoxicate the fantasy, & very oftentimes occasioneth murders, incests, adulteries, and all manner of uncleanness, gives this special Caveat, to beware of the 
(n) 
Ebrietatem tanquam libidinis ●omentum sugite.  5 Ephes.  hook lest we be taken with the bait: 
* Erasmus lib. 8. Apophihegm.  Erasmus in his Apothegms lively setteth forth the proper wages & reward of this in a young ruffling Gallant, who having wasted his patrimony by drinking and whoring, and having run into debt further than his state would satisfy, became an humble suitor to Alphonsus' King of Arragon, that he would be pleased to grant him a protection against his Creditors, that persecuted him like a Ghost wheresoever he went; to whom Alphonsus answered, that he would advice of it, and if he found upon enquiry, that he had spent his e-estate, either in his service, or for the benefit of his Country, or in relieving of the fatherless and widows, than he would not only protect him, but relieve and succour him; but if he found that he had spent it upon himself, and was able to give no better an account of it, than the wasteful Steward did, who being called upon to bring in his books of Account, 
(*) 
In his own breast he thought it best,  
His money to enclose;  
Then wished he well whatever fell,  
He could it never lose.  Sir Tho: More merrily.  Os primò, deinde podicem ostendit, first showed his mouth, than his posteriors; the one being his book of receipts, the other of disbursements, then aequum est ut luat corpore, qui tantas opes impendebat corpori, it is good justice, that the body which enjoyed the pleasure, should endure the pain. The Heathen Moralists having taken special notice of the inconveniences that arise by reason of this vice, have presented unto us diverse lively patterns and pictures of such who have perished by it, to the end, that by their 
(o) 
Pulchrum est ex aliorum erratis in melius instituere vitam nostram; & non quod alij egerint quaerere, sed quid optimè ac●um sit nobis proponere ad imitandum.  
Faelix, quem faciunt aliena peticula cautum.   harms, we may be warned and admonished. When Plato saw a young man that had spent a great fortune (by Wine and Women) at the door of Pandochius begging his bread, and supping up cold water, passed by him, shaking his head, and relieved him only in 
(p) Vide Apologum de Cicada & formicis. Cicada petebat cibum à formicis; cui formicae, quid non colligebas in aestate? Cui Cicada; non eram otiosa, nam canebam musicè; cui formicae; si aestate modulaberis, hyeme s●lta.  deriding him, saying, if he had dined so when time was, he needed not now to have supped so. When he saw another time the Agrigentines building continually, yet 
(99) Drunkenness and lust seldom go asunder, and therefore Armorists have provided the sane Diminution for the Coat of the drunkard, as they have for the fornicator a gusset on the right side of the Coat for the flagellator, and on the left side for the drunkard  drinking and whoring continually, he blessed himself, casting up his eyes and hands, wondering wherefore they did build as if they should live for ever, yet drink & whore as if they could not live until the morrow. When the 
* Lonice●us.  Embassa●dors of the Athenians, Philocrates, and Aechines, returned home from the Court of Philip of Macedon: Demosthenes was desirous to know what news was in the Court of Philip: to whom as a thing of note they related that Philip drunk much, yet was never distempered; to whom Demosthenes replied; Habet hanc virtutem cum mulo communem, his mule would do as much. Aurelianus the Emperor being told that Bonosus was surprised by Probus, and had strangled himself, said, that he never expected to hear better of him, that such a 
(I) 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Vt m●ri ●re pius, vivere disce piè.   life as he led could not produce a better end; he was borne not to live, but to drink, and a Cask or vessel is never in his proper place, except he be placed aloft. Leontychydas being asked wherefore the 
(q) 
Atque evam Sparta mos est laudabilis ●ste;  
Vt bibat arb●trio pocula quisque suo.   Spartans' did drink so little, answered, because they did consult much, and being asked a second time, answered, because they did adore Chastity much; intimating, that Wine was an enemy enemy to both. Diogenes being tendered a cup of Wine, accepted the Cup, but threw down the Wine, and being demanded the reason, answered, that he had rather spill it, than it should spoil him; but I commend not this in the Cynic. Pythagoras tells us, that in the Vine there are three grapes, a sweet grape, a sour grape, and a rotten putrified grape; in the sweet grape there is pleasure and delight, mirth and melody; in the sour grape, there is sharpness and harshness, ebriety and folly; in the rotten grape, gall and wormwood, madness and fury. 
(r) 
Vinum modi●èsumptum intellectui videtur afierre acumen. Vnde Poëta;  
Vina parant animos, faciúntque coloribus aptos.  Ovid. 
Faecundi calices quem non fecere disertum?  
Nulla placere diu, nec vivere Carmina possunt,  
Quae scribuntur aquae potoribus.  Horat.  A little Wine revives and 
(2) 
— The Commodities of the Vine.  
Her sacred liquor temperately taen,  
Revives the spirits, and purifies the brain;  
Cheers the sad heart, increaseth natural beat,  
Purgeth gross blood, and doth the pure beget;  
Strengthens the stomach, and the colour mends,  
Sharpens the wit, and doth the bladder cleanse;  
Opens obstructions, excrements expels,  
And easeth us of many dangerous 〈◊〉.  Bartas.  exhilarates the spirits; more than a little dulls and oppresseth the spirits; to drink drunk kindles and inflames the spirits. The Sophister was used to say, that honey was to be touched with the end of the finger, not to be taken up with a full hand; pleasures and delights may be touched and tasted of, not carowsed and drunk up in full bowls. Among the Heathens, their merry boys, as they called them (that went singing oftentimes like the Swan to their graves, and died like a bird upon a bough) did in their symposijs and merry meetings, usually drink their Mistris-health, as often as she had letters in her name; if 
(s) 
Naevia sex Cyathis, septem Iustina bibatur;  
Qumque Lyda●, Lyde quatuor, Ida tribus.  Martial.  Naevia six Cups, if justina seven, if Lydas five, if Lyde four, if Ida three; and as many more as they had a mind to. But finding that many Cups did oftentimes so dasle their eyes, that with the 
(t) Proci illi apud Homerum non immeritò tidentur, qui relictâ Penelope, convertere se ad puellas.  wooers in Homer, they could not know the Mistress from her maid, they made a Law inter leges Convivales, that no man should drink above three or thrice three Cups, which were nine, at any of those meetings. 
Ter bibe, vel toties ternos, haec mystica lex est.  Auson. All which 
(u) Est Apulei liber qui inscribitur Floridorum; ubi quid primus crater agit, quid secundus, ac deinceps facetâ narratione disseritur. Primus crater pertinet ad sitim, secundus ad laetitiam, ternus ad voluptatem, quarre▪ id ebrietatem, quintus ad iram, sextus ad litigium, septimus ad surorem, octav●s ad somnum, nonus ad morbum.  Apuleius utterly condemns in his ●loridorum, unless the first three; where he shows how every Cup unto the ninth, works in the body of man; by the first, saith he, our thirst is assuaged, by the second natural heat is stirred up, and we are made inclinable to mirth; by the third we are made fully merry, by the fourth drunk; by the fifth angry; by the sixth quarrellsome; by the seaventh mad; by the eighth sleepy; by the ninth sick: So I say, all but the first three he utterly 
(*) 
Non inutile consilium Poëtae;  
Qui cupit expertem morbis producere vitam;  
Accumbens mensae pocula trina bibat.  
Scilicet, ut primum sitienti serviat ori;  
Et sic dulce merum debile corpus alat:  
Deinde voluptati, vini conceditur usus,  
Vt poteri●●t curas corda subire graves.  
Tunc conviva bibat postremum largiùs haustum;  
Occupet ut citiù● lumina grata quies.  
His tribus epotis, sano qui corpore gaudet,  
De mensa surgit, laetus abitque domum.  
Qui verò fines praescriptos transilit, iste  
Noxia pro Bacch● rore venena bibit.   condemns. Symposia celebrare, & cum amicis interdum jocundari, non est contra sapientis, viri professionem, friendly meetings and hours to be set apart for recreations, were allowed both by the Laws of the Lacedæmonians & the Athenians, because it recreates the mind, stirs up natural heat in the body, sharpens the wit, and begets a great deal of love and friendship amongst men; but to drink usque ad Crapulam, until we be as loathsome as a Sow, as wanton as an Ape, as mad as a Dog, that, that hath been disallowed both by the Laws of the one and the other; and chiefly because it delivers up the Chastity of the husband belonging to the wife, and of the wife belonging to the husband, into the hands of strangers: A German taking notice how this vice of drunkenness was crept into his Country, thus bewails the state of it: Nulla mayor pest is unquam repsit in nostram Germaniam; facile erat tolerare Tyrannos, caedes, latrocinia; is't is occurrere & remedia cum tempore invenire possumus; Hanc curare luem nulla medela potest, hunc hostem in nostris finibus adeò superbeè grassantem vincere, aut prohibere nullo modo possumus; quomodo conversa est in luxum frugalitas nostra? quomodo degeneramus à patribus nostris? 
(3) 
Magnus erat quondam splendour, decus, atque venusta●,  
Germanis, & Caelaries prolixáque barba;  
Sed levitas nunc est tanta & dementia tanta.  
Vt capita & barbasipsi inter pocula radant:  
Scilicet hic fructus, pudor & sapientia Bacchi.  Luciemberg. de suis Germanis.  majores nostri cum sanguine & sudore suo pepererunt nobis terrarumimperium; quomodo nos decipi permittimus? quomodo Aquilae ad gruem redierunt? Never greater plague came into our Country, than the plague of drunkenness; it is an easy thing to endure Tyrants, slaughters, and Thefts, and in time we can find out a remedy for them; but this Contagion, no physic can cure: how is our frugality turned into luxury? and how do we degenerate from our forefathers, they with sweat and blood made us to be Lords of the earth? and how are our spirits effeminated, to suffer that which they so dear bought to be taken from us? It is a German recreation, and I would to God they would take it home again to them, that we had no cause to 
(w) 
Bruta bibunt quantum natura requirit, et ultra  
quam sitis ipsa ferat, flumina nulla bibunt:  
Solus homo immodico numquam contentus I accho,  
Aeternùm stygijs exatiatur aquis.  Alias. 
Taurus habet certas potandi tempore leges:  
Sic equus, & liquidus quam vehis aër avis,  
Sed nos divinâ qui cum ratione vigemus,  
Cur Venus et Bacchus nocte diéque tenent?  Alias. 
Ventre domum saturo redeunt animalia quaeque  
Manè perunt hilares pascua laeta greges.  
Solus homo potu immodico cerebrúmque capútque  
Obruit, atque cibo viscera tensa gravat.   complain with the Poet; for how many have we known in this flourishing Island, by reason of this to have been sent unto their graves in the spring and flourishing time of their age by untimely deaths? how many have we known by reason of this to have outlived their fortunes, their good 
(x) 
Quis non videt quotidiana inter ebriosos homicidia, parricidia, sacrilegia, stupra, adulteria▪ incestus, raptus, jurgia, perjuria de●ique in deum & reliquos Caelites, blaspha●mias, superstitienes, haere●●s contemptu● superiorum, rebelliones, injurias & contumacias anim● praete●eà desperationem, ignaviam, ignorantiam, 〈◊〉, & it genos al●●? unde rectè dicitur, omnium, non mul●orum vitiorum sc●ntem esse ebrietatem.  
〈◊〉 vae? 〈◊〉? cui sine causa vulnera? 〈◊〉 his qui commonrant●r in vino? Prov. 23. Quanta dementia est libidinis regnum, virtutis exilium, vulgi fabulam & ●isum, bon●rum odium & contemptum, luctum & ina●e gaudium, contentiones, murgia, & incautos congrestus, vino promovere? Haec omnia sunt ebrietatis effectus. P●tr:   names and reputations? how many incests, adulteries, fornications and murders, have we known by reason of this to have been Committed? how many have we known, who whilst they have been themselves, to have been fit Companions for the best men of quality in a Country, when they are buried in Wine, not fit to remain in a civil Society, so offensive every way, so ready to take hold and except against every word that falls; so ready to strike and quarrel upon every occasion? how many have we known, who whilst they have been themselves, to have been so tender of their reputations, as not to look upon a woman dishonestly, when they are buried in Wine, not to be abashed to adventure upon a Common-Whore in the Marketplace? how many hopeful plants have we known by reason of this to have been so 
(y) Videmus multos aetate storentes, formolos, etama●ilissimi colo●s ●xistentes; mox ubi continentiae fines egressi, & ebrietatis consuetudinem induti, des●uere, 〈◊〉, storem illum aetatis, et animi vigorem amittere.  metamorphosed, that he that had known them when they were young, after some little discontinuance of acquaintance, would have been a mere stranger unto them, so puffed were they in their faces, so swollen in their body, so gouty in their legs, so deformed in every part and member of their bodies? It hath been a question in the Schools, as those that are Academics know, whether Socrates (though sober and temperate) were idem numero in age as he was in youth: but if this question had grown of any of the sons of Bacchus it would have been determined, as it was of the 
(*) Theseus' his Ship was a hundred times mended.  Ship that was so often patched and peeced, that none of the first materials thereof remained; so doth it 
(4) Quid turpius ebrioso, cui saetor in ore, tremor in corpore, qui promit stulta, prodit occulta, cui mens alienatur, facies transformatur?  transform a man, both in the inward faculties of the soul, and the outward lineaments of the body. It was a witty and pithy answer of Anacharsis, who being demanded whether there were women, intending dishonest women in Scythia, answered, ne 
(*) 
Sinè Cerere et Libero friget Venus  Terent. in Eunuch.  vitis quidem, no Wine truly; thereby showing that if there be no fuel there could be no fire, or if there be both fuel and fire, yet if there be no bellows, it will not easily be kindled. Thus elegantly have the Ancients set forth the deformity of this nasty vice.  Rustic: 
Sir, you have shot your sharpest Arrows at this abuse, but you might as well have kept them in your Quiver, if you do not show us how we may reform and redress it; for to discover abuses, and not to show how to redress them, is to lay open a wound, and not to apply a remedy to it.  jurisp: 
The 
(5) Melius quidem vel salubrius remedium (ut inquit Serenissimus nuper rex) ad curandam perniciosam ebrietatis contagionem non potest excogitari, quam popinas ebriosorum receptacula, tanquam fomitem extirpate: leones ursosque non reperia● nisi ubi caverna habent; et purgaretur respub: sipopinae eorum latibula extirpatentur.  remedy is already prescribed, and if it were not, yet my intent is not to take upon me the office of a Senator to reform abuses; that I leave to men of riper judgement, but to show you the deformity of the abuse, that so you may avoid both it and the Laws: for believe me Sir, I am of opinion in this case, as Tiberius was in the like case, that 
(z) 
— Sint paucae leges;  
Et valeant po●iùs pondere quam numero.  
Vt solet in dab●s inter convivia caenis  
Multa gravant stomachum sercula, pauca juvant.  
Sic hebetat ●entes legum con●usio, quae si  
Sintp ●ucae et faciles, nausea nulla for●t.   multitude of Laws do little avail, and that in some Cases and at some times the Laws may well be suffered to take their rest. The Aediles upon a time complained, that the Laws concerning the excess of expenses was naught set by, and the sumptuousness of movables, which was forbidden, daily increased, and desired the Lords of the Senate to assist them in the reformation thereof; the Lords not willing to meddle with the matter, referred the Consideration thereof to Tiberius himself; Tiberius wisely considering how unseemly and 
(a) 
Fertur dixisse Tiberius, satius omittere quod assequi oequiret, quam tentare turpiter quod posteà non efficeret.  Tacit. lib. 3.  dishonourable it would be to undertake that which could not be effected, or if it could, yet with the ignominy and infamy of many noble men: he sent his Letters to the Senate to this purpose; it would be convenient my Lords peradventure, that in other matters I should be demanded my opinion in your presence, & speak what I thought behooveful for the Commonwealth; but in this I thought it were better to withdraw mine eyes, because it is not in my power easily to redress it. If the Aediles had before asked my advice, I know not whether I should rather have persuaded them to let pass strong and rooted vices, than go so far that it should be known how unable we are to redress some kind of abuses. If I should go about any such thing, I know not where to begin. Shall I reduce to the ancient Custom your spacious Country-houses, the number of your servitors, the quantity of silver and gold, your painted Tables and Pictures of most curious workmanship, the superfluousnes of apparel both in men and women, your precious stones, for which our money is transported to foreign Nations? I am not ignorant that these things are blamed at public meetings, and a mean wished for; but if any man would make it a Law to punish them, those themselves that complain would exclaim that the ruin of the Nobility is sought after, for that there are none free from this crime: 

Sapienter dictú cujuscúnque illud fuit,  
Nec Veneris nec tu vini capia●is amore,  
Vno námque modo Vina, Venúsque nocent.   Wherefore the best means to redress a general evil is, that every one would prescribe a Law to himself, and amend one: it was the wish of Tiberius in his days, & I wish it with all my heart in our days.  Rustic: 
Sir, you have sufficiently showed how that odious vice of drunkenness doth conduce to the breach of those Laws, I pray you in the next place, show how clothes and Apparel doth any way conduce unto it.  jurisp: 
You must know, that decent apparel is 
(b) 
Vestes nigellae & candidi mores maximè ornant.  Augustin.  commended and commanded by the Laws of God and men; it is inordinate apparel which is prohibited; when as we wear our clothes not to cover our nakedness, but to discover it, by dasling the eyes of silly people, with glorious outsides. A misdemeanour, of which the Prophets, Apostles, and reverend Fathers of the Church have taken special notice. Saint Peter in his 
(c) 
1 Pet. 3. vers. 3. In vestitu superbia à deo atrociter pu●●ri Esayas Propheta Iudais denuntiat. Esay. 3. vers. 18.  
Venustè hoc dilemmate taxatur mollities muliebris; si pulchrae sint mulieres, sufficit natura; non contendat ar● contra naturam; si turpes sunt natura, id quod opponit, deformitatem magis arguit.   first Epistle gives us a special Caveat to abstain from intemperate wearing of apparel; and the holy Fathers of the Church have in some indignation arraigned the proud men of the world, and would needs know of them, why they should so expensively lavish out in disbursing of so much money to so little profit, in fading corruptible garments, and why they should be so proud of those poor vanities, which being at the best are but borrowed out of the guts of the earth, or of the silly silkworm, and 
(d) 
Vestis è peccato originem habet.  Gen. 3. vers. 7.  begotten by sin and transgression, and still are subject to the moth and corruption. And why they should neglect those things which are of 
(e) 
Divitias animi solas ego judico veras:  
Quae sita sunt extra nosmet, non sunt ea nostra.  
Stilpho captâ patrià, amissis liberis, amissâ ●ore, dixit, omnia mea mecum sunt; justitia, temperantia, prudentia.  Seneca. 
Haec non diripiant, nec depraedentur Achivi.   more worth, and to be had at easier rates, and are out of the reach of time and corruption; the which the more they wear, the more gloriously they shine; and which they may ever carry about them, yet will they be no burden unto them. They ingenuously confess, they know no reason unless it be by such glorious outsides to deceive the world, as did the 
(f) Evam serpens decepit murenulae figurâ.  Serpent our first parents in the beginning. And therefore as do the Laws of God, so have the Laws of 
(g) See the Stat of 24. year H. ●. cap. 13.  men shot sharp Arrows against these persons, and prescribed them what garments they shall put on.  Rustic: 
Sir, I pray you give me leave to expostulate a little with you concerning those Laws you now speak of: for it doth concern us all: Is it not lawful for a man to wear what Clotheses he will?  jurisp: 
No; it is not 
(6) The statute of 24. H. 8. in grounded upon the Laws of Arms. By the Laws of Arms a Prince may use powder in his apparel as thick as he pleaseth; a Duke in his mantel four ranges only, a marquis three and a half, an Earl three only.  lawful for Dukes and Marquess' to put themselves into the habits of Kings and Princes; nor for Viscounts and Barons to Cloth themselves in an attire belonging to Earls; nor for Gentlemen to wear such habits as are set apart for Knights of the order, and men of their quality and degree; nor for yeomen, husbandmen, and serving-men to attire themselves like unto Gentlemen; briefly, it is not lawful for such as are sordidati, to put upon them the habit of Candidati, nor for the Plebei to attire themselves in the habits of the Patritij, nor for servi to go as do the ingenui: in a word, it is not lawful for men of low degree to cloth themselves in the habit of men of high degree; nor honourable for men of high degree to attire themselves like unto men of low degree; but necessary it is that every man should wear a habit according to his 
(7) 
Forma habitus & vestitus apud veteres strictè observata fuit; nec inter homines solùm, sed etiam inter mulieres. Festus tradit matronas illas appellatas esse, quibus stolas habendi jus erat. Nam meretricibus inhonestísque mulieribus stolae usus prohibitus erat; erat autem stola oblonga & ad talos usque dimittebatur.  Brissonius  rank and degree.  Rustic: 
What if a man do transgress in this kind; what danger doth he incur?  jurisp: 
Besides the danger of the Laws, and the censure of the multitude, he doth incur the Censure of Caesar. Augustus Caesar upon a time seeing some Roman Citizens clad in short fullyed cloaks called upon them with a loud voice, 
(h) Sueton: in Augusto Caesare.  
Romanos rerum dominos gentemque togatam.  As if he should have said, ye Citizens which challenge to yourselves a prerogative to be the Lords of the world, and to be the long-robed Nation; how cometh it to pass, that you are clad in habits more fit for such as live in the Country, and follow 
(i) 
Conveniunt longae vestes qui publica tractant  
Munia, consulto juris populúmque regentes.  
Conveniunt succincta vitis venantibus ipsa  
Pallia, new rapiant spinae, aut virgulta morentur  
●urrentes, rapido resonent neu flamine venti.   hawks and dogs, than for men that govern & give Laws unto the people: I would have you know, that long Gowns would better suit with your professions, than such short jackanapes Cloaks.  Rustic: 
In my opinion Sir, it is a needless thing for a man to stand so much upon those 
(k) 
Cucullus non facit monachum.  
Si promissa facit sapientem barba, quid obstat,  
Barbatus possit quin caper esse Plato?  Morus.  outward shows and appearances; if a man live as he should do, it matters not what Clotheses he doth put on.  jurisp: 
O but Sir, there is a decorum and order to be observed in every degree and condition of life, and these outward ornaments are the 
(l) 
Vestis virum indicat.  
Huc valde pertinet elegans  
Ausonij Epigramma de duabus sororibus.  
Delia, vos miramur, & est mirabile, quòd tam  
Dissimiles estis túque sorórque tua.  
Haec habitu casto, cum non sit casta, videtur;  
Tu praeter cultum nil mere, tricis habes.  
Cum casti mores tibi sint, huic cultus honestus,  
Te tamen & cultus damnat, & actus eam.  Ans●. Epigr: 102.  books in which the vulgar that cannot judge of thee, read thy thoughts and intentions. If thou be a Student of the Laws, & they behold thee walking in the streets in thy boots and gingling spurs, they presently conclude, there goes Hotspur the Lawyer, that thinks the time never flies fast enough, unless he puts spurs unto it. If thou be a Divine, and servest at the Altar, and they behold thee in an irregular habit, and hear thee to make it a case of conscience to put on those comely decent Ornaments, which the Church hath prescribed, they presently conclude, there goes a wilful peevish fool, a disturber of the peace and the tranquillity of the Church, who though he hath not wit enough to know white from black, meat from mustard 
(m) cum multi adveniebant ad congratulandum cuidam, in quem Alexander● tus beneficium impendiò opulentum contulistet. Addubitat pr●mò simplex quid eslet beneficium, et obsonium aliquod esse suspicatus, rogavit, num esset elui.  beneficium from obsonium, yet he will take upon him to be more wise than all the reverend Fathers of the Kingdom, and prescribe unto them what robes & ornaments are fittest to be worn in the Synagogues and Congregations. A pretty pert fellow, that never talks of the Fathers, but with a kind of slighting of them, that never receiveth the blessed Sacrament with more outward reverence than he doth his ordinary meat and drink, nor ever feasteth but upon good Friday, or special fasting days; that talketh much of truth, yet will lie abominably; and had he but art to his invention, Aesop might well give him the Buckler, that hath charity often in his mouth, and will 
* Scit laudare magis nemo minúsque d●re.  magnify his neighbour's hospitality, & his beneficence to the poor, but as for himself, you shall sooner get a tooth out of his head, than a penny out of his purse; that will frequent the Church duly, but if he hear at any time the Organs go, or the Chanters Chant, than he runs away as if he had been scared with some hag or hobgoblin; of what Nation, Religion, or what his name is, no man knows, nor he himself, some say he came out of Utopia, and is of the Religion there professed, and his name is Separatist, others say, he came out of the clouds from Aristophanes' City of Cuckoos, and is of the Religion there professed, and his name is Brownist; others say he came out of the Moon from Lucian's inhabited Country, and is of the Religion there professed, and his name is Neuteralist; others say, he came out of Plato's Commonwealth, situated directly under the Poles, where the people swarm in Summer as the Bees do in Winter, and is of the Religion there professed, and his name is Anabaptist; every man wisheth him at home again, for wheresoever he cometh, he hatcheth nothing but schisms and dissensions. If thou be a 
(8) If the Courtiers of our t●me would but apply such remedies to the good men of the City that are ●●cke of the fashions, as Sir Philip Calthorpe did to I. Drake a shoemaker of Norwich, they would quickly cure them of their maladies. This Knight having bought as much fine Cloth as would make him a Gown, and sent it to his Tailor; I. Drake seeing the Knight's Cloth in the Tailor's shop, liking it very well, bought as much of the same, and gave direction to the Tailor to make it up in all points like unto the Knights. The Knight being given to understand thereof, remembering the old Proverb, Ne suitor ultra crepidam; commanded the Tailor to cut his Cloth as full of holes as his shears could do, and so to make it up, which the Tailor did accordingly, and in like manner cut I. Drakes & made it up, and brought it home to him, which when I beheld, he fell into a passion and swore by his pantosles, that he had spoilt his Gown; Mary quoth the Tailor, then blame your s●l●e for it, for I have made it according to the Knights in all points as you commanded; Mary (quoth To:) if ever I became of the Knights cut again, I will give you leave to cut as many 〈◊〉 in my ●in as you have now done in my Gown.  Citizen, and they behold thee in an unusual habit and attire differing from the fashion of the City, they presently conclude, there goes a spendthrift, one who hath bespoken his lodging in Ludgate already. If thou be a Soldier, and they behold thee to fashion thine apparel according to the fashion of thine enemy, they presently conclude, as the Soothsayers did of Darius his 
(n) 
Darius' 〈◊〉 tex no aut altero anno priusquàm cum Alexandro cons●● gerer, gladium quem indies gestab●t Persicum, in Macedonian ensis formam commutavit; quod cum ad Augu●●● 〈◊〉 est, sili e●s Persia rectores fore diceban●, quorum mores Darius in gladio imitatus esset.  Castill: lib. 2.  Sword, that they into whose fashion thou puttest thyself, will be Lords over thee. If thou be returned from the Indieses, or out of some foreign Nation, where thou hast had some crosses and losses, and they behold thee in a habit used in those Countries, they presently in stead of pitying thee deride thee and say, welfare his heart, he hath not lost all, though he hath had some knocks and losses, yet be hath brought home the fashion with him. If thou be a Gentleman, and they see thee lavishing out in embroidered suits more rich than thy revenues will maintain, they presently conclude, there goes a 
(o) Pictus quidem est, et magis pictus, quam gallus gallinaceus triginta gallina●um maritus.  painted fool, one who carries a burden like Atlas, a whole manor on his back; whose end if he amend not, in time will be beggary and misery. If thou be effeminately clad, going all open in the dead time of the year, to show a rich undergarment that was never paid for, they presently conclude, there goes one of Venus' darlings, or Cupid's whirligigs, one that hath a windmill in his head, and the breeze in his tail: whose end (if Tyburn take him not) will be in an Hospital. If thou be of the feminine sex, and in thy habit and attire dost resemble the masculine, cuttest thy 
(*) 
Vittis olim utebatur homestae mulieres, meretrices non.  Briston: 
Vnde Poëta.  
Scripsimus haec illis, quarum non vitta ligatos  
Attingit crines, nec stola longa pedes.  Ovid. 
By the Statues of Ireland Englishmen are prohibited to wear their beards like Irishmen. Vide Stat: Hibern: de Annº 25ᵒ. H. 6. cap. 4. Rot. Parliament cap. 20. We need a Law to prohibit English- Women to wear their hair like Englishmen.  
It would well become these women to put in ure the old fashion of England, to ride astride on their horses; for I find until the reign of King Richard the second they did so. Queen Anne the wife of King Rich: and Sister to the Emperor Winslaus, being the first that taught English-women to ride on side-sa●dles   hair, thy chiefest ornament like unto a man, and wearest thy Clotheses like unto him, they presently conclude, there goes a strange woman, an Hermaphrodite, a Proserpina, a good wife for Pluto, Rhadamanthus, or some of their followers or acquaintance: if thou be an Englishwoman, and they behold thee following the fashion of thine own Country in the Attire about thy head, in the habiliments about thy neck the fashion of the French, and in thy long robes the fashion of the Spanish, they presently conclude, there goes a Sphinx or a 
(p) 
Chiwaram Homerus sic describit.  
Antè lo, retrò draco, media ipsa Chimara.   Chimaera, one whom GOD once made a woman, and she hath made herself a monster. If they behold thee rufft up to the ears, cufft up to the elbows, and banded over thy shoulders, they presently conclude, there goes Ruff, Cuffe, and Band, a good subject for Poets to make sport withal. If thou be a Citizen, and they behold thee gadding after new fashions, turning fast into loose, a flap into a fan, they presently conclude, there goes a Counterfeit bastard Gentlewoman. if thou be a Gentlewoman, & they see thee one month in one fashion, the next month in another, the third in another, and so in as many fashions as there are months in the year, they presently conclude, there goes a wife for a Nobleman, that will make a Gentleman a beggar. If thou be a Lady, and they see thee daubed over with gold and silver, and pranked up with rich jewels and precious stones, beyond thy degree & husband's estate, they presently conclude, there goes 
(8) Ecce vas omnium vitiorum mulier sine pudore, bestia sine honore, appetens primos recubitus in mensa, primam sedem in Ecclesia, primatum in balneo, et chorea, semper pigra, rixosa, criminosa, scabiosa, omnibus odiosa, soli Cerbero chara, & in fallacijs optimè ins●●tuta.  a wanton, one who placeth her chiefest happiness in 
(9) It is the observation of a learned Herald; as many of the Empresses in former times did wear whole Kingdoms at their ears: so many Ladies now adays whole Manors on their sleeves.  stones, and is not ashamed of it, she wears them in her forehead to enchant passengers, and to toll home Customers: the King of late honoured her husband with the degree of Knighthood, and the Heralds gave him Arms, and it shall cost her a fall but she will give him a Crest, and bring him into the forked order of the Knights of the Post. If they behold thee coming from the 
(q) 
Quae pictas geritis facies, vos jure potestis,  
Dicere cum Flacco pulvis & umbra sumus.  Owen: 
Similes sunt pulcherrimis istis libris quorum aurei quidem umbilici, et purpurea foris pellis, caeterum intus, aut Thyestes, liberos in Convivio comedens, aut Oedipus matris maritus, aut Tereus cum duabus sororibus ●em habens; de quibus Poëta; 
Illa foris picto similis mihi visa l●bello.  Et alias.  
Hae quidem sunt foris pulch●ae, intus morbidae, marcentes et mirè informs, & similes parieti incrustato, intra quem multa ruinosa sunt; aut sepulchro splendide foris extructo, quod deformes intus calvarias, nuda ossa, & obscaenos faetores continet, Vnde Poëta; 
E● to●a quae primâ dulcedine fundit odorem. At graveformosâ sub cute virus olet.    Painter's shop, having apparelled thy face in an artificial die, they presently conclude, there goes a true Emblem of mortality, dust and ashes as beautiful as a rose to the eye, but touch her she is full of deadly poison. As like her old 
(r) Est serpens, verm●s, vulture, Crocodylus, et Hydra.  Grandfather as she can look, that can like him metamorphose herself into any shape, as blind as a worm with pride and self-love, as greedy as a Vulture to satisfy her beastly appetite, as deceitful as a Crocodile, and as cruel as a Hydra; if they behold thee at midday in thy night habit, they presently conclude, there goes an Owlybird, or more plainly, an uglybird, a fit wife for Sardanapalus or Heliogabalus, that turned the nights into days and the days into nights. Thus do our Antic outward appearances afford matter of sport and pastime to passengers and Poets. The Laws therefore before mentioned are made to curb us, and keep us in, that we exceed not a decorum in our 
(10) 
Modus in vestitu observandus; ita ut nec luxuriosus ut prodigus, nec sordidus ut avarus, nec comptus ut meretrix, nec rusticus ut colonus, nec ineptus ut aulae tyro, sed aptus, mundus et honostus, incuriosus, sed non indecorus. Vt eleganter Iac● nuper Rex in lib. 3. ad H. Principe●.  
Providè tam ab antiquis patribus, quam à modernis tradita est moderatio de habitu; quia per exteriorem habitum, saepè interior de● signatur. Vide constiru: Othobon: sub titulo de habitu Cleric.   habits and attire.  Rustic: 
What clothes may we wear, I pray you, to avoid the Laws and the Censure of the multitude?  jurisp: 
Any Clotheses that do not savour of irregularity, of too much baseness, or too much pomp and gorgeousness. For by the wearing of clothes, a man must not think to purchase any 
(s) 
Cordato egregióque adolescent nihil turpius est, quam in cute curanda plus aequo operari.  Seneca. 
Rectè Epictetus; hebetis ingenij esse docet in rebus corporis immorari, cum quae ad illud pertinent facienda sunt obiter: cura autem omnis ad animum transferenda est.   fame or renown: Munditiae mulieribus, labour viris convenit, Neatness and cleanliness belongs to women, but the only glory and ornament to a man is valour and magnanimity. Insana est ambitio fimum tegere purpurâ, & pallidum cadaver in pheretro aureo povere, nam quò plus ornatus, eò plus horroris habet, saith one of the wits of his time, the witty and sententious 
(11) Petrarch was a man of great accounts in Italy, his Ancestors were Florentines, and lived in exile, but he returned home, and died in his own Country of an Apoplexy, being seventy years of age wanting but a day; he was buried at Arquato Montanere, a village belonging unto Milan, where in honour of him a Sepulchre of Marble was built, and an Epitaph of his own making inscribed, part whereof is as followeth. 
Frigida Francisci lapis hic tegit osla Petrarchae,  
Fessúsque interris, caeli requiescit in arce.   Orator and Poet Petrarch the Italian, it is a kind of madness to enamel mud-walles with gold and silver. Put a stinking Carcase into a golden Coffin, it smells never the less. Put what Clotheses you will upon a Blackamoor, you shall never make him white, nay, the more rich you clothe him, the more deformed you shall find him. 
For Contraries each other best descry,  
Swart Crows seem blacker, when white Swans stand by.  Wherefore if my advice might pass for Currant, I would have every true Britain to put on the resolution of a true Roman; and to be like unto Augustus, who thought it a dishonour and disparagement to himself and his Country, to be beholding to his neighbouring Countries for Clotheses to put on his back.  Rustic: 
I would to God I had given my Teem of Horses and Oxen too, that there were a Law made to tie us to wear our Country-Commodities, and none other; and the old Law made in the days of King 
(t) By the Stat. of 11. Edw. 3. Cloth made out of the Realm was prohibited to be worn.  Edward the 3. were revived, and the Statue made in the days of King Henry 8. were put in execution, I am sure, it would be well for us if it were so. Our Wools would not stick upon our hands as now they do; and I believe the Citizens would not be sorry for it.  jurisp: 
Sir, in my opinion, there should not need a Law in this Case if we did affect our Countries as we should, every man's reason should be sufficient to prevail with him. Why should any Englishman trouble himself or others to send so far as Naples and Persia for silks to Cloth him, when as he may furnish himself with materials more useful and necessary in his 
(12) 

Dictum fuit olim per H. Huntingto●●●●.  
Anglia terrarum decus & flos finitimarum,  
Est contenta sui fertilitate boni.  
— Anglia dulce solum  
Et tua dulcedo pristina, dulce facit.  
Quae nihil a Gallis, sed Gallia mutuat à te,  
Quicquid honoris habet, quicquid amoris habet.  
Quicquid amat luxus, quicquid desiderat usus,  
Ex te proveniat.  
Insula praedives quae toto vix eget orbe  
Et cujus totus indiget orbis open.  Dictum est de Innocentio quarto, quòd amote servido & flagranti ad videndum divitias Londini & delicias Westm. captus erat.  
In laudem Britanniae quidam ita scripsit.  
Illa quidem longè celebri splendore beata,  
Glebis, lacte, favis, supereminet insula cunctis,  
Quas regit ille deus; Spumanti cujus abore  
Profluit Oc●anus.  
Testes Lon●onia ratibus, W●ntonia Baccho,  
Hereford; grege Worcestria fruge redundans,  
Batha lacu, Salebira feris, Cantuaria pisce,  
Eboratum silvis, Excustria clara metallis, etc.  
Hen: Hunting●hist. lib. 1. initio.   own Country? Why should he bestow hundreds in foreign parts to feed moths and Cankers, when he may feed them at home a great deal better cheap? Certainly, I know not, unless he will allow this Paradox to be a Principle, That things far fet and dear bought are good for Englishmen. The Laws of God and nature enjoin us to love our Countries, and to prefer the useful Commodities thereof before the superfluous Commodities of foreign Nations, the Wool of sheep before the excrements of worms. If we lived near unto the Torrid Zone, or in any hot Country, we might have some colour to affect the Commodities of Persia and Naples; but living in a Climate rather inclinable to cold than heat, where if one quarter of the year prove hot, the rest is cold. I know no reason for mine own part, wherefore we should so much affect to wear those foreign light Commodities. If therefore we cannot be alured to affect our Countries (which every good disposition naturally doth, and preferreth the Commodities thereof before the Commodities of foreign Nations) by any argument drawn ab utili & Commodo. Yet let us be alured by arguments drawn a necessario; yet being as great a Solecism for such as live in cold Countries to put on light Clotheses, as for such as live in hot Countries to wear heavy garments.  Rustic: 
Sir, if you tell Socrates or Seneca, that they ought to prefer their Countries; the one of them will tell you, that he is Mundanus, that the whole world is his Country: and the 
(13) In quam cúnque terram venio, (inquit Seneca) in meam venio. Patria est, ubicúnque est benè; illud autem per quod benè est; est in homine, non in loco.  other, that that is his Country where he fares best, and hath best entertainment, and that it is not for 
(w) Libera mens quae per orbem naviter vagandi facultatem habet ad unum angulum, vel angustum unius Civitatis, aut provinciolae gyrum terminari nolit.  noble spirits to be chained and wedded to any one corner of the earth, as to neglect the other parts of it, having an interest in the whole; it is for snails that want legs to walk and wings to fly, for bondmen and slaves that are debarted of liberty to be tied to places, but for Eagles and free men that have the world at will, to take benefit of the whole. If the foggy vapours of the Lands offend them, to fly into the Country's more constant and settled: and if the heat near unto the line offend them, to betake themselves unto more temperate Climates.  jurisp: 
O but I would tell them again, that 
Necessity forceth every wight,  
To love his Country with all his might.  I mean that Country wherein he drew his first breath, where he trod his first steps, where he received his education, which fashioned his mind, and gave him a well-being in the world, where his lands and revenues lie, and where his friends and acquaintance are bound up fast together in the bonds of consanguinity and affinity, and I would send them to no other Schoolmaster than to the dumb Creatures to be instructed herein: the Naturalists do observe, that the Hare when she is hunt will hasten to the place where she was bred, to take her last farewell; that the Fox though he pray abroad, yet will kennel at home; that the fowls of the air & fishes of the Sea by an instinct of nature, are so taken with the places where they were bred, that they will never depart far from them. So that God and nature enjoins every one to love the Countries & the Commodities thereof, where they are governed by good and wholesome Laws, and enjoy their possessions in safety before other foreign Countries and Commodities; of whose Laws they receive no benefit.  Rustic: 
O but if a man suit himself with such Commodities only as his own Country can afford him, no man will set by him, or regard him, whereas if he be clad in silks and velvets and the rich Commodities of other Nations, every man will honour him, as the 
(x) 
Cyprus apud Xenoph splendidissimo amictu describitur, et ob eum apparatum obstupefactos Persas caepifle ipsum adorare, cum antehac adorâfset nemo.  Xenoph: lib. 8. Cyrop:  Persians did Cyrus, when they beheld him in all his bravery.  jurisp: 
Truly amongst wise men Clotheses make no difference, if they savour not of irregularity. Mary glittering shows do oftentimes dasle the eyes of silly women, and sometimes also of silly and simple men; whose wits have not an edge to pierce any further than the outside only, but Solon will discover Croesus to be Croesus, let him put on what 
(14) 
Nemo ex istis quos purpuratos vides (inquit Seneca) faelix est, non magis quam exillis, quibus sceptrum & chlamydem in scaena fabulae assignant, cum praesente populo elati incesserunt, et cothurnati, simul exiêrunt, excalceantur, & ad statum suum redeunt.  Senec. Epist. 56. 
Navis bona dicitur non quae pretiosis coloribus picta est, nec cui argenteum et aurcum est rostrum, nec quae filcis & opibus regijs presla est: sed quae stabilis et firma est, et ad ferendum incursu● maris to● da. Regula non quam formosa, sed quam recta quaeritur in homine curem nihil ad rem pertinet, quantum art, quantum faeneret, à quam multis salutetur, quaàm pretioso incumbat lecto, quam pellucido poculo bibat, sed quam bonus sit.  Senec. ibid.  habit he will, and a wise man will know an Ass to be an Ass by his neighing, though he be clad in a Lions or a Fox's skin. It was an apt answer which Solon once gave Croesus, when Croesus had put himself into a gorgeous habit & attire, and would needs know of him whether ever he saw a more beautiful sight in all his life; told him that he had seen the Peacock, that went more gorgeously on the week days, than he did on the holy days. It was a pretty passage likewise which happened between the poor man and the proud man in the Dialogue. A Glorioso vaunting of his painted Clotheses that they were not like other men's, but of a new fashion and different Cut unto them, which the poor man hearing, thinking he had been out of his wits, took heart unto himself, and was so bold as to tell him, that better men were content to wear worse Clotheses, and that worse Clotheses would better become him; they being neither fit for him, nor he for them; and that he did much marvel, that he being but a servant should not content himself to wear such Clotheses as his own Country could afford him, but should trouble the 
(y) 
Tu fortassis aliorum servus disjunctissimas fatigas gentes, tibi nent, tibi pectunt, tibi nexunt Belga, tibi Persae: Augusto cunctorum domino, aut uxor et filia sorórque cum neptibus.  Petrarch.  Belgians, the Persians to spin, card, and wove, to make him a garment, which was neither civil, nor manly, nor beseeming a Roman, but effeminate, profuse, and ridiculous. When as the great Augustus, that was Lord of all, could be well content to wear home-made Clotheses, such as his own family, his wife, his daughter, his sister, and nieces did provide for him. Such respect, as this Glorioso drew unto himself, do painted Clotheses and gorgeous outsides draw unto a man, making him indeed to be hated and contemned. I would therefore have every true Britain, I say it again and again, to put on the resolution of a true Roman, and to be like Augustus, whom I find in the Catalogue of the most renowned Princes, 
(*) 
Sueton: in Augusto.  Petrarch.  Qui veste non aliâ quam domesticâ usus est.  Rustic: 
I hope you will allow the gallant Courtly Ladies, and the lusty Country Lasses, that have not disposed of their Virginities, to set forth themselves in the richest Ornaments and attire that money can buy.  jurisp: 
Quae pura sunt nuda viderì amant, mos est faeda coloribus abdere; virtue never appears more beautiful than when she presents herself naked unto us. It is the condition of vice to cloth herself in colours to cover her deformity. Certainly, the Ladies of the Court, and the Lasses of the Country, can no way better set forth themselves, than by putting upon them the habits of 
(z) 
Peregrini odores, atque omne artificium benè olendi sunt signa defectuum; sed bonae famae odor bonus, latiúsque sensibilis, quam aromatum, si teratur, 〈◊〉 sulphurum, si cremetur.  Pe●●arch. 
Bonne renommée vaut mieux que ceinture d'orée,  
A good name is better than a Crown of gold.   modesty and civility. These will make them glitter like the stars in the Firmament; smell like the gardens of Adonis and Alcinous, and draw the affections of Suitors and affectionate followers unto them more powerfully, than the 
(a) 
Cyneas fuit Pyrrho in delicijs, & de illo dicere solebat, quòd plures Cyneas cum lingua, quam Pyrrhus cum gladio & pugione vicit.  
Linguam Ciceronis appellavit Ennius flexanimem, quia animum in quamcúnque vellet partem raperet.   tongues of Cicero and Cyneas did the ears of their Auditors. 
(b) Esse potest locuples, improbus atque probus.  Outward ornaments of Cloth of silver and tissue, of silks and velvets, of jewels and precious stones, are common as well to the bad as to the good, to whores as to chaste Matrons & Virgins: but these alone are impropriated to virtue and goodness. Yet I will acquaint you with a Custom which the old Romans used; the Romans were used during the minority of their children, to make little difference between their sons and their servants, their daughters and their handmaidens, by clothing and attiring them, that time they set apart for the beautifying & adorning of their minds in all kind of literature, and did conceive to prank them up in 
(c) 
Vestitus insignis superbiae vexillum nidúsque luxuriae.  Petrarch.  Clotheses, would be a means to withdraw their affections from those things, which in future times would do them more good; and therefore until the time they intended to bestow them in marriage, they kept them in a kind of servitude, but then as Flora in her prime, as the Sun at the highest, or the Moon in her compliment did they set them forth; so that every child took notice by the sudden alteration of their habits, what their parents did intend towards them: and so Suitors as to a fair and market repaired unto them. Which custom of theirs I commend as a most laudable custom, but for such as are already preferred, to lavish out in Clotheses beyond their degrees and estates, and to no other end, than to steal away the affections of husbands from their wives, or of wives from their husbands, that I utterly condemn and disallow.  Rustic: 
Sir, you have sufficiently showed how idleness, drunkenness, and the inordinate wearing of apparel do conduce to the breach of the Laws derived out of the sacred Law; and what the Laws of Commonition are which do punish the same by way of prevention. I pray you in the next place show what the Laws are which do punish Adultery when it is committed, and what punishments the Laws have provided for the same.  jurisp: 
The Laws that punish Adultery, are Laws of Anineadversion; which (as the Laws of Commonition do punish only ad Castigationem, that the delinquent himself may be stayed and stopped in his unruly courses,) so these do punish ad ruinam; that others seeing the punishments may be deterred from committing the like offences.  Rustic: 
What are the punishments which the Laws inflict upon offenders in this kind?  jurisp: 
By the Law of God the punishment was no less than death; the 
(d) Levit. 20. v. 10.  Adulterer and Adulteress shall die the death. If you look into the sacred Scripture, you may there behold that for the transgression of one man in this kind, a whole Tribe hath suffered; for the transgression of many, whole Cities have suffered; for the transgression of the multitude, the whole world hath suffered. If you read but the story of 
(e) Gen. 34.  Sichem and Dina, you shall there see how that for the transgression of Sichem, all the Sichemites suffered; how the 
(f) judg. 19  Benjamites suffered for the abuse offered to the Levites wife: how David for Urias' wife; how Pharaoh for Abraham's wife; how Samson for Dalila. If you look into the story of Sodom and Gomorrha, you may there behold how that this transgression was a principal cause of the ruin and destruction of those famous flourishing Cities. If you look into the Tragedy of Troas, you shall there behold the punishment due to this transgression lively set forth by Seneca in the beginning of the Tragedy in Hecuba, where she bewailing the incertainty and mutability of all worldly pomp and pleasure, wisheth all such as place their felicity in it, to make her and the City of Troy their objects and looking glasses. 

(g) Seneca in Troad. initio.  Quicunque regno fidit,  
Et magnâ potens dominatur aulâ,  
Me videat, & te Troja.  
Who so in pomp of proud estate,  
Or Kingdom sets delight;  
Or who that joys in Prince's Court,  
To bear the sway of might.  
Ne dread the fates, which from above  
The mighty God downe-flings;  
But fast affiance fixed hath,  
In frail and fickle things.  
Let him in me both see the face  
Of Fortune's flattering joy,  
And eke respect the ruthful end,  
Of thee O ruinous Troy.  Senec. in Troad. If you look into the History of the 
(h) Gen. 6. & 7. 
Heu tanta impietas toto grassatur in orbe,  
Vt submersa deus cuncta animata velit!   old world, you shall there see that this transgression was a principal pioner to undermine the earth, and to open the sluices to let in the deluge upon it. So odious hath this transgression been in the sight of God, and such sharp and severe punishments hath God ever inflicted upon transgressors in this kind.  Rustic: 
What Canonical Laws have been made to punish this transgression; and how did the jews and the Heathen people punish the same, I pray you acquaint me.  jurid: 
You shall understand, that by the ancient Canons of the Church, that he or she that was convicted of Adultery, was to do penance for the space of seven years, before he could receive a plenary absolution. By the peculiar Canonical Laws of this Nation wherein you live, if a Minister had been convicted of Adultery, all his goods were presently to 
(i) Reformat. legum Ecclesiast: de adulterijs et divortjis. Cap. 2.  devolve unto his wife and children, if so be he had any; if not, to such good uses as the judge in his discretion should think fit; and if he had been formerly promoted to any Benefice, to have been deprived, and to have been made incapable ever after to have enjoyed any other; and to have been banished, or otherwise to have suffered perpetual imprisonment; if she had been a wife that had thus transgressed, she was to lose her dowry, and all the fortune she could expect from her husband, and either to be banished, or to suffer perpetual imprisonment. The fundamental Laws of our Nation take no notice of these offences, but leaveth the punishment thereof wholly to the Ecclesiastical judges; but if the Adultery be enforced, then do our Laws not only punish the malefactors, but their 
(k) 
Equus ejus dedecorabitur, caudâ ejus abscissâ, canis leporarius, vel alius eodem modo dedecorabitur, si habet accipitrem, perdat beccam, ungues, et caudam.  Bract. lib. 2.  dumb Creatures, their Horses, Hawks, and dogs, by disfiguring of them, that every man may take notice by looking upon them, of what condition their Masters are; which Laws continued in force until about the time of King Edw. the 1. who by the Statute of 
* Westm. 1. cap. 13.  Westm. the 1. mitigated the rigour of those Laws, making this offence to be but a trespass; but afterwards finding some inconveniences to arise, by reason of this mitigation by the statute of 
* Westm. 2.38.  West. the 2ᵒ. he caused this offence to be made felony again. So strict the Statute and fundamental Laws of the Kingdom wherein we live been against enforced Adulteries. By the Laws of the jews the punishment was death, or a 
(l) Bundorf. de Synagoga judaica. cap. 34.  punishment as grievous. If the offence had been committed in the Summer time, they were to undergo the Ant-penance, which was to sit for a certain season in an Ant-hill, his ears and nose being stopped: if in the Winter time, than they were enjoined the Water-penance, to sit up to the chin in cold water for a certain season. Which kind of punishment it is said that Adam underwent in Medeasch for eating of the forbidden fruit: if the season were neither hot nor cold, than a certain kind of fasting was enjoined for the present, and when Winter or Summer which first approached came, than they were to undergo the Ant or Water-penance. By the Laws of the Heathens the punishment was different, according to the diversity of Nations. In 
(m) Tiraquill: in Alexand: ab Alexand.  Tenedos the punishment was that the delinquents of both sexes should be beheaded: in judaea they were stoned. Among the old Germans the punishment of the Adulteress was first to have her hair cut off and to be banished from her husband's house, and afterwards to be whipped naked throughout every street of the Town. Amongst the Pysadas, they were carried upon an Ass, their head towards the Ass' tail. Among the 
(n) 
Existimabant Aegyptij mulierem sese ad illicitam continentiam exornantem, oportere ea parte mutilari, qua facies maximè exornatur.  Diod. Sic: lib. 1. rerum antiq.  Egyptians, the woman had her nose cut off, and the man his privy members: which Law was put in execution by the Romans and the Grecians. Carbo among the Romans was bereft of his privy members, because he willingly and wilfully mistook his mark, and Dydimos the Fiddler among the Grecians was hanged up by that Instrument in which he took most pleasure. Among the Locrenses, Zele●cus made a Law, that he which committed this offence, should forfeit both his eyes; which he executed so strictly, that to satisfy the Law, his son being found guilty thereof, he caused one of his own eyes to be put out. Among the Parthians, no offence was punished with greater severity. Among the Arabians, it was Capital. By the Law of Opilius Macrinus, they were burnt that committed this offence. And certainly, if the man taken in the very act of Adultery, had been bereft of his privy members, it had been good justice by the Laws of the Grecians and Romans. The Case stood thus, one being taken a-bed with his neighbour's wife, the husband coming in, and finding them a-bed together, without making any uproar, cut off the nose of the Adulterer; and so suffered him to depart; this man walking abroad with his nose in his hand, seeing every man to deride him, that knew upon what terms he lost it: at the first was much dejected, but afterwards putting on as good a face as a man without a nose could do, gave out how Don Diago being drunk and stark mad, with foolish jealousy had assaulted him, and taking advantage of his nakedness, being unarmed, had surprised him and disfigured his face upon a false ground, that he had been too familiar with his wife: which begat a suit, and coming to hearing, the judgement was against the nose-cutter, for that it was not lawful for a private man to do which a public Magistrate could not: the 
(*) 
Quis tibi persuasit nares abscindere maecho?  
Non hac peccatum est parte (marite) tibi.  Martial. lib. 3. Epig. 84.  nose never offended, and therefore to punish it was to punish the innocent; but had he served him as Carbo was by the Laws of the Romans, he might have justified it. So strict were the Laws even of the Heathens against Adultery.  Rustic: 
I pray you give me leave to expostulate a little with you, seeing that Adultery and Fornication are things so odious & abominable in the eye of all Laws, and marriage so honourable, to what purpose were the julian Laws made, which did prohibit men after sixty, and women after fifty years of age to marry.  jurid: 
To no purpose at all, and therefore they were repealed by justinian's Law's; for generally the end wherefore marriage was prohibited was procreation of children, which did occasion covetousness, and to prohibit that in men of those years was but to prohibit that which the Laws of nature had prohibited before. Chastity was ever held an honourable and commendable virtue amongst the Heathens, yet such a Chastity as was voluntary and not compulsory. Porcia had never been recorded amongst the Romans for a chaste woman, had there been a Law to have restrained her not to have married, nor the daughter of Marcus Cato for her discreet Answers, who being moved again and again to marriage, answered no, I know not how to better myself, for if I meet with as good a one as I had before, I shall fear to lose him as I did him; if with a worse, the world will condemn me that I could not content myself when I was well: neither would the memories of 
(o) Valeria solebat dicere sibi semper maritum suum vivere: & Artemisia quòd defunctum virum sicut vivum adamabat.  Valeria and Artemisia have continued so long, had not the love they bore to their former husbands, and not the Laws restrained them from taking other husbands unto them. So that without doubt those Laws were made to little or no purpose at all.  Rustic: 
To what purpose then were the Laws made which did prohibit 2. marriages, upon a penalty that women should forfeit whatsoever they had by their former husbands, and be branded with infamy?  jurid: 
Certainly, there were never any Laws made to punish marriages 
(p) 
Matrimonium ritè factum nunquam punitur, sed nimia festinatio.  justim: de secundis nuptiijs.  duly celebrated and solemnised; but the Laws you speak of were made to punish too too speedy marriages, that is, if the woman had married within the year after her husband's death, which in 
(q) Olim tenebatur mulier lugere virum per spatium 10 menfium; tempus hodiè est annus.  ancient time was set apart for mourning and lamentation, and not for mirth and marriages; which Laws were therefore made to restrain the unbridled lusts and affections of such immodest women as I shall acquaint you with. There lived sometimes in Utopia a certain woman, who so much lamented her husband's death as if she would have died with 
(r) Thisbe loved Pyramus so fervently that with the same sword that he slew himself for love of her, she killed herself for love of him, and died upon his Corpse.  Thisbe upon his Corpse, who attending him to his grave in a mournful manner, sounded out nothing else but I would to God I might lie with thee, I would to God I might lie with thee; but it so happened that this 
(*) 
Mulieri ne credas ne mortuae quidem.  Horat.  woman that made such a show of lamentation, within very few days after married herself to a servant of hers, that led her by the arm to see her husband interred; so that by the sequel the people gathered that her meaning was that she might lie with him that led her, and not with her husband in the grave; which being noised abroad, she became a scorn even to the children, so long as she continued in Utopia. So that I say, that marriages duly executed were never punishable, but too too speedy marriages, such as this was.  Rustic: 
To what purpose likewise (if marriage be honourable among all men) were the Laws made that restrained decrepit, aged & impotent people from marrying with young wives?  jurisp: 
Certainly, I never re●d of any such Laws, and indeed there needeth none, for such marriages are of themselves sufficient punishments unto them, as appears by the marriage of 
(s) 
See the Marchants-tale.  Chawcer.  january and May in the English-Poet. Old Father january having past the heat of youth in a single life, in his decrepit old age doted upon a wife, and none would serve his turn but a Virgin of fifteen; and why, marry because (to use the Poet's language) 
A young thing a man may gye,  
Right as man may warm Wax with hands ply.  And according to his desire it so happened, that he met with the young Lady 
(*) Discipulis quod virga, novis est Virgo maritis: Virga solet pucros, virgo domare vitos.  May, whom he made his wife; but see what befell him. Not long after the marriage was solemnised, 
(15) 
Balnea vina venus, ventus piper, allia, fumus,  
Ista nocent oculis, sed vigilare magis.  
See more of this in the tragical History of Sypontus and Victorina; Where is showed how disparity in years ●lome makes true harmony in affections, and how difficult ●his f●r youth & age to sympathise, and that then it due eternal praise and commendation, when january and May live like Venus and Adonis.   Venus (as she is a professed enemy to the eyes) deprived him of his sight, and then as old men naturally use to do, he began to grow peevish, jealous, and suspicious, and to Conjure his young wife, as she desired to have glory in heaven, honour on earth, and to enjoy his possessions, to be true unto him: but notwithstanding she made this protestation. 
I pray God that never daw the day,  
That I ne starve as foul as woman may,  
If ever I do my kin that shame;  
Or else that I impair so my name.  
That I be false, and if I do that lack  
Do strip me, and put me in a sack;  
And in the next River do me drench,  
I am a Gentlewoman and no wench.  Notwithstanding, I say, she made this protestation, yet she suffered Damian her servant, Damian in whom january reposed his greatest confidence, to defile his bed: So that (I say) such marriages are sufficient punishments in themselves, and need no Laws to restrain them.  Rustic: 
Sir, I am ●●re there are Laws that restrain Clergymen from marriage, to what purpose were they made (I pray you) if marriage be 
(t) 
Honorabile conjugium inter omnes 13. Heb. 4. neminem excludit qui dicit omnes.  Zanch.  honourable amongst all, and Adultery and Fornication abominable?  jurisp: 
You must know, that at such times as those canonical Laws were made, the Pope sat in the chair and swayed all, profit and commodity was the end and scope of all, and Hospitality and relief of the poor were cloaks and pretences to bring to pass and to effect all. For under those goodly pretences of Hospitality and relief of the poor, diverse Counsels were swayed to restrain marriage in the Clergy, being alleged that wife and children must needs occasion covetousness in them, and draw that relief to individuals which did belong to the multitude: whereas if they were restrained they could not be so ungrateful, but either in life or death to remember the poor, and the Church from whose breasts they had sucked whatsoever they had. These were fair pretences, and made a glorious show in the Council of Nice, until old 
(u) Socrates Schol: lib. 1. cap. 8. Zosom. lib. 1. cap. 22●▪  Paphnutius stood up and showed the inconveniences which ensued by reason of this restraint, maintaining this position, Conjugal Matrimony to be true Chastity, with such reasons and authorities, that he drew the whole Council unto him; and these pretences prevailed much with Gregory the great, until that he was truly informed, how that at one time there were found in a Fishpond the 
(w) Lonicerus.  heads of two thousand Infants murdered, the issues of adulterous and incestuous persons, occasioned principally, as it was thought, by reason of this restraint, for being prohibited the ordinary means, they fell to extraordinary, and so from one sin to another, from whoredom to murder.  Rustic: 
If such inconveniences arise by reason of restraining of men from marriage, it were more needful in my opinion, that the old Law of the Romans of 
(x) Tacitus lib. 3. cap. 5.  Papia or Poppaea, which prohibited single life, and provided, that if any should abstain from marriage and die without issue, the people should inherit his goods, should be set afoot again.  jurisp: 
Without doubt if it were, there would not be so much uncleanness, and so many exorbitant offences committed as now adays there is in the world: neither should we so often as we do, fall from one sin to another, from whoredom to murder. The 
(y) Nitimur in vetitum semper cupimúsque negata.  nature of man doth ever long and thirst after that which is prohibited. The 
(z) 

Faelix qui proprijs aevum transegit in arvis;  
Ipsa domus puerum, quem videt ipsa senem.  
Indo cilis rerum, vicinae nescius urbis;  
Aspectu fruitur liberiore poli.  Claudian: de Seine, qui juxta Veronam consistens, villâ suâ nunquam egreffus efset.   old man in Claudian so long as there was no tie upon him, could well content himself to live within the Circuit of a little model of ground all his life time, but when he was restrained his liberty, that went near unto him: the 
(a) 
Omnibus hoc vitium cantoribus inter amicos,  
Vt nunquam inducant animum cantare rogati;  
Injussi nunquam desistant.  Horat. lib. 1. Serum: Sut. 3.  Singers in the Poet could hardly be drawn to sing at any time by their best friends, until there was a Law that did command them to hold their peace, but then their best friends could hardly make them to be silent. The strictest sect of men are men, and subject to the infirmities of men, and for them to be restrained from the means which the Law of God and nature doth allow to all Creatures, it cannot but go near unto them. If a woman, a woman? no, but a monster in the shape of a woman, shall very oftentimes (the more the pity) to avoid shame and ignominy only, lay violent hands upon the fruit of her own womb, and send it to his grave by untimely death, what can be expected from such upon whom the Laws inflict not shame alone, but 
(b) By the Statute of 31. H. 8. cap. 14. it was felony for a Priest to lie with a woman, though he had been married to her.  death for such an offence?  Rustic: 
Sir, I am of your opinion, that if the Law you speak of were set on foot, so many murders would not be committed, but I verily persuade myself that covetousness would more abound.  jurisp: 
No certainly; for in whatsoever condition or state of life the Blackamoor liveth in, he will never change his hue; to a covetous disposition it is all one whether he hath wife or no wife, child or no child, he will be covetous still; give Alexander the world, yet he will desire more worlds. The Kingdom of Greece will scant content Agamemnon, when as 
(c) Ulysses' Ithacam suam immortalitati à Calypso oblatae anteposuit.  Ulysses is well contented with his Ithaca. To moderate minds a 
(d) 
Opens quid curas? fortunam, veluti tunicam  
magis concinnam proba, quam longam.  Lips: lib. 1. polit. cap. 6.  little is enough, but to the covetous nothing. Do we not see some in the midst of plenty, live in penury discontentedly, and to be ready to put an end to their days, with the Covetous man in Castilio, as often as 
(e) 
cum in summa caritate f●umentum vendere reculâsset avarus; & paulò post dimidio minoris eslet pretij; desperatione exanimatus, la queo se clanculùm in cubiculo suspendit; cúmque accessit servus, & sunen ocyùs praecidit, avarus tanto discrimine liberatus cum se recolligeret, fremere caepit & indignariconscissum esse laqueum tam novitium, & de pretio cum servo expostulabat.  Castil: lib. 2.  Corn grows cheap, and others full of Children to live happily & contentedly upon a mean estate? wife's and children are but Cloaks to the Covetous to cover their Covetousness. Caligulaes' 
(f) Sueton: in Caligula.  Daughter was made the instrument to fill his Coffers, upon her forsooth the burden of his covetousness must be laid: as soon as she was borne, than he complains of poverty, and of the heavy burdens that lay upon him, the one as Emperor, the other as Father: and then doth he by a public Edict declare that he would receive all Newyeares' gifts thankfully, and then & not before did he wallow in his heaps of gold and silver. But had his daughter never been borne, he would have adopted twenty rather than his Coffers should have been empty. So that it is not the state and condition of life we live in, that can moderate our affections, & make them either covetous or abstemious, but it is grace infused in the divine part must do the deed.  Rustic: 
Sir, give me leave, I pray you, to ask you one question more, and so I will forbear to trouble you any further touching the Laws of Adultery. What is the reason wherefore by the Laws of GOD the punishment due to the Adulterer and Adulteress is death, and by the Canonical Laws but pecuniary and corporal, which manner of punishment as I conceive, doth in no degree suit with the nature of the offence? for I ingenuously confess, I should sooner pardon any one that should take away my Horse, my Ox, or my Plough, nay, my Horse, Ox, Plough, and all, though they conduce much to my livelihood, than that they should dismember me, take away one 
(16) 
Maritus & uxor unum sunt, una caro & una anima, ideóque tenetur apud jurisconsultos, quòd maritus potest uxorem suam defendere, & defendendo, (sinecessitas urget) aggressorem occidere.  Ayraus de Homicide. necessary: & casuali.  half of myself, my wife from me. Yet we see continually at our grand Assizes and Sessions in the Country, how severely the Statute and fundamental Laws of the Kingdom of England punish the one, and how slightly the Canonical Laws punish the other.  jurisp: 
Sir, you must know, that the Laws of God were as well 
(g) Ceremoniales & forenses leges Mosaitae, quae tantùm judaico populo usque ad Christum, & ad certum tempus, donec mansura esset politia Iudaica constitutae, cum ea politia magna ex parte extinctae.  Ceremonial and judicial as Moral, and that as the Moral Laws were to continue for ever, so the other Laws were but Temporary and Arbitrary and might be abrogated. Now as the Laws which prohibit the fact of Adultery were Moral and inchangeble, so the Laws which provided punishments against the Transgressor's were temporary. In the Commonwealth of the jews this sin began to spread in self and to grow notorious, and therefore necessary was it, that the Law should shoot sharp and keen Arrows at it. But the jewish Commonwealth being long since abolished, the Laws of God have left the punishments to temporal Princes, or to their subordinate Magistrates and Ministers to punish the same, as they in their discretion shall think fit. So that although in the jewish Commonwealth, Adultery was thought worthy of death, yet in other Commonwealths in after ages, pecuniary and corporal punishment was thought to be a punishment equivalent to the nature of the offence, yet this kind of punishment is not a punishment so slightly to be esteemed of as you would have it: you may know, that Cain suffered more in his life than in his death; the Serpents, Toads, and Adders live, but they are continual eyesores to the beholders; Cain would have died, for that his torment was greater than he was well able to bear, but he could not, a mark was set upon him, and a penal Law made which did inflict a punishment upon any one that should ease him of his torment; so that a man may live and 
(h) 
Veteres Aegyptij ignominiam morte graviotē esse putabant; ideóque in bellis qui ordinem reliquissent, aut non paruissent ducibus, non morte plectebantur sed maximâ ignominiâ.  Diod: Sic. 
Non ego quos rapuit mors defleo; defleo vivos,  
Quos urunt longo fata futura metu.  Morus.  suffer more than if he had died for the same offence: the good name and reputation of a man whilst he walks upon the face of the earth is like the soul in the body the life of man. When it departs from him, he may well be said to be a dead man; the Laws Ecclesiastical do punish these offenders by this kind of death, by taking away their reputations from them, burying them alive in the face of the Congregation, with their winding-sheets about them, displaying to the world in notorious Ensigns engraven in great Letters, what manner of persons they are, to the intent that they that behold their punishments may avoid their offences, and that they may be an ignominy and scandal to all posterity. So that you may know, the punishment is parallel in some degree to the nature of the offence.  Rustic: 
You have given me good satisfaction, I pray you go on, and in the next place acquaint me what are the Laws which are derived out of the next Law of the second Table.  jurisp: 
I will therein satisfy you. And first I will show you from whence Furtum, the word Theft hath its denomination; then how many 
(*) Furti nomine benè intelligitur omnis illicita usurpatio rei alienae: non enim rapinam permisit, qui furtum prohibuit, sed furti nomine etiam et rapinam intelligi voluit.  kinds of theft there are; then who are properly said to be Thiefs, and who improperly; then what the Laws are which are hence derived, which punish delinquents of both kinds; and lastly, what punishments those Laws inflict upon delinquents and transgressors. You shall understand, that some will have the word 
(i) Spieg.  Furtum to take denomination a furno, from blackness and darkness, because it is usually committed closely and secretly, and the night is made the vale to cover their unlawful practices and designs; others a fraud & ferendo, vel auferendo, which I do conceive to be the most proper Etymology of it, being that it doth more fully express the nature of it. Theft being nothing else but an unlawful taking away of that which belongs to another man, be it by force or fraud, or by any other unlawful means whatsoever. The diverse kinds whereof are well distinguished by furtum magnum & parvum, Larcenie and petit Larcenie. Larcenie being then said to be committed by the 
(k) Fulbeck.  Imperial Laws, when the thing feloniously taken away, amounts to the value of 5.s. and by the Laws of 
(l) See the Stat. of Westm. 1. cap. 15. tit. Mainprize.  England, when it amounts to the value of xii. d. Petit Larcenie when the thing stolen amounts not unto those values, the delinquents are distinguished either by open and known, or secret thiefs; open & known thiefs are such who make wrong and robbery their profession, and those are of diverse kinds, either such as make the highways the places of their Commerce, and are commonly known by the name of highway Thiefs and Robbers; or such as make the fields the places of their Commerce, whom the Imperial Laws term 
(m) Abigei dicuntur qui pecudes ex agris alienis abducunt.  Abigei and Drovers of cattle, who use or rather abuse the driving trade, interessing themselves in things which they never paid for; and unto which they have no manner of title but possession, as horse-stealers, sheep-stealers, and the like; or otherwise such as deal more closely, making private houses the places of their commerce, such as are Burglarers, breakers of houses, picklocks, and the like; and generally all such as take any thing from any man to the values beforementioned surreptitiously and feloniously; 
(*) 
Clandestini sures viliores et sanè improbiores sunt illis qui vi rapiunt: high enim fraude agunt, illi autem vi, & ideò juxta sententiam Ciceron: high vulpeculis, illi leonibus assimilantur.  Petrarch.  secret thieves or enemies more dangerous than the former, are Church-robbers, Usurers, Monopolizers, Enclosers, Engrossers, Regrators, and Forestallers, corrupt and ill affected justices, Advocates, Attorneys, double-dealing Vnder-Sheriffes, and Mechanickes, which use fraud and deceit in the execution of their Trades and Occupations.  Rustic: 
Of these latter I have often heard, but I never knew them to be enemies so dangerous before. I pray you therefore acquaint me how I may know them, that when I meet with them I may beware of them.  jurid: 
Sir, to give you satisfaction, I will acquaint you with some privy marks, & deliver unto you some rude & impolish pictures of them, drawn out though not to the life, in that deformity as they themselves are, yet deformed enough, so that by looking upon the dead you may know the living, and by knowing of them avoid them. And first I will deliver unto you the picture of the Churchrobber. The Churchrobber is a kind of pioner that undermines the Academies, and by his magical spells and enchantments pulls down Churches and Steeples, yet never comes near them; that roots out learning and Civility, and induceth Barbarism into a Commonwealth, that withholds the wages from the labourer, and takes away the 
(n) 
Panis pauperum est vita eorum.  Prov. 6.  lives of many, yet offers no violence to the persons of any. Reward is the life of virtue, and the nurse and nourisher of liberal Arts and Sciences: it is 
(*) Patritmonium nostrum apud jurisconsultos, secundus hominis sanguis dicitur, & vitae aequiparatur.  honour which leads the Soldier into the field, profit and commodity that makes the freeman put upon him the habit of servility; it is that again that makes the 
(*) 
Eò impenditur labour & periculum unde emolumentum atque honor speratur; nihílque non aggresturi sunt homines, si magnis conatibus magna praemia proponantur.  Liv: 
Ea respub: tyrannidem sapit quae fortes & sapientes minimè honorat:  Aristot.  Merchant and Mariner to think the troublesome and tempestuous Seas to be delightful unto him; 
(*) 
Impiger extremos currit mercator ad Indos.  
Sublatis stediorum praemijs, etiam studia percunt. Tacit: lib. 11. Annal. cap. 2. in fine. At ubi spiritum etsanguinem sub principe recipiunt, ad scribendum sui temporis historiam nunquam deerunt decora ingenia.  Lips; lib. 2. polit.  and the long and tedious voyage to the Indies to be short and momentary; it is preferment that makes the Father strain himself to train up his son at the Academy, and the son again to spend many a wearisome hour in musing and meditating. The ready way therefore to disanimate the Soldier from the field, to expel & banish the Tradesman and Artificer from the City, to pull down Colleges, Churches, Academies, is to make an absolute separation and divorce between industry and reward; and to dam up the way between learning and preferment. This julian the Apostata, the great Churchrobber, and Arch-enemy to God and all goodness put in execution; he fell not upon the Priests and slew them, for he knew the next age would produce more; but under pretence to set them in a ready way to heaven, he fell upon the Priesthood, and took away all the rents and revenues of the Church, making use of the words of the Evangelist to serve his turn, 
(o) 
Redditus Ecclesiae furripuit ne possint ali docentes, & discentes, & virulentoes jocos addidit se facere expeditiores ad regnum caeleste, spoliatis facultatibus.  Hist. Tripartit.  Blessed are the poor, for theirs is the Kingdom of Heaven. And this 
(p) Valeria: Maxim: lib. 1. c. 1.  Dionysius of Syracuse put in execution, who at several times disrobed the Temples of their fairest ornaments, at one time taking a golden beard from the picture of Aesculapius, for this cause, because his Father had none, saying it would be an unseemly thing that Aesculapius should have a beard and Apollo have none. Another time taking a golden habit from 
(q) Valeria: Maxim: lib. 1. c. 1.  jupiter Olympius, upon pretence that it was too heavy for Summer, and too cold for Winter, and that a habit made of Wool would better fit both seasons. And this a 
(*) Aethelwoldus.  Bishop of Winchester put in execution, when in a small dcarth he took from the Temples all their vessels of gold and silver; saying, it was not fit that the senseless Temples of God should abound with riches, and the lively Temples of the holy Ghost should live in want. And this do all they put in execution that withhold the duties of the Church from the Church, and therefore may well be termed birds of a feather, & fellows of that fraternity whereof julian the Apostata was the head. The next in the Catalogue is the 
(*) 
See the picture of this man lively set forth by Nash, in his Book entitled Christ's ●eares over jerusalem, in which I find that verified of him in the return from Pernaslus; 
His style was witty, though he had some gall,  
Something he might have mended, so may all:  
Yet this I say, that for a mother-wit,  
Few men have ever seen the like of it.    Usurer, who indeed is the best friend in the world at the first, but the worst enemy at last: the readiest to assist you in the beginning; and the nimblest to assault you in the ending; the wearied Traveller in his bed, nor the seafaring man in the haven shall not find so much contentment, as you shall do in him upon the first acquaintance; whatsoever he hath, if he like your living (live how you lift he cares not) he will devote unto your service, himself, his purse, and all that he hath shall be at your command, you cannot be so ready to demand, as he will be to pleasure you in your demands; and whatsoever he dareth unto you, you will rather think it given than lent, so slow shall you find him to hasten that which is due unto him home again; but the bush which for a time relieved the silly sheep against the storm, will when he takes his leave strip him of his fleece: the Host that whileome was so serviceable, will before he shake hands with you, present you with a reckoning as terrible as death; the man that was so forward to lend, so backward to call for what he had lent, will at the last make you 
(r) Chrysostem: Vocat usuram Schema misericordiae, quasi qui opem laturus, in soveam protrudit.  pay both his forwardness and backwardness; there shall not a week in the year nor a day in the week pass, but he will have an account of it; for he accounts that day lost, and cries woe & alas at night, 
Hei mihi diem perdidi.  that brings no profit to him; by these few marks you may know him; and that you may have a more perfect knowledge of him, you may be pleased to take notice that this is the man that sets up a Trade that robs the Commonwealth of those mutual offices of love and familiarity which should be between man and man. The Evangelist gave this in charge long ago 
(s) Luk. 6. vers. 35.  Mutnum date nihil indesperantes, lend freely, looking for nothing again. And it was a Custom amongst Christians freely to relieve their brethren in their wants and necessities; but the Evangelists Charge is wholly neglected, and the Custom in use among the ancient Christians now quite and clean abolished, by the bringing in of that old jewish trade of Usury. And now it is become a Custom rather to lend to a jew, a Turk, or any man for profit and commodity, than to a friend, yea, the nearest of friends, though in want and necessity. So that this greedy desire of having hatch out of this jewish trade, hath been an eyesore in all ages of the world; and the wisdom of all times hath shot sharp Arrows at it, to banish it, especially the jewish part of it, as one of the greatest enemies of humane society, yet have allowed of it as the 
(17) 
Quis ignorat singulare certamen malum esse? quis ignorat cruciatus quibus homines torquentur malos esse? Quis ignorat meretrices in Civitate permitti malum esse? quis ignoratusuram in repub: malum esse? quis deníque ignorat omnia illa aliquando permittenda esse, ut majora vitentur mala?  Bernard.  Stews have been allowed in many parts of the world, where if they were not allowed common Whores, they would fall upon honest women. For even those very 
* The Statutes do not say, it shall be lawful for a man to take ten per Centum, but prohibit, that he shall take no more.  Laws which do allow of it by way of restraint, and not otherwise do condemn it as a thing odious and detestable both before God and man. The Statute of the third year of King Henry the seaventh beginneth thus; that all unlawful Chevisances and Usury be damned, and none to be used upon pain of forfeiture of the value of the money so Chevised and lent, and so goeth on; the Statute of the thirty-seaventh year of King Henry the eight beginneth thus; where diverse Acts of Parliaments have been made for the avoiding and punishing of Usury, being a thing unlawful, etc. The Stat. of the fifth year of King Edward the sixth is verbatim as followeth; where in the thirty-seaventh year of the late King Henry the eight, amongst other Acts and Statutes then made, it was enacted by authority of Parliament, that no person or persons at any time after the last day of january in the said thirty-seaventh year, should have, receive, accept, or take in lucre or gains for the loan, forbearing or giving day of payment for any sum or sums of money for one whole year above the sum often pound in the hundred, and so after that rate and not above of and for a more or less sum, or for longer or shorter time, upon the pains and forfeitures in the said Act mentioned and contained, the which act was not meant or intended for the maintenance or allowance of usury, as diverse persons blinded with inordinate love of themselves, have and yet do mistake the same; but rather was made and intended against all sorts and kinds of Usury, as a thing unlawful, as by the title and preamble of the said Act it doth appear. And yet nevertheless, the same was by the said Act permitted, for the avoiding of a more evil and inconvenience that before that time was used and exercised. But for as much as Usury is by the word of God utterly prohibited, as a 
(*) 
jure optimo (inquit Arist.) in hominum odia incurrit faeneratio, quoniam ipsa pecunia fructus ejus est; nec ad permutandas res, cujus causa comparata est refertur.  Aristot. lib. 1. polit. cap. 7. See Tacit. lib. 6. cap. 4.  vice most odious and detestable, as in diverse places of holy Scripture is evident to be seen; which thing by no godly teachings and persuasions can sink into the hearts of diverse greedy, uncharitable, and covetous persons of this Realm; nor yet by any terrible threatenings of God's wrath and vengeance that justly hangeth over this Realm, for the great and open Usury therein daily used and practised; they will not forsake their filthy gain and lucre, unless some temporal punishment be provided and ordained in that behalf. For reformation thereof be it enacted by authority of this present Parliament, that from the first day of May, which shall be in the year of our Lord God 1552. the said Act and Statute concerning only usury, lucre or gain of or for the loan, forbearing or giving days of any sum or sums of money, be utterly abrogated and repealed. And furthermore, be it enacted by the authority of this present Parliament, that from and after the first day of May next coming, no person or persons of what estate, degree, quality, or condition soever he or they be, by any corrupt, colourable, or deceitful conveyance, sleight, or engine, or by any way or mean, shall lend, give, set out, deliver or forbear any sum or sums of money, to any person or persons, or to any Corporation or body politic, to or for any manner of usury, increase, lucre, gain, or interest to be had, received or hoped for, over and above the sum or sums so lent, given, set out, delivered or forborn, upon forfeiture of the value as well of the sum and sums so lent, given, set out, delivered or forborn, as also of the usury, increase, lucre, gain or interest thereof, and also upon pain of imprisonment of the body or bodies of every such offender or offenders, and also to make fine and ransom at the Kings will & pleasure; the moiety of which forfeiture of the said value shall be to the King, & the other moiety to the party that will sue for the same, in any of the King's Courts of Record, by Action of debt, Bill, plaint, or information, wherein no wager of Law, essoigne, or protection shall be allowed or admitted. So much hath the Statute of 5. & 6. of King Edward the sixth. The Statute of the thirteenth year of Queen Elizabeth, by which in some sort it is allowed again to avoid farther inconveniences, hath in it this Clause; for as much as all Usury being forbidden by the Law of God is sin, and detestable, etc. and by the same Statute, it is enacted that the Statute of thirtie-seaventh of King Henry the eight shall be most largely construed for the suppressing of Usury. By the ancient fundamental Laws of the Kingdom of England, it hath been condemned as a thing most 
(t) 
By the old Law of England, all the mooveable goods of an Usurer after his death were to be seized to the use of the King, though he made a Will, if a jury found that he lived and died in that sin; and for that cause his heir was to be disinherited, and his lands to escheat.  Glanvil lib. 7. cap. 16.  odious and detestable. In the time of 
(u) 
Vsurarios invidebat Rex Edw: & principiebat ne remane●et aliquis in toto regno suo; & si quis inde convictus esset quòd faenus exigeret, omni substantia propriâ careret, & posteà pro exlege haberetur.  Vide inter leges Edw: in priscis Angloru legibus per Lambertum edit fol. 140 b.  Edward the Confessor, there was special provision made that no usurer should remain within the Confines of the Kingdom; and if any man had been Convicted thereof, he was to forfeit all his substance, and to be reputed as an Outlaw. In the time of King Henry the second, they were denied Christian burial: in the Court of France, it was the common and ordinary Tabletalk, as Edward the Confessor observed, during that time that he made his abode there, Quod 
(*) Vide Lambert: ibid.  usura radix omnium malorum esset, that there was no evil in that Court that had not that for a beginning. So odious hath this been esteemed in these parts of the world; neither hath it been distasteful only to these parts, but Asia and Africa in general have detested and abhorred it. Lucullus after that he had Conquered Asia, studying how to win the people unto him, could not think of a better means then to set them free from 
(w) Plutarch in Lucullo.  Usury. And Cato having devoted himself to do good unto Sicilia, made this Law, desirous to free it from unnecessary members, that no Usurer should dwell within the Confines of it. Lycurgus did so much abhor it, that he made a Law, that in Sparta it should not be so much as named. Bocchoris in Egypt made a Law, to banish it absolutely, which Solon brought into Athens, and called it 
(*) 
Aegyptij & Athenienses instituêre legem Sysacthiam, ne ob faenus corpora adiudicaripossint.  Alexand ab Alexand. Plutarch in Solone. 
Diod. Sic. lib. 1. rerum antiq: cap. 2. Nam iniquum putebant, milites, qui pro pattiae salute pericula subirent in carcerem pro faenore duci,  Plutarch: in Agid: & Cleom:  Sysacthia, which was put in execution by Agis in the Marketplace, where he caused all the writing-Tables of the money-mongers to be burned, which when Agesilaus coming by by chance saw, said that in all his travails in Egypt, Persia, or Greece, he never saw a better fire, or a fire that gave him such contentment. The reverend Fathers of the Church have made an enquiry, and examined those kind of people upon Interrogatories, why they should persist in their jewish and unchristian course of life, and they can give no other Answer than what Thiefs, Robbers, and Strumpets do for the maintenance and upholding of their professions, 
(y) 
Eleganter redarguit faeneratores August: audent faeneratores dicere non habeo unde vivam: hoc mi●i lat●o diceret deprehensus in fauce; hoc & effractor diceret, deprehensus circa parietem; hoc & lena diceret, emmets puellas ad prostitutionem.  August.  non habeo aliud unde vivam, they would not do it if they could tell how to live without it: they are aptly ranked together by the Fathers, and I will not go about to sever them; but if any pre-eminence be to be given unto those qui notantur infamia, I desire that he may have it to whom it doth belong; for as to kill a man is a greater offence than to rob or steal; so the fault of the one is 
(z) Majores nostri (inquit Cato) sic habuerunt, & ita in legibus posuerunt furem dupli códemnari, faeneratorem quadrupli: quantò pejorem Cive●● existimârunt faeneratorem quam furem, hinc licet existimari. Cato de re rustica.  greater than the other; Faenerari autem quid est, nisi hominem occidere? as faith Cato in the 
(*) Cicero lib. 2. Offic: Prope finem.  Orator. Orestes after that he had killed his mother, pleaded that he did it because that she had before killed his Father; and this was held a good plea to extenuate his offence, and to excuse him à tanto, 

Swinbourne in his Book of Wills, will not honour them so much as to rank them with thiefs, but joins them with Sodomites; neither Usurer nor Sodomite (saith he) have power to make a Will, nor to receive any benefit by a Will.  Swinb 5. part. 11. Chap●  but not à toto. But can our delinquent pled any such plea? Not; he hath taken away the lives of many, that were never guilty of any such crying sin It was a pretty passage which happened between the Skinner and the Usurer; these two meeting on the way, the poor Skinner humbly saluted the proud Usurer, and desired further acquaintance of him, as being brothers of a fraternity, and birds of a feather: the Usurer disdainfully beholding him, would needs know how it should come to pass, that there should be such an affinity between them two. Mary (quoth he) if with patience you will hear me, I will tell you, and will not go so far to derive my pedigree, as the 
(a) Quidam petijt Ele●mosynam à Philippo rege Macedonum, quia cognatus erat, ut unus filiorum de AAam: cui rex respondit; si omnibus qui mihi sic attinent, pecuniam darem, nihil penitùs retinerem.  Plebeian did that would be the kinsman of Philip of Macedon. We deal both in skins. You deal in the skins of reasonable men, and slay them whilst they live, and I deal in the skins of brute beasts and stay until they be dead; and this is all the difference between us. It hath been a saying of old, that it is better to fall into the Company of 
(b) 
Adulatores sunt sorices & tineae palatij, qui nocte diéque arrodunt, corrodunt, & devorant: de quibus valde prudenter Antisihenes olim monuit: si necessitas urget, praestat in corvos quam adulatores incidere; illi enim mortuos, high viventes devorare solent.  Huttenus.  Crows than flatterers; because that Crows feed not but upon dead Carcases, but Flatterers upon living men. It may as truly be verified of Usurers; for if there be any Cannibals in our Horizon, these are they. The Turks hold, that in the Resurrection all men shall rise again with different faces: that some shall appear with faces as clear as the Sun; others with faces as clear as the Moon; others as the Stars: some again with faces as black as darkness itself; others with swollen tongues; others with Hog's faces; that they which attained to any perfection of goodness whilst they walked upon the face of the earth, shall appear as glorious as the Sun; that others that lived virtuously, but attained not to that measure of perfection, shall appear like unto the Moon and Stars; that those that lived viciously and lewdly, shall appear with faces as black as darkness itself; that they which gave themselves over to lying, swearing, and blasphemy, shall appear with swollen tongues, but as for Usurers, that they shall have no resemblance of the faces of men, but shall appear with faces like unto hogs and swine. Nay, they go further, they hold that they which live upon 
(c) 
De faenore viventes non nisi quasi Daemoniaci resurgent; cum ipsi faenerari quod Deus nefas, & illicitum statuit, licitis annectunt, dicentes, faenus esse qualis est mercatura: boni itáque viri deum timete, & faenerari praetermittite, nisi iram & odium dei & prophetae sustinebitis.  Alcoran Mahom: Azoar. 4.  Usury, shall not rise again, otherwise then with the Devils, as appears amongst their Tenets in their Koran. Where this Caveat is given, Ye which are good fear God, and eschew Usury, lest the anger of God and the Prophet assoil you. There are many pretty tales whorded up in History of these kind of people. And amongst those many I find this, that upon a certain time a Priest being willing to grant absolution to as many as desired it, wished them according to their several mysteries to stand up as he called them, and as they were absolved so to depart, and first he began and called upon the Fabros, who stood up and were absolved and departed; then upon the Pannifices, who did likewise and departed; then upon the Carpentarios, Ferrarios, and Macellarios, who all stood up and were absolved and departed: at last, he calls upon Vsurarios, who being ashamed of their profession, sat still and would not rise. Whereupon he demanded, Qualiter apparebunt in die judicij ad recipiendam ae●ernam maledictionem, qui coram hominibus non audent surgere ad benedictionem? how will they appear in the last day before God to receive a malediction, that dare not show themselves before men to receive a benediction?  Rustic: 
Sir, you have said enough, give me leave I pray you, to interrupt you a little. I have heard of a man whose name was 
(d) Philo●enum inter gulae proceres posuit antiquitas, quòd convivijs adhibitis in paropsides emungeret, ut abstinenribus caeteris solus ille frueretur. A junt optâsse sibi collum gruis.  Philoxenus, a kind of Epicure and belly-god, that if at any time he had seen a dish at a Table that he liked above the rest, that he would have taken some occasion in Paropsides emungere, to spit into the platter where the meat was: to the end, that others abstaining, he might more freely feed upon it. And of Philotas, who being in love with Antigona, in all companies where he came, would most bitterly inveigh against her, to the end, that others absenting themselves, he might the more freely enjoy her: and of a 
(e) Aen●as Silvius.  Usurer that dwelled at Milan, who in all companies where he came, would bitter inveigh against Usury, ut prohibitis reliquis solus ipse faeneraretur; that others forbearing, he might the more freely exercise the trade. But I hope better of you, that you were never bred up at Milan a Disciple under that Schoolmaster.  jurisp: 
If you will believe me Sir, I never was, neither do I speak affectionately or maliciously; 
Vsura pugnat cum lege naturae; contra naturam est (ut ait Aristot.) ut pecunia pariat pecuniam: pugnat cum lege dei, ut apparet in diversis locis sacrae scripturae: pugnat cum legibus Canonicis: Nicano enim confilio damnata est omnis usura: pugnat cum legibus municipalibus uniuscujúsque provinciae: pugnat cum bonis moribus. Ethnici (ut Plutarch: & alij scripserunt) totos libros de non faenerando. Approbata est autem solummodò causâ necessitatis, ut apparet in diversis statutis pro bono publico Anglorum constitutis.  for as I never got any thing by it, nor intent ever to do, so I never lost any thing by it, nor I hope ever shall do, but because I find it condemned by the law of God, by the law of Nature, by the Canonical Laws, by the Municipal Laws of all Nations, yea, even by the laws of the Heathens, therefore and for no other reason do I condemn it, and adjudge it as a thing hateful both before God and men.  Rustic: 
You have given me good satisfaction. I pray you go on to the next in your Catalogue.  jurid: 
The next in the Catalogue is the Monopoliser, who is so deformed in every part, that if I should go about to paint out his deformity, I fear I should purchase no more credit by it then the Painters in Apelles time did by painting out of Venus' 
(f) Apelles' painted out one part of Venus so to the life, that he did disgrace all the Painters of his time.  beauty. Yet I will adventure upon him, and first upon the fairest part of him, which is foul enough, his face is like the face of 
(g) Vespasian looked as if he had been straining for a stool. Sueton: in Vespasian. 
— Vultus gibbosus, et acer;  
Nasus curvatus, & faedus; autis acuta:  
Et grandis cervix dependens & macilenta;  
Caesaries & barba rigens frons & gena pallens.   Vespasian, or the face which Diogenes spit upon, who coming into a house that was newly swept and garnished, was requested ut salivam noneijceret, that he would not spit but into some fowl corner of it. Who seeing the good man of the house pass by him, spit full in his face, and being reproved for it, answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that in all the house he could not find a fouler place: and for the other parts of his body, they are proportioned like unto the Reeves in the English Poet. 

Chawcer.  The Reeve was a slender Choleric man,  
His 
(18) Eandem in abrafa hominis facie deformitatem poetae ponunt, quae syluarum est cum folia deciderunt; meritó igitur pleríque philosophi admodum clari barbam scripsere non solùm viris à natura ornamenti dignitatisque causa contributam, sed etiam valetudinis, quòd ad sui nutricationem supervacaneum humorem exugit.  beard was shave as nigh as ever he can;  
His hair was by his ears round yshorne,  
His top was docked like a Priest before;  
Full long were his legs and eke full leans,  
I like a staff, there was no calf y seen.  And as for his qualities and condition, they are as deformed as is his outward feature and proportion; his thoughts are only fixed upon himself, and cares not though all the trees of the Forest were taken with such untimely fruit, as 
(*) Ferunt Timonem cum vidiffet hominem in arbore suspensun, optâsse ut quottannis tali fructu omnes arbores exuberent; ideóque non immeritò appellatus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Timon sometimes unnaturally desired, so that he may but enjoy the fruits of the Forest. That loves no man, neither is beloved of any. A common enemy, a general grievance, a stumbling block, and block of offence to the Citizen, to the Countryman, to the people in general. The Citizen complains of him, that he takes away his living from him, which he hath purchased at a dear rate, with the expense of seven years painful labours. The Countryman complains, that he hath enhanced the Commodities of the City, and that he findeth not that friendly and familiar entertainment there that he was used to do; that in stead of Optatives, he is entertained with Imperatives, in stead of mild and gentle persuasions and entreaties, he is entertained with imperious Commands: and in stead of satisfactory Answers, with sharp reprehensions; for if at any time he chance to make any inquiries how Commodities came to be so enhanced, he is presently silenced, and must make no reply, because 
(*) 
Monopolium est cum penes unum aliquem tantùm vendendi poteff●● exi●●it; id fit, cum unus solus aliquod genus mercaturae universum emit, ut solus suo arbitrio vendas, & pretium statuat.  Spieg.  he knows not whither else to go. The people in general complain, that by reason of him, Trading is much decayed, for that the Citizen in a manner is compelled to forsake his habitation, and to betake himself into the Country: and the Countryman is discouraged to send his son for education to the City. So that every man you meet withal, can tell you of this man. Yet there is one other mark, by which you may know him. He is always talking of the common good, and pretends nothing more, whereas he intends nothing less, for 
(h) Omnia cum fecit, Th●●da Thais olet.  Thais by her neighbours upon the first sight is discovered to be Thais, not withstanding all the glorious ornaments & outsides she can put on. And the first hatchers of these new devises, to be for the most part like Seafaring men, who having suffered Shipwreck at Sea, are ready to catch hold of every mast & plank, and pole of the ship, to help themselves. The next in the Catalogue, are Enclosers, a kind of greedy people, and somewhat allied to the former, who rob the Kingdom, not of the meanest Commodities of it by exportation, but of the chiefest treasure of it, the ablest men by expulsion and depopulation, by taking their lands and livings from them, and sending them into the highways or foreign parts, to seek their fortunes. The next are 
(*) The Condition of these kind of people are well set forth in the Stat. of 5. Edw. 6. Rast. tit. Forestall: Regrat. & Engross.  Forestallers, Regrators, and Engrossers, who out of a covetous desire of having, will not suffer the Commodities of the Country to come unto the City: or if they can be content to suffer them to come unto the common Market, yet there they will meet with them, and so first or last will make their private Granaries the public Markets, whither every man must come and pray and pay before he can have it. The next in the Catalogue, are corrupt and ill-affected justices; such as 
i Exod. 18. vers. 21.  jethro wished Moses to be ware of, men addicted to greedy Covetousness, that make too much use of their hands in the execution of their places, which Apelles never thought of when he pictured them without hands, as he did justice without eyes. And these are of diverse kinds: either such as aspire to places of authority, not so much to execute the Law according to justice, as for their private ends, to pleasure their 
(k) 
Nulla erit distantia personarum apud judicem: nam Cyrus apud Xenoph: dicitur plagas accepisse, quia ex arbitrio, non ex legum praescripto judicabat.  
Lex néque cognatum, nec amicum agnovit, at aequis  
Lancibus et magnum ponderat et minimum.  
Danda opera est magnis, sed non cúvulnere mentis.  
Danda opera est magnis, sed comitante metu.  
Oportet amicis accommodare, sed usque ad arras.  
Talis debet esse minister juris, ut in eius manu nullius authoritate personae titubet, aut vacillet libra justitiae. Magni quidem Alexand: causa in Castrensi judicio a Commilitonibus eius, abiecto terrore damnata erat. Nominatissimus eloquentiae doctor Protagoras in causâ quam habebat erga discipulum suum sententiam postulabat instanter; eius tamen petitio audita non erat● nec terror Alexand: nec authoritas Protagorae, justitiae lancem ab aequitate potuit declinare,  Bles.  friends. Which Publius Rutilius reproved in his friend; who soliciting him in a business not befitting him to do, gave him a sharp answer, which his friend taking to heart, told him that in aftertimes he would not care for such friendship: to whom Rutilius pithily replied, nor he for such a friend as would move him in a thing not beseeming him to do, and which Themistocles reproved in Simonides the Poet, who soliciting him in an unjust cause, told him that Simonides could never be good Poet, except he did observe the Rules of Poetry, nor Themistocles good. Praetor, if he should respect any man's person in the distribution of justice.. And which Bias took special notice of, when he affirmed that in matters of Controversy, he had rather have to do with his enemies that his friends; for that of his friends he was sure to draw one of them to be his enemy, but of his enemies one of them to be his friend. Or such as stifle and smother up Causes in corners, which would be heard in public, and in the view of the world. Which Antigonus reproved in his Brother Marsias, who having a suit depending, desired that it might not be scanned in public, and in the view of the world: to whom Antigonus in some indignation answered; if thy cause be not 
(l) 
Si injustam causam habere te scis▪ curlitigas? si iustam, curfugis hominum conscientiam, et ad domesticas latebras rem fore pertrahis? non cariturus sinistra civium suspicion.  Plutarch: in Regum Apo●hiheg:  just, wherefore dost thou contend; if it be, wherefore dost thou fly into Corners, where it cannot want just cause of suspicion: and which 
(m) Plutarch in Philippo.  Philip of Macedon reproved in his friend Harpalus, who soliciting him to have Craterus discharged, paying a fine, without any further prosecution, answered wherefore are the Courts of justice instituted? I had rather that thy friend should 
(n) 
Praestat ut ipse malè audiat quam nos propter ipsum.  
Non tibi quod liceat, sed quod fecis●e decebit.  
Occurrat, mentémo; domet respectus honesti.  Claud.  suffer under the Law, than I in not executing of them. Or such as are too affectionate, applying themselves to the hearing of the one party only, which 
(o) 
Imperator Iulianus quamvis tyrannus, neminem inauditum damnare solebat.  Lonic:  julian the Apostata, though a Tyrant, reproved in one of his Councillors; who being moved by him to give sentence against one that had offended, answered that he would first hear what he could say for himself: to whom the Councillor replied, What guilty man then will be condemned, if he may be permitted to make an excuse? To whom julian again; nay, rather what innocent may not be condemned, if sentence be given before he be heard. Of which Alexander took special notice, who upon the hearing of any cause, laid one of his hands upon one of his ears, and being asked the reason, answered, that he kept that 
(*) 
Defensori dandus audiendi locus.  Plutarch in Alexand.  ear for the other party. Or such as are too careless and negligent in the hearing of Causes, which is well reproved in 
(p) Plutarch in Philipp●.  Philip of Macedon by the appeal of Machetes, who being tried before him and condemned, appealed from his sentence, which Philip taking very ill, would needs know to whom he would appeal, who answered ad teipsum ô Rex si expergiscaris, & attentiùs audias causam; to none other then to himself, from Philip sleeping, to Philip waking. And which is reproved in Honorius by his beloved Sister. 
(*) Lonicerus.  Honorius being accustomed to put his hand unto writings before he had perused them, which his Sister perceiving, and observing many inconveniences to arise by reason thereof, and having a desire to beat him from it; caused a Writing to be drawn, by which he should promise her in marriage to a man of an ignoble condition, far inferior unto her in every degree, which the Lady having gotten into her hands, came unto Honorius upon her knees and desired him that she might have the privilege of the meanest subject within his Dominion, and that she might not be enforced to marry such a one as she could neither like nor love. Which when Honorius heard, he wondered at, and with many protestations affirmed, that he never dreamt of any such thing. But when the Lady showed him his hand-writing, he found it to be pravam & parum tutam lonsuetudinem, an ill Custom, and resolved in aftertimes to be more careful how he put his hand to any Writing before he perused it. The next in the Catalogue, are Councillors, Advocates, and Attorneys, who to gain a Fee, or a blast of fame in the world, endeavour as much as in them lie to seduce the judge that sits to decide Controversies, and to distribute justice to every one aright. The next are Tradesmen and Artificers, which use false weights, lights or measures, of whom the 
(q) Deut. 25.  Laws of God and men have taken special notice. The next are double dealing under-sheriffes, who by miscarrying of themselves in their places, have brought the name of Vnder-Sherrife into contempt, and have made the name of Vicecomes as odious almost as was the name of Vicarius in Marshal's time. The name of Vicar was sometimes honourable, and none could execute that office but such as ex mandato principis Diaecesin aliquam regebant. But afterwards when Churches began to be impropriated by Prioresses and Nuns, which of 
(*) 
Quibus in rebus ipsi interesse non possumus, in his vicaria fides supponitur.  Cicero.  themselves could not say divine service, nor administer the Sacraments, than it grew into contempt, for they regularly made choice of such stipendiary Priests to execute the Cures, whom they could have best cheap, whom they called Vicars. By which means the name of Vicar grew to be more vile than the name of a servant; as we find in the 
(*) Martial.  Poet: Esse sat est servum jam nolo Vicarius esse. The name of Sheriff, Viscount, Comes, and Procomes was ever honourable, amongst the Germans (as Tacitus observes) none were named Comites but such as were principibus in Consilijs; and amongst the Romans the Council of the Emperor were called Caesaris 
(r) 
Comitatus is dicitur locus, in quo vitam agit princeps, et Palatini omnes qui eunti Imperatori, Caesaríque assistunt, dicuntur ejus Comitatus, & ipsi nunc Comites, nunc Comitatenses.  Spieg.  Comitatus, who were used in secretis, or in remotis. Those which were used in secretis, were much honoured and had access to the Emperor at all times, and upon all occasions: those which were used in more remotis, were honoured likewise, though not in so high a degree as the other were, as 
(s) Comes domorum erat ille, qui in domesticos principis praefecturam habebat.  Comes domorum, 
(t) Comes horreorum qul habuit mancipia quaedam purgandis horreis as●●ipta, coquendóque pani principis.  Comes horreorum, 
(u) Comes laborum, qui et praepositus laborum, cui mediastini omnes, alijque domus Imperatoriae artifices subditi erant.  Comes laborum, 
(w) Comes rerum familiarium privatarum, cui omnis res familiaris commis●a est.  Comes rerum privatarum, 
(x) Comes sacrarum largitionum, per quem Caesaris stipendia militibus erogaverunt.  Comes sacrarum largitionum, 
(y) Comes sacri patrimonij qui praeerat patrimonio Caesaris.  Comes patrimonij; all these were Comites and Consiliarij, though in diverse degrees. When the government of the Roman Empire began to spread itself into other parts of the world, than this title began to spread itself likewise. The Saxons used it, but not by the same name as the Romans did; for those which they called Comites and we Earls the Saxons called Ealdermen, and the Danes, Earlas, which was a title and dignity not hereditary in this Kingdom, as now it is, but temporary and arbitrary, until the time of William the Conqueror, who was the first that made it hereditary; for he having subdued the Kingdom, the affairs of the State being not fully settled, he created diverse Counts as Overseers and Watchmen of certain Counties; who because they were much with the King had Viscounts, who did execute the Kings Command in these Counties; so that the Office of 
(*) Vicecomes (ut inquit Ferneus) est, cui Comes committit vices suas, sive gubernatio ● nem Castri.  Vicecomes was even from the Conquest, though the hereditary dignity of 
(z) The first Viscount that was in England was made in the time of King Hen: the 6. as saith Sir john Davis in his reports. But Sir john Ferne in his Book entitled The glory of Generosity, affirmeth that Escote Ville was the first Viscount, and that he had that honour conferred upon him about the days of King Hen: the 1. and King Stephen.  Viscounts were not known until the time of King Henry the sixth in these parts, or until the days of King Henry the first and King Stephen. But not long after the very first Creation of their Office, did these Vicecomites and their subordinate Officers, break forth into diverse outrages, and began to pill and pole the people, in so much that 
(a) Pet: Bless: Epist. 95.  Peter Blesensis, who lived in the days of King Henry the second, and was a Chancellor of Canterbury, in an Epistle dedicated unto him, thus inveighs against them. Forestariorum siquidem ac Vicecomitum innumeri officiales, dum avaritiae & Cupiditati suae satisfacere student, depraedantur pauperes. Simplicibus insidiantur, fovent impios, opprimunt innocentes, exultant in rebus pessimis, laetantur cum malè fecerint, peccata populi Comedunt, luxuriantur in lachrymis, & in fame pupillorum, in pauperum nuditate, in afflictione simplicium. Sic pauperes vicecomitum, aut nemoralium judicum & aliorum Collateralium sunt esca & potus, ac publica depraedationis occasio. In this Epistle he shows that the greatest grievances in our Commonwealth, have their original from them, and their indirect proceedings. For that they regularly return, and make choice of such to inquire of offences, as either for favour or commodity, do rather cover and colour, then discover and make known abuses to the world. The King and judges he freely acquitteth; the King, because it is impossible for him to understand of all abuses that are committed: for if in a 
(b) 
cum multa fiunt in domibus quae dominorum notitiae subducantur, non est vestrae negligentiae aut incuriae ascribendum; si in tam speciosis & dif●usis regionibus, quibus dominus vos praefecit, singulorum excessus non noviftis ad plenum; ipsos autem justiciarios quos vulgariter itinerantes dicimus, dum errata hominum diligenter explorant, frequenter errare contingit: excessus ●amque hominum absconduntur, aut amore, aut timore, aut lege consanguinitatis, aut occultis muneribus redimuntur.  Pet. Bless: ibid.  private family (saith he) diverse things happen which never come to the understanding of the Master, it is not to be imputed to any carelessness in any Prince, if in a Kingdom which consisteth of many thousand families, diverse things happen which never come to his knowledge. The judges likewise he excuseth, because things are smothered, and either for love or affection, or consanguinity and affinity, or for some other respect, they are never presented, and so he layeth the whole blame upon the Forestarios & Vicecomites. Such were the complaints against these kind of people in the days of King Henry the second. Again, in the time of King Edward the first, they were complained of in Parliament for their extortion, and oppression. Whereupon there was 
(*) Westm 1. Cap. 26.  a Law made that no Sheriff should take any thing to do his office of any other than the King, upon pain to forfeit double as much as he should take, and to endure imprisonment at the Kings will and pleasure. In the days of King Edward the third they were complained of again, for that they would not receive any prisoners without fees paid unto them: whereupon there was 
(*) Stat. de An. 4 ●0. Edw. 3 Cap. 10.  a Law made, that no Sheriff or Gaoler should take any thing for receiving of felons. In the days of King Henry the fourth, they were complained of again for their extortion. Whereupon there was 
(*) Anno 1. Hen: 4.  a Law made, that if a Sheriff did any extortion, he should be punished at the King's pleasure. In the days of King Henry the sixth, they were complained of again, for the extorting of excessive fees, for the making of Arrests. Whereupon there was 
(*) An. 23 Hen: 6. Cap. 10.  a Law made which did limit and determine what fees they should take. That the Sheriff should have xx. d. The Bailie that made the Arrest iiij. d. and the Gaoler iiij d. In the days of King Henry the seventh, they were complained of again, for that they did often enter plaints in other men's names, and caused Amerciaments to be made for not appearance, whereas the parties amercied were never summoned, and by that means made pillage of the people. Whereupon there was 
(*) 11. Hen: 7. Cap. 15.  a Law made, that no plaint should be entered, unless the party to whom the debt was due, was then present at the time of the entry thereof. Again, in the days of Queen Elizabeth, they were complained of again for their taking of excessive fees upon the serving of Writs of Execution. Whereupon there was 
(*) An. 29. Eliz. Cap. 4.  a Law made, which doth set down what they should take, and no more, viz. if that the debt did not amount unto above the sum of 100 li. they should take for every xx▪ s. xii. d. and if it did amount unto above the said sum of 100 li. then for every xx. s. over and above the said sum of 100 li. vi. d. so that this abuse of that honourable title of Count & Viscount, is no innovation or new thing, but hath been growing of old, and now it is come to that growth of scandal and ignominy, ut probrum penè sit esse probum, that it is a kind of disparagement for a man to be honest in the execution of the office, or at least for an honest man to take a deputation of it. It being a Proverb or byword rather, to be twice or thrice an Undersheriff, is to be a dishonest man ever after. It is regularly an honour we know for any man to undergo any office of command and authority, and the more often he doth it, the more honour it is still unto him. But in the execution of this place it is not, and why? because by abuse it is become ignominious, and contemptible. It is worthy our pains therefore to inquire where the fault is. Is it in the Vicecomes? I wish I could say no, but I cannot; for he doth depute such subordinate Ministers and Officers under him, as do pill and pole the people. If a Bishop be never so hospitious, charitable, and religious himself, yet if his 
(19) Nulla regis aequitate, vel prudentia, vel labore salva possit esse respub: nisi etiam magistratus inferiores suum faciunt officium; nam frustrà est omnium judicum industria, fi suum Iraenar●●ae subtrahunt anxilium. Vt ait jac. nuper Rex in oratione 5 ta.  Stewards, Bailiffs, and other his Agents do rack and pole his Tenants, it is all one to the Tenants as if the Bishop himself did it. If a judge shall be never so just, upright, and free from corruption, yet if his servants and attendants shall exact and extort from the subject, it is all one to the subject as if the judge himself had done it. If an Officer be never so regular and confine himself to take no other fees, than are allowed by the Laws and Statutes of the Realm, yet if his subordinate Clarks shall pray upon and exact of the Client, it is all one to the Client, if the Officer himself had done it. If a Sheriff be never so just, and his intentions never so good, yet if he commit the deputation of his Office to such as pray upon the Commonwealth, it is all one to the Commonwealth if the Sheriff himself did it: therefore it behooveth men in authority to have a special eye and regard whom they do use in the managing of their affairs; for that the Law will tell them, what they do by another in case of deputation, they do it by themselves.  Rustic: 
Sir, you have sufficiently painted out these kind of people: if there be any more of the same fraternity, I pray you let me know them, that I may avoid them.  jurid: 
I have named unto you all the principals already, yet Accessaries there are of both kinds, both Accessaries before, and Accessaries after the deed done.  Rustic: 
And who are they?  jurid: 
Accessaries before the fact done, are Parents, who train up their children in idleness, the broad way to destruction; who are well set forth in the Apologue, in the 
(*) 
Peccantem puerum quis-quis non corrigit, odit.  
Non inutile consilium poëtae;  
Qui laetam laeta natorum forte senectam  
Optatis patres, duris neu parcite dictis;  
Virtutem exemplo, mixtóque docete pudore.  
Non secus ac pullos plausis circumvolat alis  
Rex avium.  
Father's if you desire your children sage,  
should by their blessings bless your crooked age;  
Train them betimes unto true vertueslore,  
By awe, instruction, and example more.  
So the old Eagle flitters in and out,  
To teach his young-ones to follow him about.   son upon the Gibbet, & the indulgent Mother, the son upon the gallows espying his mother among the multitude, called unto her, pretending to have somewhat to say unto her: whom his sorrowful mother readily observed & came unto him, and whilst she listened to hear what he would say unto her, the son espying his opportunity, in stead of his tongue used his teeth, and bit off her note, and in scorn cast the same amongst the multitude, with this Anathema, Such reward have all such indulgent Parents as train up their children to such preferment as he was come unto. Accessaries after the fact, are such as stop the Course of justice, interceding for such as deservedly aught to undergo the Censure of the Law. Who are well set forth in the Citizens of 
(c) 
Lonicerus ex Mar: Luther.  
Oinguez villain il vous poindra:  
Poinguez villain et il vous oindra.  
Anoint a knave and he will annoy you:  
But gall a knave and he will anoint you.  
These sort of men are aptly compared to Nettles; if you handle them gently they will sting you, but if you press them they will never hurt you. And as a child preetily cute told his Father, that there was a thing grew in the garden, that was worse than a dog, meaning a nettle, because that a dog will never bite any of his own house: so we say of these people, because they bite very oftentimes their best friends.   Brandenburg; the Citizens of Brandenburg seeing a young man of a comely personage and countenance, that promised much, condemned for a light offence; they all with one unanimous consent, made intercession for his pardon, which being granted, and the Thief set at liberty; not long after in requital thereof, he returned to their City and burned it, and being asked, how he could be so barbarously ingrateful, to take away the livelihood of them, that had been the means to save his life, gave them this answer in effect, that they deserve no livelihood, that deprive the Law of life, which is the due execution of it.  Rustic: 
I am glad to hear you rank Monopolizers, Enclosers, Regrators, Engrosers, and Forestallers among the enemies of the Commonwealth; for in many places I hear they pass for good husbands, wise and provident men, and are called unto places of command and authority.  jurid: 
Truly in our Coasts we esteem of them in the body politic, no otherwise than we do of boils & ulcers in the natural body, and will allow unto them no other place to dwell in, than that City which Philip of Macedon built for the excrements of his Kingdom, and called it by the name of 
(20) Plutarch in Philipp: Maced.  Poneropolis Civitas Nebulonum, yet I must confess, they thrust themselves sometimes into places of authority and command, and gird themselves about with 
(21) 
Fures privatorum furtorum in nervo atque in compedibus aetatem agunt, sures publici in auro atque purpura.  Aulaus Gell: lib. 11. cap. 18.  Chains of gold. But the multitude repined at it, for they think they better deserve it that lie bound in chains of iron; for as to rob and steal from many is a greater offence, than to steal from a few, so the fault of the one is greater than the other.  Rustic: 
I pray you go on, and show me what are the Laws that punish the delinquents in both kinds.  jurid: 
I will therein satisfy you. And first what are Laws which do punish thieves properly so called: the Laws which do punish thieves properly so called, are comprehended under those titles, Dererum divisione, de acquirendo rerum dominio, de rerum vindicatione, de furtis, peculatu, & sacrilegijs, etc. all which are made to maintain and uphold that part of justice which the justiciaries have named Commutative justice, that punish wrong & roberry, and root out the fraternity of them that live upon the spoil by other men's labours, such as were in the days of King Richard the first, Robin Hood and Little john.  Rustic: 
What are the punishments which the Laws have provided for such malefactors?  jurid: 
By the Imperial Laws whosoever taketh away any thing from any man above the value of v. s. is to suffer death for the same. If under that value, for the first offence he is to be branded with the ignominious name of Theft; and if he be a freeman, he is to be banished for a certain time. If of a servile condition, he is to undergo the punishment which Commanders use to inflict upon such soldiers as forsake their Colours; and is called 
(d) 
Fustuarium ●● eretur qui signa reliquit, aut praesidio decedit.  Lips: lib. 5. tolit. 
This punishment did Tiberius Nero cause to be inflicted upon one, who having authority to clear the passage, did not do it.  Sueton: in Tiber: Ner. 
Pro primo peccato fur, pro secundo fur consuetus, pro tertio fur famosus appellatus.  Fulbeck.  Fustuarium, bastinadoing: for the second offence he is to be branded with the ignominious name of an old Thief, and to lose one of his ears. For the third offence, he is to be branded with the name of a notorious old Thief, and toe suffer death as in case he had taken away the value of us. By the Laws of the Kingdom of England, whosoever taketh away any thing from any man to above the value of xii. d. his life may be questioned for the same; if under that value, then to be stocked and whipped.  Rustic: 
Sir, in my opinion, the Laws of England do very much undervalue the life of man.  jurid: 
No certainly; for no punishment can be great enough for such, who having eyes, and hands, and legs, and limbs, and are able to purchase a livelihood to themselves, even in the most barren parts of the world, will yet notwithstanding rove up and down, beg and steal, and expose themselves rather to an ignominious death for a trifle at home, then undergo any labour, or adventure themselves in the face of their enemies abroad, where honour is to be found, giving occasion thereby to our neighbouring friends beyond the Seas, to condemn our Laws, and to magnify their own. For that in all their Coasts there are not such mendicant vagrant persons to be seen. The Laws of 
(e) Plutarch in Solone.  Draco did punish him in an equal degree, that had stolen but an Apple, with him that had stolen an Ox. Yet the Lawgivers did not always give full reinss to those Laws, but set them in a Table, as they did the Dragon above the judicial seat, to the terror of the beholder. The 
(f) Alexand: ab Alexand: lib. 6. cap. 10. 
Eadem severitas inter Romanos; nam lex 12. tabularum adeò furto adversata est, ut furem manifestum in servitutem tradat illi, cui furto quidquam substractum foret; & si nocte furtum factum sit, si aliquis occidit, jure caesus est. Totum hoc commemorat Aulus. Gell: lib. 11. cap. 18. Vbi probat Decemviros non tam gravi severitate usos suisse in puniendo fures, ut Draco qui furtum omne morte puni●e vellet; neque tantâ lenitate, ut Solon, qui sublato mortis supplicio duplitantum paenam furibus indixit, sed mediam quandamrationem puniendi delegisse.   Laws of the Athenians likewise did punish idle persons in an equal degree with thieves and robbers; amongst whom, if the mendicant Scholar had set up his trade, their Laws would quickly have found him out. It was a pretty passage which happened upon a time, between a Scholar and a Farmar; A Scholar coming to a Farmer's house for an Alms, the Farmar seeing him to be young and lusty, and well able to take pains for a living, fell foul upon him, and plainly told him, that he was 
(22) 
Multis authoribus docemur non tam paupertati condolete, quam mendicitatem detestari; nam publicè mendicare, & circumire civitates, semper ubíque gentium ab initio prohibitum suit: In lege Romana atctè statuit justinlanus Imperator, ut si quis laborarepotens elcemo. syais se immisceat, captivandus sit, & in servitutem redigendus; ipsa autem Canonica Pontificundecreta soltsillis pauperibus erogandas elecmosynas statuerunt, qui laborare non possunt, quoscúnque mendicantes inter latrones & praedones numerantia. Ipse autem ordo mendicantium apud Cornel: Agripp: generaliter damnatus est; illi enim veluti dijs sacri & abomnibus: nossenli, votorum & peregrinationum praetextu provincias obambulantes, laborem ex industria sugientes, otiosa paupertate ostiatim mendicantes, civitatum explorant secreta, & ad omnem perditionum genus sese accommodant; ita denique vivunt, ut ne cum Regibus vitam commutare volunt; modo iis liberum sit quolibet vagari, quodcúnque collibitum sit facere, ubique tuti ab exactionibus & publicis oneribus, & immunes frauds, imposturas & sirrah exercere; unde non minima nascitur reipub: pernicies.  Cornel: Agripp.  an idle knave, and bid him be gone and work for his living as he did: which the Scholar taking very disdainfully, answered him thus, Non te pudit (sordid agrestis) Bacchalaureum septenarum liberalium artium temerario ore lacerare, are you not ashamed, you Country Clown, to revile a Bachelor of seven Arts with such opprobrious terms? To whom the Farmar again replied; of what Arts, Sir, are you a Bachelor? Of none other I believe then of the drinking art, of the whoring art, of the thieving art, of the cheating and cozening art, of the lying and swearing art, of the begging art, and of the reviling and backbiting art. Ego arte unica Agriculturae & uxorem & multos alo liberos, & tu, qui septem jactas arts, turpiter mendicas; I have but one art, and with that one I maintain my family, my wife and children; and you with your seven Arts are not ashamed basely to beg of me that have but one. Abi impostor, and take it for a warning, that if I catch you here again, I will make you know that we have Laws will punish such Bachelors of seven Arts, whom we call sturdy rogues & mendicant vagabonds. If this man (I say,) had set up his trade in Athens, it had been death unto him. So strict were the Laws of the Athenians against idle persons, though they took nothing away. The 
(*) Adversum errones (ut inquit Iac: nupet Rex in orationes t1) legem habemus ab Edw: 6 t● latam; cujus regis prudentia magis h●c en●●uit in incunte aet●te, quam aliorum in adulta.  Laws of England, I must confess, in the strict execution of them, do punish a small offence sometimes with death: yet those Laws do receive diverse mitigations. First, it is in the bosom of the jurors to mitigate the same; for trials of Criminal causes being regularly by the oaths of 12. honest and able men. Those honest men in their wisdoms and discretions, if the value of the thing taken and stolen away, do not plainly appear unto them, do often value the thing though it be of treble the value of xii. d. to be under the value, than the wisdom of the Kingdom by several Acts of Parliament have specially provided, that if the felony be not aggravated with some circumstances odious in the eye of the Law, the offender is admitted to his Clergy, and so undergoing some light punishment, such as the Laws in such cases have provided, the offender is to escape without any other punishment.  Rustic: 
Sir, by the Law of God, a quadruple restitution was held a good satisfaction, how cometh it to pass then, I pray you, that the punishment should now be so grievous, and so much differing from the penalty appointed by the Law of God?  jurid: 
In the time of the jewish Commonwealth, the jubilee was solemnised every fiftieth year; but in the Commonwealth of the Romans, it was changed from fiftieth to a hundred, from a hundred to fifty again; from fifty to twentie-five; one of the Pope's being demanded the reason why in the solemnisation of the jubilee, the Roman Commonwealth did so much differ from the jewish, gave them this Answer, Non convenit politia Indaica politiae Romanae, that those several Commonwealths were governed by several Laws and Customs, and that which was thought fit in the government of the one, was not thought necessary in the government of the other: the same answer in effect may I give unto you. Non convenit politia Indaica politiae Anglicanae, the Commodities of the earth when Moses Laws were given to the jews, were not of that estimation as in after times they were in those parts of the world where the Laws are so strict against thieves and robbers. And therefore there needed not such severe punishments, as now are provided against such malefactors. Again, the Laws of Commonwealth's ebb and flow, rise and fall, live and die; that which was Law in the times of our progenitors, perhaps in our times is no Law, and that which is now Law, perhaps in the next age, though in the same Commonwealth, will be none; therefore no marvel, though the Laws of one Nation differ from the Laws of another; the Laws of England from the Laws of the jews.  Rustic: 
You have sufficiently showed what the Laws and punishments against private thieves are; in the next place, I pray you, acquaint me what are the Laws against pulicke thieves to the Commonwealth, I mean, Enclosers, Forestallers, Regrators, and Engrossers, and Sheriffs that abuse their places.  jurid: 
Sir, the punishments are of different natures, according to the different Laws. The punishment of the Enclosers in one kind, the punishment of the Forestaller in another, of the Sheriff in another. The 
(*) 4. Hen: 7. Cap. 19  punishment of the Encloser, that shall turn tillage into pasture, is a forfeiture of one half of the revenue of the land so converted: the punishment of 
(*) 5. Edw: 6. Cap. 14.  the Forestaller, Regrator, and Engrosser, is for the first offence two months imprisonment, and a forfeiture of the goods so forestalled and engrossed. For the second offence, a forfeiture of double the value of the goods so forestalled and engrossed, and half a years imprisonment. For the third offence, it is imprisonment at the Kings will and pleasure; together with the punishment of the Pillory, and forfeiture of all his goods and Chattels; who in former times were grown so odious in the eye of the Commonwealth, that they were not thought fit to live in a Civil Society: and therefore by a Statute-Law made in the days of King 
(*) See the Stat. of the 3I. year of Edw. the first.  Edward the I. they were turned out of all Towns, and sent into the remote places to seek their habitations. The punishment of the Sheriff for exacting more than is allowed him by the Laws and Statutes of the Realm, is 
(*) An. 29. Eliz. Cap. 4.  treble damages to the party that is abused, and forty pound to the King, whereof one moiety is to go to the King; the other moiety to the partle that will sue for the same; as in case a Sheriff for making of an Arrest will take above xx. d. and in case of serving of a Writ of Execution, will take above xii. d. in the pound, where the sum amounteth not to the value of a hundred pound. Thus briefly have I showed what punishments the Laws have provided against private thieves; and what punishments they have provided, for many of those beforenamed public thieves, or enemies to the Commonwealth.  Rustic: 
I pray you go on and acquaint me, what Laws are derived out of the next Laws, as they stand in order in the Decalogue.  jurid: 
I will therein satisfy you likewise; and first I will show unto you what the Laws are; then the excellency of those Laws by the antiquity of them; then how strict the Turks, and the very Heathens have been in keeping of them, by the performance of such vows and promises as they made; then how odious and detestable the infringers, that is to say, liars, swearers, rumor-raysers, and perjured persons have been amongst them, and what punishments they provided for them; then how miraculously God hath punished those kind of people; and, lastly, what punishments the Laws under which we live, have provided for them. You shall understand, in the first place, that all those national Laws, that conjoin Princes in Leagues and Truces one to another, all the several municipal Laws of Nations, that decide Controversies between party and party, and generally all Laws that uphold society and commerce between man and man are hence derived, and are comprehended under these titles, De actionibus & judicijs, de accusationibus, de calumniatoribus, de pravaricatoribus, de testibus, probationibus & appellationibus. The excellency of which Laws is manifested unto us by the long use and continuance of them, it being the most true and surest mark of a good and absolute Law; they being approved, & practised by all sorts of people, by the Prophets and Patriarches, Apostles and Evangelists, Turks and mahometans, Heathens and Barbarians. Abraham amongst the Patriarches used it, he made a Covenant with Abimeleck, and took an oath, and because he had done so, he faithfully observed it, though it were to Abimeleck. The apostles and Evangelists used it, and that it might not lose the honour and reverence due unto it, gave special Command that in trivial affairs an oath should not be administered, nor in any other places, but at the 
(*) August.  Tombs of the Martyrs; which in the time of the primitive Church were the places where Controversies were decided. Amurah took an oath, and though it were to the King of Hungary, a Christian King, yet observed it: and Regulus took an oath, though it were to the Carthaginians his professed enemies, yet would not violate it: and Pompey having made but a promise, that he might not be thought careless of it, exposed himself to imminent danger: so that oaths were used even from the beginning, by all sorts of people, though in a different manner. The Book which the Prophets and Patriarches did use to swear upon, was the Book of Moses; the Book which the Apostles and Evangelists used was the book of the new Testament; the Book which the Turks and mahometans used, was their Alcoran; the obligation by which the Heathens bound themselves, was the name of jupiter regularly. Yet they had their 
(g) 
Multiplex apud gentes jufiurandum fuit; per terram, per amnes, per sontes, per undas fluentes  
Apud thraces per Mercurisum, apud Persas per solemn, apud Aegyp●os per allium, portum, & c●pas jusiurandum fuit.  
Sophocles per Castorem & Pollutem. Aethiops pet delunctos quos colebant vitâ; Gracorum pleríque per Rhadama●thú: Pythagor●i per quaternionem jurabant.  Alexand: ab Alexand. lib. 5●  diverse forms of oaths: Socrates had his goose to swear by; Zeno his dog; Plato his Themides; yet all had their jupiter; whose presence when they implored, they would sooner, die; than infringe their faith. It is remarkable to see how strictly the old Romans did observe their words, and observe such engagements as they had under-taken: they had a custom amongst them that when any league or truce had been made between them and their enemies, to put the same in Writing; and afterwards to cause their Faeciales, which did execute the same Office with them as our Heralds do with us, to proclaim the same in the Frontiers of the enemy's Country, and to call upon their great God jupiter, to bear witness that whatsoever was to be performed on the parts of the Romans, they did promise to keep 
(*) 
Faeciallium juramentum fuit haec verba proffer; si sine dolo hoc faedus facio, dij mihi cuncta faelicia praestent; sin aliter facio, aut cogito, caeteris omnibus salvis, solus ego peream.  Alexand: ab Alexand. lib. 5. cap. 10.  inviolably; and if they failed in the performance thereof, they desired no more mercy or compassion to be showed unto them, than they showed unto that dog which they then killed: so that if at any time they had failed in the performance of such Articles, as they had agreed upon, they had a strong conceit, that some evil would suddenly befall them; as it did that year that Fabius profaned the rites and Ceremonies of their Faecialls, at which time their chief City was sacked by the Gauls.  Rustic: 
Have the Heathenish Romans and Turks been so punctual in observance of their engagements?  jurid: 
Yes certainly, as I will show you in two memorable examples of the Romans, & one of the Turks. Regulus, a Roman, being taken Captive by the Carthaginians, was sent unto Rome upon this Embassy, either to procure so many Captive Carthaginians, which the Romans had taken, to be sent home unto Carthage for his ransom, or else he to return again: but before he took his journey, they caused him to take an oath, that if he did not procure their release, than then he himself should return to Carthage. 
(h) Cicero lib 2. Offic.  Regulus went accordingly, and coming unto Rome he related unto the Senate the cause of his coming; the Romans overioyed with the sight of their Regulus, being one that had deserved well of them, granted what he desired before they knew what his desire was; which he taking most kindly, yet refusing their kindness, after some short stay of Congratulation with them, told them that he had a second request unto them, which was that he might have their love and leaves to depart from them: at which the Romans being astonished, and not so much joyed at the first with the sight of him, as they were now grieved that he would depart from them; would needs know of him the motives that induced him unto it. Regulus willing to give unto them all satisfaction, told them that he was abashed to come unto them upon so unwelcome a Message, but desired them to excuse him for that he was sent by the Carthaginians, and he must needs go whom the Carthaginians drove. The cause wherefore he did now leave them was, not for any ill will he bore them, or by reason of any unkindness conceived, but out of his 
(23) 
Vicit amor patriae ratione valentior omni.  
Omnium societatum nulla est gratior (inquit Cicero,) nulla charior quam ea quae cum repub. est unicuique nostrûm; chari sunt parents, charlliberi, propinqui, familiares; sed omnes omnium charitates patria una compleza est; pro qua quis bonus dubitet mortem oppetere, si ei sit profuturus?  Cicero lib. 1. Offic:  love and respect unto them, for that he was now grown old and full of diseases and infirmities, and not able as formerly he had been to do them service: and that he was but one, nor one neither, but half one: one foot being in the grave already, and why so many captive Carthaginians should be delivered for the ransom of one Roman, the meanest of which were better able to do them service than he was, (which was the cause of his Embassy) he saw no reason for it; and that they might justly tax him of his neglect of them, if he should request so unreasonable a thing of them, and so desired them as formerly that he might have their loves to return again: with which the Romans being yet not well satisfied, persuaded yet further with him, that as he had ever-loved them, so he would continue it to the last, and leave his bones with them. My bones (alas quoth he) in them there is nothing but rottenness and putrefaction, but that which is dearer unto me, my heart I will: but as for 
(24) 
O térque quatérque beazil  
Queis ante or a patrum, Troiae sub maenibus altis  
Con●●gi● oppe●ere.  Virgil: Aeneid. 1.  my bones, seeing I have given my faith to the Carthaginians, to them I must bequeath them, and return again. When reply was made, but it was to the Carthaginians. O! but with the Carthaginians faith is not to be violated. And so notwithstanding all the persuasions that could be used, he returned again: upon whose return the Carthaginians caused new kind of torments to be inflicted upon him, cut off his eyelids, to the intent that he might not sleep, and inflicted upon him such ineffable punishments, as no 
(25) 
Quis funera fando Explicet? aut possit lachrymis aequare dolores?  Virgil: Aeneid. 2.  tongue or pen is able to express. The like Roman resolution is said to be in 
(*) Plutarch. in regum Apopht.  Pompey, who having with some others engaged himself in a great dearth at Rome to make provision for the Citizens, being ready to hoist up sail, there fell out on a sudden very stormy and tempestuous winds, insomuch that they that were with him on the shore, and they which were with him in the Ship, and were to accompany him in the voyage, desired him to stay until the storm were over; unto whom Pompey answered, Vt eam, non ut vivam, necesse est, needful it is that I should go, not that I should live; for without me, Rome may well subsist, but not without meat and drink; so in the midst of the storm, that he might not be thought careless of his word and promise, and of what he had under-taken, he took his voyage. 
(26) Vide generalem historiam Turcarum in Amurah. 6.  Amurah, a Turk likewise, having made a truce with the King of Hungary, and taken his oath upon his Koran to keep it inviolably, turned his forces intended for Europe into the Coasts of Asia. Of which when the King of Hungary had notice, notwithstanding his oath, by the persuasion of julius the Pope's Legate, and other the Romish Bishops, was drawn to invade the Turks Territories in Thracia, contrary to the league, of which when the Turk was given to understand, he reduced his Forces forthwith into Europe again, and set upon the Christians: where after a long Skirmish, the Turk enveighing against the treachery of the Christians, listed up his eyes and hands and cried, O jesus Christ, if thou be God, as they say thou art, revenge this abuse offered unto thy Name: and no sooner had he spoken it, the Battle being before doubtful, but the victory fell to the Turk: the King being taken, and his head as an Ensign of treachery being set upon a Spear, the Pope's Legate and many of his Bishops being slain with him. If Regulus a Heathen, and Amurah a Turk, were so regular, so strict & precise, that they would not profane the name of their Gods, invocated to witness a vow made unto their professed enemies; with what face can a Christian stand before the Tribunal of God at the last day, that hath so often mocked and deluded him?  Rustic: 
Regulus in my opinion, might well have dispensed with his oath, being made to his open and professed enemies.  jurid: 
If he had been a Christian he could not; for he vowed no more than what he might well have performed; which was either to return again, or to send so many Captive- Carthaginians from Rome; but if he had made a vow that had been evil in itself; such as was the vow of 
(k) Math. 14. vers. 7.  Herod unto Herodias for the cutting off john Baptist head; for which both he and she are branded with infamy, and the stigmatical Characters remain as yet undefaced in them; or such as King 
(l) 1 Sam. 25. vers. 22.  David made for the kill of Nabal; or such as our Votaries now adays do for the leading of a single life, choosing rather to be the Fathers of a spurious generation, then to break the vow which they have made. In these and the like cases, they may very well 
(*) 
Melius est vota stultae promissionis non implere, quam crimen admittere. Morus ironicè commendat fidelitatem Herodis his versibus.  
O Regem fidum! sed tunc tantum modò fidum,  
Majus perfidia est cum scelus ipsa fides.  Morus in Epigram. de Herod: & Herodiad. 
Illicitum juramentum non est servandum  Lambert. inter leges Aluredi.  fail in the strict performance. The Laws of Nature and Nations teach us, that no tie or obligation, be it never so strong, will tie a man to do a wicked act, or any thing that is in itself mischievous; as if a man make a solemn vow and protestation, or bind himself in an obligation to kill such a man, burn his house, or steal his horse. With these a man may well dispense withal, because they are against the Laws of God and men.  Rustic: 
Admit that Regulus should not so strictly have performed the vow which he made to the Carthaginians: what harm or wrong could it have been unto him, seeing that he was now at home amongst his friends, through whose importunity and solicitation he did what he did?  jurid: 
Certainly besides the horror of his conscience, which is the 
(m) 
Maxima paena peccad est peccâsse.  
Mala conscientia similis est. uxori Socratis quae quotidiè illum convitijs insequebatur: nihil est miserius, quam animus sibi conscius.  Plaut. in milite. 
Heu quantum misero paenae mens conscia donat!  Lucan.  greatest torment that any man can undergo, the Romans would not have endured him, for they held him unworthy the name of a Roman, and not fit to live amongst them that was false and perfidious, and that faith even with thieves and robbers was to be observed, and for no respect to be violated, no not for a Kingdom. 
(*) Apud Homerum Achilles non secùs ac mortem odisse inquit se cum, qui aliud ore promit, aliud pectore claudit: & inter mendacem & perjurum nihil interesse contendit Cicero; nam qui mentiri solet, pejerare solet; & qui ad mendacium, idem ad perjurium adduci potest, & eadem paena tam mendacio quam perjurio à dijs datur.  Alyar they hated as death, and made no difference between a liar, swearer, and perjured person; for he that would lie would swear, and he that would swear would forswear, if occasion were offered. A tale-teller likewise and rumor-rayser they could not endure; whom Plutarch in the life of Alexander in Philotas hath well set forth: 
(27) 
As in a fury of a dreadful fight,  
Their fellows being slain, or put to flight;  
Poor Soldiers stand with fear of death dead strucken;  
So with Antigona was Philotas taken.   Phylot as having settled his affections upon the fair and lovely Antigona a Courtesan, whom he took Captive at the Battle in Sicilia, being desirous to endear himself unto her, let fall some speeches tending to the dishonour of Alexander, affirming that what was done at that Battle, was done by his Father Parmenio and himself, and that they two kept the young man (for so he styled Alexander) in his throne, but no sooner had Antigona taken her leave of him, but meeting with one of her acquaintance, related unto her what Philotas had told her, and what words he used of Alexander; and so it went from one to another, whereby a fame was raised, which coming to the understanding of 
(*) Craterus fuit Alexand. in delitijs, Ephestionem amabat maximè, sed Crateru● honorabat maxim●.  Craterus, he forthwith acquainted Alexander with it, who sent for Philotas, and he for his vain and foolish babbling, received condign punishment. Such kind of men as was this Philotas they would not endure, nor give any Credit unto their words and testimonies: but as for 
(*) 
Per leges Aegyptiorum perjuri capite multabantur, tanquam duplici tenerentur scelere, ut qui pietatem in deos violarent, & fidem inter homines tollerent maximum vinculum societatis humanae.  Diod. Sis. lib. 1. rerum antiquarum. cap. 3.  him that had called their Gods to witness, that what they had said was true, or what they vowed they would perform, unto which they would have been abashed to have called a 
(n) Non pudet (inquit Philo) deum patentem et gubernatorem mundi ad eas res testem advocare ad quas ne amicum quidem auderes adducere.  friend, yet failed in the one or the other; such a one they abhorred and detested. It is reported of Augustus Caesar, that he was used to say, that he loved the treason but hated the traitor: the name of a traitor was ever odious and detestable, in those two most detestable and 
(o) 
Quis nisi de Stygio fuerat prolapsus Averno  
Tam dirum poterat sollicitare nefas.   devilish Conspiracies, wherein Faux was an Engineer, and Gowrie a Conspirator. The Pope would never patronise the Conspirators, though as it was reported, he did allow of the Conspiracies. A perjured person who is an arch-enemy and traitor to God and man, is hateful even of his own 
(p) 
Ministri scelerum tanquam exprobrantes ab ipfis authoribus semper aspiciuntur.  Tacit. lib. 14. 
Vide Apologum de lupis & Canibus quo ostenditur proditores odiosos esse suae fraternitati.  
Vide Aesopicam Cornicem in Apologo.  
De Last bene proditore dicitur cum patriam suam Olynthum Macedonibus prodidisset, & obid apud eos in honore fatu●um arbitrabatur, ei secùs longè accedit; nam per Castra passim proditor appellabu●●r, et cum de ea re Philip●●●onquer●batur ●onquer●batur, ●i respondit Phil●opus, Macedones suos homines esse admodum agreftes & rudeness, quires alio nomine quam suo proprio vocare nescirent. Dicunt enim Scaphium scap●ium.  
It is reported of King Canute when Edrick had betrayed his King and Country into his hands, that he should say, that for his deserts he should be advanced above 〈◊〉 Nobility of England, which he immediately performed by advancing his head upon the Tower of London.   fraternity and society; for though they love the perjury, by reason of the benefit that cometh unto them by it, yet they hate the person; for that he which was sometimes perjured in their behalf, may undo what he hath done, and speak the truth when times serve. Solyman loathed and abhorred the Traitor that betrayed Rhodes unto him, and in stead of his daughter whom he expected to be given him in marriage for a reward, he caused him to be flayed and salted, and in derision told him, that it was not fit for a Christian to marry with a Turk, unless he put off his old skin. 
(*) 〈◊〉, § Paulus Aemilius lib. 1. Derebus' gest: Franc. in Clodo●a●.  Charles the fourth rewarded the Soldiers that betrayed their Lord and Master with sergeant coin, and being desired to deliver currant money, answered, that sergeant coin was the proper wages for sergeant service. The same reward (as § Paulus Aemilius reports) did Clodovaeus bestow upon them that betrayed Cannacarius into his hands. Alexander caused Bessus that betrayed Darius to be put to death; and Caesar would not endure to look upon Herodotus and Achillas, that presented him the head of Pompey: and certainly, if Maenas had cut the Cables at that time when Pompey feasted Caesar and Anthony in his Galleys, Pompey would have rewarded him as Alexander did Bessus. It is reported of Constantius Caesar, the Father of Constantine the Great, that he decreed that all such Christians as would not adore his Gods, should depart from his service; yet all those that denied their faith, he banished too, for this reason; for that he which hath been once false to God, will never be true to men. A liar or perjured person amongst the Romans was not to be believed, though he had spoken or sworn the truth. 
(q) 
Vide Apologum de mendaci puero: quo ostenditur mendaces hoc consequi, ut verum cum dicunt nemo credat.  
Fallacem quemcunque semel cognoveris hostem▪  
Huic debes post haec non ad hibere fidem.  
Quid non audebit perfid● lingua loqui?  
Regulus cum vigilando necabatur, eratin meliore causâ quam si domi periurus Consularis remansisset.  Cicero lib. 2. Offic.  Quoniam qui semel est malus semper praesumitur esse malus in eodem genere mali. For that he that hath been once false is ever to be suspected in the same kind of falsehood. Wherefore faith is aptly compared to a glass, which being once broken, can never be repaired; or to opportunity, which once omitted, can never be recovered: therefore if Reg●lus had stayed at Rome, contrary to his oath, the Romans certainly would never have endured him, though he was thereunto required; so odious and detestable were those sorts of people in the Roman Commonwealth.  Rustic: 
Had the Heathens any Laws, I pray you, to punish these kind of people: viz. liars, rumour raysers, and perjured persons?  jurid: 
The Heathen Orator will tell you, that by the Laws of the Heathens, the same 
(r) 
Eadem paena came mendacio quam perjurio à dijs datur.  Cicero.  punishment was due to the liar as to the perjured person, and that amongst the most barbarous people of the Heathens the 
(s) Alexand: ab Alexand.  Indians: if a man had been thrice found to have been a liar, he was not to have undergone any office, but to have had his fingers and toes cut off; and as concerning the punishment due to the 
(t) Plutarch. in Nicaea.  rumor-rayser, you shall find it well set forth in the end of the life of Nicaea in Plutarch. It happened upon a time that a stranger coming into a Barber's shop, to be disburdened of some superfluous excrements which he carried about him, whilst was under the Barber's hands, told him of some strange Occurrences which happened in Sicilia, which the Barber conceiving to be true, relates the same unto the Citizens where he lived; the Citizens upon the hearing of it make an uproar, which the Magistrate endeavouring to suppress, would needs know of them the cause of the tumult, which they affirmed to be by reason of some occurrences which happened in Sicilia, and being demanded to tell where they had their intelligence, it was found that it proceeded from a Barber; who being summoned to appear before the Magistrate, affirmed, that what he related he heard of a stranger in his shop; but because he could not produce the stranger Pro mendace & Civitatis turbatore in rotam deligatus, & diu tortus est; he had the punishment of the wheel, as a disturber of the peace of the City, and was cruelly tortured and tormented.  Rustic: 
But how do these kind of people stand in the sight of God, especially perfidious truce-breakers, and falsehearted perjured persons?  jurid: 
Most odious and contemptible; as is manifested in all our histories both sacred and profane; look in the Histories of former ages, and you shall see how miraculously God hath ever punished this offence of perjury. Diodorus Siculus, and Macrobius speak of a religious lake in Sicily, where the Sicilians did use to take their oaths for the deciding of controversies; and if they had sworn the truth, they returned without harm; but if they forswore themselves they were drowned. And Aristotle speaketh of another lake near unto it, which is called Fons Acadinus; into which the depositions of the Witnesses are thrown, and if they contain nothing but verity, they swim on the top of the water; if otherwise, they sink to the bottom. And 
(u) Solinus in Collectancis rerum memorabilium.  Solinus hath something of a lake in Sardinia, with the water whereof the deponents are commanded to wash their eyes, and if they have deposed the truth, their eyes became more clear; if false, it put out their eyes. And Diodorus Siculus speaks of another Lake near unto Tiana, of which they that take an oath are accustomed to drink, and if they swear the truth, it affords a sweet and pleasant relish to the palate, and becomes nutrimental to their bodies; if false, it makes their bodies leprous, and so benumbs them, that they are not able to stir, but continue there, bewailing their miserable estate and condition; the like water he reports to be in Aethiopia. Thus miraculously doth God punish this offence. Look again into the Book of God, and there you shall see what punishment 
(w) 1 Regum Cap. 21. v. 23.  jezabel, and the rest that conspired against Naboth underwent; how the accusers of Daniel were punished; and the 
(x) See the history of Susanna, vers. 26.  false Witnesses that rose up against Susanna? How Saul's 
(y) 2 Sam. 21. vers. 1.  posterity were punished for the breach of the league which josuah made with the Gibeonites? How 
(z) Gen. 49. vers. 5.  Simeon and Levi were cursed by their Father at his death, for that they destroyed Sichem and Hamor, contrary to the Covenant and league made with them. Look into the Ecclesiastical Histories, and there you shall see how the 
(a) Euseb: Ecclesiast. histors. lib. 5. cap. 8.  three Witnesses that rose up against Narcissus, Bishop of jerusalem were punished; how according to their several wishes they received condign punishment: three false brethren having conspired against the good Bishop, to the end that they might dazzle the eyes of the world, and make the world believe, that what they had said was true, made three voluntary wishes: the first wished, that if that which he had said were not true, that a sudden fire might come down from heaven, and consume him; the second wished that some extreme sickness might befall him, and like a Canker eat out the marrow of his bones; the third, that his eyes might fall out; and according to their wishes it happened to them all: the first was burnt with all his possessions; the second perished with a languishing and loathsome disease; the third perceiving the punishment to happen to the other according to their wishes and desires, confessed his offence, and desired pardon of the Almighty, and by reason of his continual penitential tears which he shed, at length lost his eyes. So the Bishop that fled out of fear, fearing that innocency could not have withstood the fury of three such violent Witnesses, was sent for home again, and restored to all his possessions. Look again into the Monkish and other Histories, and you shall see how 
(b) William Malmesb. de gestis regum Aug. lib. 2. cap. 6. pag. 28.  Aelfred a Nobleman of England was miraculously punished for perjury, who having plotted and conspired against Adelsta●e to put out his eyes, was put to his oath to make his purgation, by reason no evident testimony could be made thereof, who for that he took an Oath contrary to the truth and his conscience, he fell down presently, and within three days died. You shall see again how 
(c) H. Hi●nting d● lib. 2. p. 210. Precatio Godwin●. 
Si deus caeli verax, & justus, hoc panis frustulum concedat ne guttur pertranseat, si unquam te prodere cogitaverim; Deus autem (ut est in historia) audivit vocem proditoris, & mox eodem pane strangulatus mortem praegustavit aeternam.   Earl Godwin, Father to King Harold, who having conspired the untimely death of King Edward the Confessor, denied it with many protestations, being charged therewith; but at one time above the rest more seriously and solemnly wished, that the bread which he had in his hand might be his last, if ever he had any such thought; and as he wished, so it befell him; for in the eating of it he was choked. Look into Plutarch, and you shall see how 
(d) Plutarch. in Regum Apophtheg:  Cleomenes was punished for the breach of the Truce which he made with the men of Argyers. Cleomenes having made a Truce with the men of Argyers for seven days, set upon them in the night, and slew many of them, and being reproved for doing so, answered that he made a Truce but for seven days; but he escaped not unpunished; for as the Story saith, assailing of the City, he had a most shameful and disgraceful repulse by the women, which so perplexed him, that he fell mad, and ripped up his own bowels. Look again into Plutarch, and you shall see how Alexander Eclipsed the glory of all his Enterprises by putting of the poor Indians to death, 

See Philip Commin: how the Duke of Bourbon was punished in his house for delivering up of the Constable of France unto the King, after he had given him safe conduct.  Lib. 4. cap. 13.  contrary to his promise, who submitted themselves unto him. So odious have Truce-breakers and perjured persons been ever in the sight of God.  Rustic: 
The offences of lying, rumor-raysing, and perjury, being offences of so high a nature; how cometh it to pass, that we have no Laws amongst ourselves to punish them?  jurisp: 
Sir, you are mistaken, we have Laws which punish them in a high degree, though not in so high a degree, as did the Laws made in the days of our forefathers and progenitors.  Rustic: 
What Law is there, I pray you, to punish a rumor-rayser, and how were they punished in the days of our progenitors?  jurisp: 
By the Ancient 
(e) Qui falsos rumores in vulgus spargēdiautor est, lingua ei praecisa erit, nisi capitis aestimatione vult redimere, per leges Alured: idem supplicium in coldem, per leges Edgari. Vid. Lam. Sax. ●eg.  Laws of England, if any one had been the Author of any false rumour, his tongue was to have been cut out, unless he would have redeemed it with the price of his head. The Laws of England now in force, have provided punishments which have a resemblance unto the punishments spoken of in the life of Nicaea, which were inflicted upon the Barber by a 
(f) See the Stat. of Westm 1. cap. 33.  Statute-Law made in the days of King Edward the first; If any one shall raise any rumour whereby discord and dissension shall grow between the King his people and Nobles, he that doth raise the same shall be kept in prison until he hath brought him forth that did speak the same. In the days of King Richard the 2. there were 
(g) See the Stat. 2. Rich. 2. cap. 11.  Laws made, that if any one should sergeant any false News, lies, or tales of any Prelates, Dukes, Earls, Barons, or other Nobles of the Realm, or of the Chancellor, Treasurer, Clerk of the privy seal, justice of one bench or other, the great Officers of the Realm, which by the said Lords were never spoken nor thought of, whereby debate may arise between the Lords and Commons, and thereby great mischief incur unto the Realm, he was to undergo such punishments as was provided by the Statute made before in the days of King Edward the first; and to endure such further punishments as the Lords in their discretions should think fit; as by another 
(h) See the Stat. of 12. R. 2. cap. 11.  Statute made in the said King's Reign may appear. So do the Laws of the Kingdom where you live punish rumor-raysers.  Rustic: 
But how do the Laws of our Kingdom punish perjured persons?  
The 
(i) See the Stat. of 5. Eliz. Per antiquas leges Aug●a si quis jufiurandum violaverit, fides ei in posterùm non fuit adhibenda, verùm in Ordalium adiu dicandus. Vid. Lam. in priscis Angl leg. inter leges Edw: 
Idem supplicium per legem Canuti, & per legem Edw: & Guthlemi; mulierculae perjuriosae à finibus regni relegantur.  Vid. Lamb. 
Apud Persas lingua magis castigabatur, quam ullum probrum.  Curtius.  Statute-Lawes of the Kingdom of England do thus punish them; as they have endeavoured as much as in them lie, to corrupt the judge that decides Controversies, and to infringe the bond that unites and ties man to man, so as an enemy to mankind doth the Law behold them; for after that she hath branded them for perjured persons, and burdened them with a fine more heavy than their shoulders will well bear, she sequesters them by imprisonment, as not fit to partake of humane society, and disables their testimonies in all other cases whatsoever. So do the Laws of our Kingdom punish perjury.  Rustic: 
I pray you resolve me this doubt, do the Statute-Lawes punish all false Witnesses alike, making no difference between a Witness whose testimony tends only to the taking away of the goods or good name of a man, and a Witness whose testimony tends as well to the life as livelihood of him.  jurid: 
Certainly, in both Cases the punishment is but pecuniary & corporal, yet more or less according to the nature and quality of the offence; for if a 
(k) See the Stat. of the fifth year of Queen Elizabeth.  false testimony be used in any Cause depending before the King's justices in any of his Highness' Courts of Record at Westm. be it by Writ, Action, Bill, Information, or in any Leets, view of Frankpledge, Law-day or ancient Demesne Court, Hundred, Court Baron, or in the Court of Stanneries in Devonshire or Cornwall, for any Lands or Tenements, Goods or Chattels, the punishment is certain, that is to say, forty pounds against a suborner and procurer, and twenty pounds where no subornation is, if he hath wherewithal to satisfy; if not then imprisonment for half a year, without bail or mainprize, and to stand upon the Pillory for half an hour, within the Market-town where the offence was committed, or in some Town near adjoining; but if it be in Case of Confederacy or Conspiracy, where the life of a man is questioned, than the punishment is more or less, according to the nature and quality of the offence; as the Lords in their discretions shall think meet and convenient.  Rust: 
Give me leave, I pray you, to expostulate a little with you; how can a pecuniary punishment be in any degree equivalent to the nature of the offence, which tends to the taking away of the life of a man; and how cometh it to pass, that the intent in some cases shall be punished with death, when it ex●ends no further then to the taking away of the goods of a man; and in other Cases when it extends to the taking away of his life, it shall be punished but with a pecuniary and corporal punishment. As for example; If a man have an intent to rob a dwelling house, and pursue it so far as to break down a wall, though he take nothing away, yet if his felonious intent do appear by the remoovall of goods out of their places, & packing them together, making them fit for portage, he shall undergo the same punishment as he should have done if so be he had taken them away: but if a man shall suborn two Witnesses to depose a thing which trencheth to the life of a third person, though this subornation, plot, and Conspiracy be proved by Confession of the party, or otherwise, yet the offender shall escape with a pecuniary and corporal punishment. By the Law of God such a Witness was punished with death; 
(l) 
Lex Taelionis fuit inducta à Pythagoreis ex authoritate Rhadamanthi, qui inter caeteras leges hanc tulit. 
Si quis quod fecit patiatur, jus erit aequum.  Aristos. lib. 5. de iure Talionis. Oculus pro oculo, dens pro dente, Deut. 19.21. Exod. 21.23.   Lex Talionis was put in execution, an eye for an eye and a tooth for a tooth. And as well by the 
(m) Vide Stat. de Ann. 37. Edw: 3. cap. 18.  Laws of England made in the days of King Edw: the 3. as by the 
(n) 
By the Laws of Scotland, he that accuseth another of treason, who is acquitted, commits treason. 
1●. Stat. Scot 11. Parliam. Iac: 6●. cap. 49.  Non inutile consilium jacob▪ nuper Regis in oratione 5 t●. in ius venientes, iure contra vos reddito, quiescite, alias scitote non dormire Talionis legem.   Laws of Scotland made in the days of King james the sixth; False accusers were punished with the same punishment as they should have been that were accused, if the accusation had been true.  jurid: 
Certainly, I know no reason, why the one should live, and the other die, unless it were to that end and purpose, as 
(o) Sueton: i● Nerone 34. Cornel: Tacit. lib. 14. cap. 3.  Nero was suffered to live that his punishment might be the greater, who after the murdering of his Mother, was continually terrified with the apparition of her Ghost, and with conceits that the furies persecuted him with burning torches; or to that end and purpose as 
(p) Phil: Commin: lib. 7. c 11.  Alphonsus' King of Naples was suffered to live, who having unjustly murdered four and twenty of his Barons, could never afterwards sleep quietly, but ever cried in the night, that he heard the Frenchmen coming, and the trees and stones sounded France: or to that end and purpose, as 
(q) Sir Thomas More in Ri. 3. pag. 69.  Richard the 3. was suffered to live, who never enjoyed himself after the murder of his Nephews: of whom Sir Tho: More thus writeth. I have heard (saith he) by such as were secret with his Chamberers, that after this abominable deed done, he never had quiet in his mind, he never thought himself sure; when he went abroad, his eyes whirled about, and his body was privily fenced, his hand ever on his dagger: his countenance in manner as if he had been always ready to strike; he took no rest at nights, lay long waking and musing, so wearied with care and watching, rather slumbered than slept; troubled with fearful dreams, suddenly sometimes started up, leapt out of his bed, and ran about the Chamber, and so his restless heart was tossed and tumbled with a tedious impression and stormy remembrance of his abominable deed: or unless it were for that end and purpose, as they were suffered to live in the days of William the Conqueror, when the punishment in no case was 
(r) Guilielmus Conquestor inter caeteras leges hanc tulit, ut ne quis occidatur, vel suspendatur pro aliqua culpa, sed eruantur oculi, vel abscindantur testiculi velpedes▪ vel manus, ita quòd truncus solùm remaneat in signum proditionis suae. Vid. Lamb. interleges Guil. Conquest.  Capital; yet more terrible than death, the punishment sometimes being the loss of a hand, sometimes of a leg, sometimes of every member of the body; Ita quòd truncus solùm remaneat in signum nequitiae, according to the quality of the offence. I say, I know no reason, unless for these reasons they were suffered to live. And therefore I have ever been of opinion, that if in any case in the case of Susanna, and Phoebus his wife, 
(*) 
Si quis quae fecit patitur justissima paena est.  
— néque lex est iustiorulla,  
quam necis artifices arte perire sua.  Ovid. 1. De Arte Aman. 
Expectes eadem quae nobis feceris (Albi)  
Nam quem tu laedis, te ferit ille libens.   Lex Talionis should be put in execution, and have often wished that some good Law were made to punish false Witnesses by the example of the Crow, which Chawcer in a few Verses hath well remembered. 
Beware my Son, be no Author new,  
Of 
(*) 

Rebus in humanis magna est doctrina tacere.  
Magnun hoc ad requiem pharmacon invenies.  una tantùm lingua eaqueinter dentes inclusa nobis data est, aures verò duae, ut discamus multa audire & paucaloqui.   tidings be they false or true;  
Wheresoever thou come among high or low,  
Keep well thy tongue, and think of the Crow.   Rustic: 
You have given me good satisfaction hitherto, I pray you go on unto the next, which is the last Law in the Catalogue, and acquaint me (as you have done of the former) what Laws are thence derived.  jurid. 
I will therein satisfy you. And first I will show you what Covetousness is; then how unto it as the springs unto the fountain, all mischiefs and inconveniences in a Commonwealth have relation; how from it arise discords and dissensions, factions and seditions, tumults and insurrections; how it subverteth the Laws of God and nature; how it makes a man miserable both in life and death; how the poor man that lives contentedly with a little, is in better state than the rich covetous man; then, how the wi●est of the Heathens did abhor it, and how the wisest of Kings prayed against it; and lastly, what Laws have been made to restrain the unbridled affections of covetousness and intemperate persons; and so conclude for this time. You shall understand, that 
(f) 
Avaritia quae Graecè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur, non in solo argento vel nummis, sed in omnibus rebus quae immoderate capiuntur intelligenda est. Vbicúnque omninò plùs vult quisque quam sa● est.  August. 
Ambitious hunting after honours, and worldly goods, were the causes of the civil Wars between the 2 houses of York and Lancaster.  See Philip Commin: lib. 1. cap. 7.  Covetousness is nothing else but a thirsty and greedy desire after any thing which is prohibited; not of gold alone, sed ubicunque plùs vult quisque quam sat est, but wheresoever any one desires more than enough of any thing; which the Ancients have aptly termed radix & scaturigo malorum, the root and cause of all mischiefs in a Commonwealth; for what evil is there in Court or Country, that hath not this for an original? what factions are there in City or society, that hath not this for a beginning? is it not this that disturbs both Sea and Land, Church and Commonwealth, that makes the son to wish his Father in his grave defore his time? that makes the nearest and dearest friends fall fowl one upon another? Pylades upon Orestes, and Damon upon Pythias? 
(t) 
Ne quenquam jam far protest Caesárve priorem Pompeiúsque parem.  Lucan. lib. 1.  Caesar would not endure a superior, nor Pompey an equal. But what was the reason? they were bewitched with a greedy desire of having. 
(u) 
Plutarch▪ in Sylla & Mario▪ Florus lib. 3. c. 21.  
Nulla fides regni socijs, omnisque potestas  
Impatiens consortis erit.  Lucanus.  Sylla would not endure Marius, nor 
(w) 
Marius' extenuissimo opulentissimus, atque ex humili factus maximus, nullam faelicitatis metam sciret, neque in honore effe, nee frui in otio praesentibus facultatibus effet contentus.  Plutarch. in Mario. 
Postquam Sylla, ad mactan●um convertit se caedibus inundavit urbem infinitis & immen●is.  Plutarch. in Sylla. 
Talis inveniebatur in Campo Martio inscriptio in monumento Sylla.  
Anemine Syllam amicorum benefactis, vel inimicorum malefactis superatum.  
No man ever surpassed him in doing good to his friends, and mischief to his enemies.  Plutarch in Sylla.  Marius Sylla; but what was the reason? it was (as Florus observes) of their inexplebilis fames, of their too much hungering and thirsting after greatness; they were but two, but too many by two; for had they perished in the womb, or died as soon as they were borne, it had been happy for the Roman State, how many thousand harmless souls suffered, to satisfy the pride of their hearts, and ambitious thoughts? How did the streets stream with blood, & the poor Mothers mourn and lament to see their babes and sucklings taken from their breasts, & in their sight exposed to the fury of the beasts, before they were able to measure the ground with their paces? How did the poor Fathers sometimes lay violent hands upon themselves, sometimes upon their children, and all to prevent the fury of the enemy? How were the 
(*) 
Squallida stat rerum facies, quasi tota retrorsum  
Esset in antiquum terra redacta Chaos.  
Vndique fit planctus, singultus, et undique clamour;  
Quisque miser, nec quem qui miseretur, habet.   public theatres sometimes the places of mirth and merriment, made the slaughter houses and shambles, wherein were butchered the Senators and the heads of the people? how were the high ways tending to the Cities and the Market places, overgrown with Moss and grass, thorns and briers? how was the mistress of the world forlorn and become like an Owl in the Desert? It is reported by the Roman. Writers, that during the last ten years' Wars between Marius and Sylla, were slain one 
(*) Oros. lib. 5. cap. 22. Eutrop. lib. 5.  hundred and fifty thousand persons; besides those of the Nobility, with whose heads Marius was used to recreate himself upon his festival and gaudy days. And besides those that were slain by his Watchword, which was that it should be a sufficient Warrant to kill a man of quality, Cui fatalem illam scilicet manum non porrexerat salutanti, who passing by Marius and doing his duty unto him, Marius did not give him his hand to kiss. Of which miseries the poor Inhabitants of Sulmo and 
(r) 
Sylla slew 12. thousand men in Praeneste, being put all in one place, and would have saved his Host, but he would not live, his Countrymen being dead.  Plut. in Sylla.  Praeneste were too sensible. What was the cause, I say, of all those miseries, but their too much hungering and thirsting after greatness? Why should not one house content one man, nay more, one Village, one City, one Country, one Kingdom, one world, but we must go a hunting after many houses, Cities, Villages, Countries, Kingdoms; nay, with 
(s) 
Non unus Tuveni Paelaeo sufficit orbis.  juvenal.  Alexander after worlds? Why should not one wife content one man; but we must with the barbarous Moors think him most rich that can keep most wives? Why should not one servant content one man? When as by nature we are all the sons of one common Father. Why should not one Ass content one man, when as he that hath thousands can ride but upon one? Why should we Cover our neighbour's house, our neighbours wife, our neighbour's Ox, our neighbour's Ass, or any thing that is his, when as we have enough of our own. 
(t) 
Discite quam parvoliceat producere vitam▪  
Et quantum natura petat.  
Satis est populis flaviúsque Cerésque  Lucan: lib. 3. 
Clarum est dictum Epicuri (ut inquit Seneca) si ad naturam vives, nunquam eris pauper, si ad opinionem num. quam dives; exiguum natura defiderat, opinio immensum.  Senec. Epist. 16. 
Quisquis exit in lucem, juffus est lacte & pane esse contentus.   Nature is contented with a little: she desires but meat, drink, and clothing, and a competency in all. It is opinion that is so restless, that will not be satisfied. When Philip of Macedon fell backwards and saw his portraiture in the dust, he began to take a strict account of himself, why he should covet after much when as so little a 
(28) 
Vos et in humano paritis qui faenore faenus,  
Qui falsos numeros, et iniquo pondere lances  
Obijcitis plebi.—  
Praemia quae tandem praeter mucronis acumen,  
Praeter acus punctum—  
You Citie-Viters which (incestuous) join  
Use upon use, begetting coin of coin;  
Loc here the guerdon of your grievous pain,  
A needless poins, a mote, a mite you gain.  
A nit, a nothing did you all possess.  
Or if then nothing, any thing be less.  Bartas.  spot as his length & breadth must within a few years after contain him. Indeed neither Philip nor a greater than Philip, Alexander though he were the sole Monarch of the world, when death hath once leveled his body with the dust, have a greater interest in the earth than the 
(u) 
Victor ad Herculeas penettes licèt usque columnas,  
Te terrae cum aliis pars manet aequa tamen.  Morus.  meanest subject within his Territories. King Henry the second had his eight foot allowed him, and no more, as appears by this his Epitaph in 
(*) Math. Paris in Hen. 2. 
Aeq●at omnes cinis, impares nascimur, pares morimur.  Sends.  Matthew Paris. 
Rex Henricus eram, mihi plurima regna subegi,  
Multiplicique modo duxque Comesque, fui.  
Cui satis ad votum non essent omnia terrae  
Climata, terra modo sufficit octo pedum:  
Qui legis haec pensa discrimina mortis, & in me,  
Humanae speculum conditionis habes.  
Sufficit hic tumulus ●●i non suffecerat orbis,  
Res brevis ampla mihi, cui fuit ampla brevis.  Which I may thus English; You which are the great Lords of the world, that do so much desire to enlarge your Dominions, behold in me as in a glass, your true estate. I that was sometimes as you are, a great Commander of many Nations, to whom no titles of honour were wanting; whose thoughts the earth could not contain, now lie environed in the compass of eight foot of earth, and this little Tomb now contains me, whom the whole world before could not contain. So little a spot of earth was his portion, and such a proportion is allotted to every man for his portion when death comes, and no more. Why should man be 
(w) 
Quid superbis homo cujus conceptio culpa,  
Nasci paena, labour vita, necesse mori?  
Vana salus hominum, vanus decor, omnia vana,  
Inter vana nihil vanius est homine.  
Post hominem vermis, post vermem fit cinis, heu, heu!  
Sic redit ad cinerem gloria nostra cinis.  
Quid superbis terra e● cinis? (inquit Petrarcha)  
An non famosissimum illud Homericum audivisti?  
Nihil miserius terra nutrit homine.  
Scire velim quid te horum potissim● invitat ad superbiam? an fragilitas membrorum, exercitúsque morborum? an vitae brevitas? an caecitas animi? an praeteritorum oblivio? an ignorantia praesentium & suturorum? an hostium insidiae? an mortes amicorum? an adversitas perseverans? an fugitiva prosperitas?  Petrarch.  proud then, dust and ashes, Wormes-meate, a sack of dung and stercory; or why should he Covet so much to add to his Territories? seeing so little must in the end, and within a very short time content him. Indeed if he well weighed that Epitaph of King Edward the fourth, made by Skelton, which I find inserted amongst the unprinted Works of Lydgate, he would be more modest in this kind, which is in part as followeth. 

I lie now in mould, as it is natural;  
That earth unto earth have the reverture:  
What ordained God to be terrestrial,  
Without recourse to earth of nature.   

I had enough, and held me not content,  
Without remembrance that I should die:  
And more to increase was my intent,  
Not being ware who should it occupy.   

I made the Tower strong, and wist not why?  
I knew not for whom I purchased Tat●arsall.  
I amended Dover in the Mount so high;  
And London provoked to fortify the wall.   

I made Nottingham a place Royal.  

(29) The Castle of Windsor did belong to the Abbot of Westm: until Will: the Conq: compounded for it, and made it his royal place: in it was borne K. Edw: the 3. and in it were john the French King and David King of Scots kept prisoners: and in it is celebrated the Hon: institution of the Garter, which is no way inferior to the order of the Annunciades, founded by Amie surnamed the green Earl of Savoy, or to the Knights of the Star by the French K. john, or of his golden fleece by Philip Duke of Burgundy, or of Saint Michael by Lewis the 11.  Windsor, Eton, and many other more;  
As Westminster, Eltane, and soon I went them fro all.  
Et ecce nunc in pulvere dormio.   

Where is now my Conquest and Victory?  
Where are my riches and royal array?  
Where be my Coursers and Horses high?  
And where is my great pleasures and play?  
All as vanity to naught is gone away.   

And my fair Lady Bess, long for me may you call;  
How are we parted until doom's day?  
Therefore love ye the Lord that is eternal.  
Where are now my Castles and Buildings Royal?  
But Windsor of all, I have no more;  

(30) In the Chapel of Windsor are interred the bodies of King Henry the sixth, of King Edward the fourth, of King Henry the eighth.  Quia in Winsore in pulvere dormio.   

Why should man be proud, or presume high;  
Saint Bernard thereof doth notably treat:  
Saying, a 
(x) 
Interroganti cuidam quid fui, quid sum, quid ero; respondit divus Barnardus vile sperma, vas stercorum, esca vermium  
Quid est homo nisi testa fragilis, lurum solu● i'll; pellis morticina, vas putredinis, foams tineae, cibus vermis?  Blesens.  man is made of a sack of stercory.  
And shall return to Worm's meat.  
What come of Alexander the Great?  
Or of strong Samson, who can tell?  
Was not Worms ordained them to fret.  
Of Solomon which was the wise;  
Of Absalon that was so beautiful:  
For all his beauty Worms eat him also.  
And I late in honour did excel;  
Et ecce nunc in pulvere dormio, etc.   So much and more hath 
(31) 
Skeltonus fuit vir lepidi & faceti ingenij, inter poëtas laure● donatus, in et Rhetores regius factus orator; obijt 21. die junij Annᵒ 1529. sub H. 8. & tumulatus est in ecclesia Collegiata S ci Petri Westmonasteij cum hac inscriptione.  johannes Skeltonus vates Pierius hic est situs.  Skelton of K: Henry the 4. The Gymnosophists, upon whom Alexander doted so much, that he promised to give them whatsoever they would demand; being desirous to beat him from that greedy desire of his of compassing the world, demanded of him immortality. Unto whom Alexander answered, that they demanded a thing which was not in his power to give, he was a mortal man, and that immortality was proper unto the Gods to give, and not unto men. Which when the Gymnosophists heard, they replied, If thou be a mortal man, as thou sayest thou art, why are thy thoughts so infinite and boundless, that nothing but the world will satisfy thee? Macedon is a fair possession, and thy forefathers lived contentedly with it. Why shouldst thou inherit their possessions, and not their virtues? Remember that thou art a man, and that nature is contented with a little. When Alexander afterwards had compassed the world, and by reason of his victorious enterprises set himself on high, and would be called a God, the 
(*) Curt. lib. 7.  Scythian Ambassadors set upon him, and told him, if thou be a God, as thou sayst thou art, remember thyself to be so; the Gods do no wrong, they give and take naught from any man. If Alexander could have added years to his life, as he did Kingdoms to his possessions, he might well have styled himself to have been a God; or if he could but have assured himself to have attained to the age of his Forefathers, Adam, Methuselach, or any of the patriarchs that lived so long in the time of the old world; so that he might have enjoyed what he attained unto with such perils and dangers, he might have had some cause to have gloried and triumphed in his many victories and Conquests, but seeing that in the midst of his jollity in the 
(32) 
Alexander cum multa insolenter scripfit, seque pro numine vellet propemodum adorari; Babylo●en● ubi venisset, febri, vel ut nonnulli tradunt, veneno fuit extinctus, cum annorum esset triginta trium, & annos regnâsset duo decim.  Sleidanus.  spring of his age, when he should have reaped the fruits of them; he must with Balthasar be taken off from them, it had been better for him never to have known them, then having known them, so suddenly to leave them; for a bondman that never knew what liberty was, it is nothing to live in bondage; but for a 
(33) 
Nihil tam miserabile, quam ex beato effici miserum.  Cicero. 
Turpiùs eijcitur quam non admittitur hospes.  O vid. Trist. 5. eleg: 6. 
Forth to be turned is greater shame,  
Than if a man in never came.   freeman that never knew what it was to be debarred of liberty, to be cast into the Galleys, that is death unto him; a poor man that never knew what riches were, but by report, can live contentedly in want all his life-time, but miserum est fuisse; for him that hath been rich, to be stripped of his riches, that is torture and torment; riches and honours and preferments give a 
(y) 
Per divitias vita & honos conservantur, quae per inopiam pereunt. Vnde Poëta; 
Haud facilè emergant quorum virtutibus obstat  
Res angusta domi.—  juven: Sat. 1.  
Sine opibus nuda est virtus, ut corpus sine amictu, gladius sine vagina, sagitta sine pharetra.  Petrarch.  grace and lustre to a man, whilst he creeps upon the face of the earth; but what avail they him in the day of death? the poor man than is in 
(z) 
Ire, redire, sequi ditum sublimia Castra,  
Eximius status est: sed non sic itur ad astra.  
Rastra & aratra coli et campiredolentia prata,  
Exiguus status est, sed sic magis ●●ur ad astra.   better case than he, the poor man can go freely to his grave without disturbance, he hath taken no man's house, no man's servant, ox or ass from him; he hath done the Countryman no wrong; he hath depopulated no Villages, nor pulled down any Steeples; he hath done the Citizen no wrong; he hath Monopolised no Commodities, nor debarred him of any privileges; he hath done the world in general no wrong; for he hath lived according to the Laws of God and nature; desiring little more than meat, drink, and Clothes. But is it so with the rich? No; 
(a) 
Refert Philip Commin: Mahometem Imperatorem Turcicum nihil deplorâsse vehementiùs in Testamento suo quam quòd subditos exactionibus grauârit.  Phil. Commin. lib. 6: cap. 13. in fine Cap.  Mahomet is troubled with his exactions, when he should depart in peace. Again, 
(b) 
Vide Apologum de flosculo & quercu, quo oftenditur quan●ò maius est robur, & longius aevum, tantò dolour gravior.  Praeclarè Cicero, nihil est longum in quo fit aliquid ultimum.  a little Tree falls to the ground without any noise, but a great Oak that hath been many years agrowing, cannot be cut down but it will give a great crack. A poor man 
(34) 
Et cum transierint exactae tempora vitae,  
Concludit tacitos hic sine labe dies.   steals out of the world, and doth no harm when he goeth; but seldom dies the rich man, but storms and tempests, suits and contentions follow after. Again, a poor man is a kind of a 
(35) Praeclarum dei donum eft paupertas: huius autem doni gratiam intellexit ille Senecae nepos, referens securitatem animae psuperis inter bella Civilia. 
— O vitae tuta facultas Pauperis, angustique lares! o munera nondum  
Intellecta deûm, quibus hoc contingere muris,  
Aut Templis potuit, nullo trepidare tumultu.  
Caesarea pulsante manu!  Lucan.  Substantive, as he stands by himself, so he falls by himself; but the rich covetous man, is an Adjective, as he cannot subsist without others, so he cannot fall without others. Again, a poor man that is not rooted in the earth, can bid adieu unto it without a loath to depart; but it is not so with the rich man. Croesus is so glued and nailed to his possessions, that he cannot be severed, or endure to hear of an ultimum vale, but with torture and torment; for it is impossible that those 
(c) 
Divitiae quae ●itu difficiles, custodi●u anxiae, amiflu flebiles.  Petrarch. lib. 1. de rerum utriusque sort. dial. 53.  possessions which have been gotten with so much trouble and travel, kept with so many cares and fears, should be left without a great deal of grief and sorrow. So that the Case of the rich covetous man, is more despicable and miserable at the time of his 
(36) 
Pauci divites moriuntùr qui in exitu hujus vitae non desiderant fuisse pauperrimi.  Blesens.  departure out of this life, than of a poor labouring Cottager & husbandman. Yet I must acknowledge when sickness, the messenger of death comes, that Dives in the opinion of the multitude, is more happy than Lazarus; but it is in the opinion of the multitude only, in 
(d) 
Beatior in sua miseria reputandus est pauper, quam dives in opibus Sophisticis, & gloria seductrice. Cumulus enim divitiatum in cumulum miseriarum transiturus est, quarum cruciatus ille impatientiùs sustine bit qui diutiùs & delicatiùs huius vitae desiderabilibus as●uevit se: illi in Evangelio qui ad refrigerium linguae ardentis digitum Lazari postulabat, dictum ●st, recordare fili, qui● recepisti bona in vita tua, & Lazarus similiter mala.  Pet. Blesens: 
Certè apud pauperem Christum pretiosior est titulus pauperis, quam divitis. Christus pauper & pauperis Virginis filius pauperes elegit in Apostolos, nec domum Reguli introire dignatus est, ne honorare divitias videretur.  Bless:  true judgement it is not so. It is true, better attendance and more observance he hath, but it is better for him to be without them; for to what end do they wait upon him? Certainly, to none other, than the Crows wait upon a Carrier's Hackney, or jockys Palfry, that lies gasping for breath upon the road; that they may pull out his eyes, and prey upon him. One waits upon him for Chremes his sake, and when he is ready to go out of the world, pulls him back again, & wisheth him to remember his old Uncle Chremes, that hath been beaten with storms and tempests, with crosses and losses in the world. Another attends him for Pasibulaes' sake, & cries remember, O remember Pasibula the fair Pasibula, your old uncle Chremes his daughter, that is come to woman's estate, and wants a portion to prefer her in marriage: a third attends for Davus his sake, and calls upon him to remember Davus, his old servant Davus, that spent his youth and his best days in his service, and now being old wants succour and relief: a fourth attends to find a fit opportunity to speak for himself: every man's end and aim is to get a fleece from him: no man waits upon him for God's sake, or for any love they bear unto him. But is it so with the poor man? No; he is never troubled with any such remembrancers, when death calls him, and sickness like unto Philip's Page, summons him with a Memento mori, he hath a free passage without disturbance. We read in histories, that it is a Custom in some 
(e) 
Mos Aegyptiorum suit, ut illi de quibus sumenda erat paena, pridi● quam darentur neci, caenam ex regis mensa acciperent.  Plut. in Cleom. 
Quem usum Caesaris temporibus invaluisse legimus.  Suet. in Domitiano.  Countries, that when any man is condemned of any notorious Crime, to feast and fat him, that he may undergo and endure the greater torment; Even so doth God deal with the rich covetous man; he gives him riches as the 
(f) 
Datae sunt multis divitiae in laqueum & capturam.  Eccles. 5. vers. 13.  wiseman saith, to his hurt, that when he is pleased to take either him from them, or them from him, his grief and sorrow may be the greater; for the more he hath, and the longer he hath kept them, the more unwilling will he be to leave them. It is no trouble or cause of grief for a man to abandon the society of him whom he never saw; but either on the highway, or in a Common Inn, or in the Marketplace; but to leave a familiar bosom friend hopeless to see him again; for Demas to leave this present world, or Dives his Mammon, and to be sequestered into a dungeon of darkness and misery, there to remain throughout all eternity, that is torture and torment: and this is the Case of the covetous man, for what can that man expect when he dies, that never adored while he lived any other God than his 
(37) 

Matrimonium inter ●urum & 〈◊〉 est divortium inter Deum & a●imam.  August. Per multas tribulationes intrant iusti in gloriam Dei: divites cum multis cruciatibus acquirere sibi gehennam student.   goods, or looked after any other Heaven than earth? certainly, nothing else, but eternal woe and misery; so 
(38) 

Miser est omnis animus vinctus amicitiâ rerum mortalium, & dilaniatur cum eas amittit, et ante quam eas amittit.  August. lib. 4. Confes. Non tam iucundus in adventu, quam molestus in de●essu est cumulus bonorum.   that miserable in his life, miserable in his death, miserable in his body, miserable in his soul, and miserable in his possessions, upon which he so much doted, is the covetous man; for when death comes, he knows not what to do with it, keep it he cannot, & leave it he will not, fain would he carry it along with him, but his Conscience tells him that in justice he is bound to leave it behind him, to make satisfaction for the many wrongs and injuries he hath committed; fain would he then live to make satisfaction, but the sentence of death being past, die he must, fain would he then die, but die he cannot; for on the one side stands the husbandman and disturbs him, calling upon him for satisfaction for the wrong done unto him by depopulating of the Village wherein he lived: on the other side stands the Citizen and disturbs him, calling upon him for satisfaction for the wrong done unto him, for Engrossing of the Commodities whereby he was accustomed to get his living, round about him stand the poor, the fatherless and the widows, calling upon him for satisfaction for the wrong done unto them; so standing distracted as it were, between life and death, at length death seizeth upon him, and carries him out of the flame into the fire, into an 
(39) Avaritiam et rapinam redarguit August: proponendo supplicium: si in ignem mittitur qui non dedit rem propriam, ubi putas, mittendus est qui invasit alienam? Si cum diabolo ardet qui nudum non vestivit, ubi putas arsurus est, qui expoliavit?  habitation prepared of old for such covetous oppressing people as he was, of the torture and torment whereof he had a kind of taste and feeling beforehand.  Rustic: 
Sir, it should seem then, that 
(40) 
Eleganter Poëta;  
Praestat supellex sobria.  
Rectéque parta recula,  
quam rapta per vim divitum  
Fastidiosa copia.  
Quod vulgariter exprimunt,  
Cum dat oluscula mensa minuscula, pace quieta▪  
Ne pete grandia, lautàque prandia, lite repleta.   Aglaus the poor Arcadian Cottager, whose thoughts never trespassed upon his neighbour's ground, nor his appetite upon his neighbour's store, nor his back upon his neighbour's flock, contented with his little Cottage, his own provision, and the wool of his own sheep, is in better Case than Gyges, who ruled and governed over Lydia.  jurid: 
You know what 
(f) 
Gyges' Rex Lydorun quaesivitab Apolline, an aliquis se beatior inveniretur, cui ille Aglàum praeferebat qui erat Arcadum pauperrimus, nee terminos sui agelli unquam excesserat.  Valeria: lib. 7. cap. 1. 
Sensit Alexander testa cum vidit in illa  
Magnum habitatorem, quantò faelicior hic qui  
Nilcuperet, quam quitotum fibi posceret orbem!  Inv: de Diogene.  Apollo's opinion was long ago, and certainly I am of his mind, that the poor man that hath but little, and hath gotten that little well, is in better Case than he that hath much, and hath gotten it by wrong and robbery; the nights afford him more rest and the days more solace and comfort, the one is ever disquieted in his thoughts, and when he should sleep he tumbleth and tosseth, and fain would he rest, but he cannot; one while he is affrighted with the dream of 
(g) Suet. in Caligula. 
Tumultus attonitus pectora quatit▪  
Penitùsque volvit, rapior, sed quò nescio;  
Sed rap●or; Tonat dies serenus.  Senec. in Thyest. 
O si pateant pectora ditium.  
Quantos intus sublimis agit  
Fortuna metusque!  Senec. in Hercule O●t●o. Vide lib● cap. 1.  Caligula, that jupiter with his great toe kicked him out of heaven. Another while with the fearful apparitions of such whose houses he had ruinated and depopulated; one while again the light of the Moon doth offend him; another while the darkness of the night doth terrify him; the barking of the dogs, the crowing of the Cocks, and the yalling of the Cats must bear the burden of his disquietness. Whereas in truth all is not well at home, a sick Conscience he hath within him, which will not suffer him to take any rest. Whereas the other sleeps as 
(41) 
Ecclesiast 5. vers. 12. Cespes Tyrio mollior ostro. Solet impavidos ducere somnos. Senec. in Hercule Octao. Illi blanda qui●s, dulcésque sub arbore somni; Non succo illecti, tardíque papaveris haufiu. To summon timely sl●epe he doth not need, Egypt's cold rush, nor drowsy Poppy seed. The streams mild murmur as it gently rushes, His healthy limbs in quiet slumber bushes.  Mens ●ana in corpore sano.  securely in the midst of the Ocean upon a board, as in a featherbed upon firm land, notwithstanding the sound of the Trumpet, the report of the Canon, and the raging of the roaring Sea; and why? Mary, because he hath an honest true heart in a sound and solid body. So that without doubt the night affords him more solace than it doth the other. When the day appeareth, the one is 
(42) Si cogitationes ejus essent venti, defideria ejus aquae, multò periculosius esset in animo eius navigare, quam in alto mari.  distracted with a multitude of businesses, & which to do first he knoweth not; one while he goeth forth, & presently he makes a stand, something is left undone which should have been done before he came forth; anon after he better bethinks himself and goes forward, and is taken suddenly with a dropsy; thirsty, exceeding thirsty he is, but after what? after profit, pleasure, and promotion, and nothing but his neighbour's house, his neighbour's wife, his neighbour's 
(43) cum inter physicos quaestio esset, quid praecipuè conferret oculorum perspicuitati; cum alij faeniculi afflatum, alij vitri usum dicebant, alijque aliud. Actius rari vir ingenij & facetus, aiebat invidiam. Protulitque statim Ovidianos illos versus; 
Fertil●or seges est alienis semper in arvis,  
Vicinúmque pecus grandius uber habet.   goods, fortunes, & preferments will quench his thirst: whereas the other is never parched with heat, or pinched with cold; never molten with a desire of having, nor frozen with a despair of not obtaining, he never looks after potentum superba palatia, nec 
(h) 
Qui potius dubias rabularum pabula lights  
quam moveat, mavult cedere iure suo.   formidata judicum subsellia, nec alicujus dedecus & ruinam, the stately buildings of the mighty, nor to sit as judge in the Consistory, nor to raise himself by the ruins of any; he knows that nature is contented with a little, that the chiefest happiness is to enjoy God, and the best means to attain thereunto is to deal with all men as he would be dealt withal, and to live contentedly in that 
(i) 
Quod sis esse velis nihilque malis  
Summum nec metuas diem nec optes.  Mart. lib. 10. epist. 47. 
Esto quod es, quod sunt alij, sine quemlibet esse,  
Quod non es nolis, quod potes esse, velis.  
That man that true content would find,  
Unto his fortune fits his mind.   state and condition of life unto which he is called, and therefore his chiefest care is ut benè actam vitae fabulam, pulchro fine concludat; that he may live and die well: When dinner time appoacheth, the Table of the one is furnished with varieties of all kinds of dainties that the season can afford, and no attendants are wanting. Circumstant canes aulici, muresque domestici, & adulatorum turba, but what is he the better for it; in the midst of all he sits like Tantalus, and is 
(k) 
Nihil tam lautum, quod nausea non reddit insipidum.  Petrarch. 
Vescuntur lautiùs, et vestiuntur insigniùs divites quam pauperes, sed non vivunt meliùs nec diutiùs, nec laetiùs, & quod constat, nec securiùs, nec honestiùs, certè nec sanct●ùs: pro his omnibus unum habent quo excellunt, pomposiùs, hoc est, stultiùs ●ivunt.  Petrarch.  troubled either with an extreme wind, or an extreme heat, or an extreme cold: either he is puffed up with a tympany of pride and ambition, and is plotting of treasons, and rebellions, or inflamed with the heat of envy and malice, and is thinking how to inveigle and circumvent his neighbours; or is frozen with the cold of distrust and despair of not effecting and bringing to pass, what he hath mischievously imagined and conceived, so that nothing will down with him; one while he desires to taste of the Venison, but down it will not, it is not seasoned or baked as it should be: another while he desires to taste of the Pheasant or Partridge, but they relish not with him, they are not roasted as they should be, the poor Cook must suffer for it; when as G. Low when he did best, never did better; and when indeed there is no fault in him, but the fault is in the stomach, occasioned by reason of the extreme wind, heat, or cold. Whereas the other appoints no set times for eating, when his stomach serves him he falls to his meat, and when he is 
(l) 
— cui ne fuit unquam  
Ante s●timpotus, nec cibus ante famem.   dry he takes up the Cup and drinks, and not before; he never sends into foreign parts for Olives and Capers to sharpen his appetite, all his care is to get provision at home to take away the edge of it: as for sauces he looks not after them, better 
(m) Optimum condimentum est fames.  sauces than Spain or Portugal can afford, he carries always about him; his Table is like unto the Table of 
(n) 
The Table of Epaminondas never batched treason.  Plutarch in Licurgo. 
Insidiator a best mensis, nec lancibus aureis  
Toxica decipiunt.  
Nec circumstrepuit raucis clamoribus amen  
Turba Togatorum.  
In golden platters never doth be lick.  
For sweet Ambrosia, deadly Arsenic.   Epaminondas, and is seldom burdened with varieties, or with more than an individual; he commonly hath but one dish, and if it chance a second to be added to make up a number, it is a gaudy and festival day; he feeds heartily, and is never troubled with slatus hypochondriacus atra bilis or melancholia; riseth contentedly, and goes about his work cheerfully; when dinner is done, the one betakes himself to his old trade, and his old diseases betake themselves to him; ever 
(o) 
Ambitio est hydrops, cui non est terminus, is qui  
Nunc plebeius erat, jam diadema cupit.  
For which alas, the brother kills his brother:  
The Sire his son, the son his sire and mother;  
The man his wife, the wife her wedded Peer;  
The friend his friend; O what a hel● is here.  Bartas.  bibbing he is, yet never satisfied, ever gaining, yet never hath enough, and so continues until Suppertime: the other likewise he takes himself to his trade, which is inter musas & liberalia studia, & novarum rerum inventionem & veterum memoriâ tempus consumere, to learn to live and die well, and in this he continues all his life time; when Suppertime approacheth, the one betakes himself to his accustomed Crapulam; his Table is furnished as it was at dinner, and the same attendants, with many more, Pipers, and Fiddlers, and Singers, and Maskers, must then be had to make him merry; and Wine must be drunk in full Bowls; but alas, these afford him no ease: the fire casts a greater heat after that water hath been cast upon it: the Ague taketh faster hold upon a man after he hath reveled upon his good day; and the Current rageth more violently, after it hath been stopped: 
(44) 
Cantus, vinum, somnus, commotiunculas illas primas non rarò sanâ●unt itae, doloris, amoris, at nunquam aegritudinem, quae radices egit & fixit pedem.  Lips: lib 1. de Const. 
Vt medicament a minus valida non extrahunt humorem noxium, sed movent; sic vana haec delectatio irritat in nobis fluctum libidinum & adsuget.  Lips: ibid. 
Non domus et fundus, non aeris acervus & auri,  
Aegroto domini deduxit corpore febres.  Horat. lib. 1. Epist. 2. 
Sincerum est nifi vas quodcùnque infundis acel●●t,  
Sperne voluptates; nocet empta dolore voluptas.  Horat. ibid.  pleasures, delights, and jollities, do add fuel to the fire, administer materials for the disease to feed upon; and courage to the Current, to run more swiftly: the wound putrifies and corrupts within, whilst it is stubbered over, and made fair to the eye only: and this is the Case of the Covetous man. The other likewise, he betakes himself to his accustomed diet, which is either to eat nothing with 
(45) Nullo modo mihi placet bis in die comedere, & bibere, dixit Plato.  Plato, or very little, according to the Rules of 
(46) 
Ex magna caena, stomacho fit maxima paena:  
Si vis inco●umem, si vis te reddere sanum,  
Parce mero, caena●o parium.   Galen and Hypocrates, and which of these two is the happier man, judge you.  Rustic: 
Certainly, if I be judge, I must adjudge as all our Country doth (notwithstanding any thing you have said to the contrary) the rich man to be the more happy man, for that every where, both in Country and City, he is cleped by the name of a good man, and is honoured and reverenced, when the poor man is neglected and despised; and for evident demonstration, I will tell you what I saw with mine eyes. Not long since being in the City, it was my chance to come into a Barber's Shop, where I beheld two men attending the Barber to have his help for the cutting off their hair; the one was rich, and had his purse full of Crowns, the other poor, and had not a penny in his purse; the Barber entertained them both, but with a great deal of difference, he that had the Crowns, had the finest linen, the purest water, the sweetest balls, the choicest powders, the sharpest razor, the keenest sissers, and as much of his art as he could afford him; but he that came for God's sake, had no other linen, than what he carried about him, his own shirt to wipe his hands; no other water than what issued out of the Barber's mouth, he spat on his face, and with that water did he shave his hair, and in stead of a razor did he use a kind of a saw, which did rather deglubere than tondere. So shaved him that ad singulos tractus lachrymae exoculis ubertim manabant; that water issued out of his eyes at every drawing of his hand. In so much, that a little dog that had been beaten in the streets, coming into the shop for refuge, the poor man thinking that he had shaved the dog as he had done him, because he cried so, demanded, O canis num tu rasus es ob dei timorem, alas poor dog, hast thou been shaved too? For if he had been a dog, he could not have been used worse than he was used. So that in my opinion, it is an easy matter to judge which is the more happy man, the rich man or the poor.  jurisp: 
The man you speak of Sir, was a true 
(47) 
Odi hortulanum qui ab radice olera abscindit: odi hominem qui pennas ita incidit, ut nequeant renasci.  Lips: lib. 4. Pol.  Cutthroat, and a jew, no Barber, and I must confess, amongst the jewish fraternity in every place, judas with his bag, is better esteemed than Peter that had neither gold nor silver. It is the familiar language I know of that fraternity, to confound virtue and riches. He is a good man, saith the 
(p) Cicero saepè Socraticam exaggerat ironiam: viri boni in populo nuncupantur qui sunt divites, etsi vitijs omnibus inquinati sunt. Pet. Orat. de avaris. vitanda.  Broker, when he means a rich man. But these men never knew where goodness dwelled. Our forefathers in their Hierogliphics, did usually picture out the way unto the Temple of honour, to be by the Temple of virtue; but this viperous generation hath dammed up this way, and found out another way. 
O Cives, Cives, quaerenda pecunia primùm est,  
Virtus post nummos.   
The golden way is now the way that leads unto the Temple of honour.  Rustic: 
Certainly, the fraternity of Brokers, as you term them, are in the right; for in most parts of our Country, if a man have no 
(*) Non me praeterie (inquit Petrarcha ironicè) quae nam esse soient avarorum monita ad liberos, ad amicos, ad contubernales: quantum sit pe●uniae, tantum est nobilitat●s & gloriae; perditâ pecuniâ fidem perdidi.  money, let him be as just as Aristides, as learned as Homer, as valiant as Hector, as wise as Solomon, yet we value him not. 
Quantum quisque sua nammorum servat in arca,  
Tantum habet & fidei.  If we are rich enough, we have credit enough, and can do any thing we say; wherefore if at any time, we mean to overcome an enemy in the field, we arm ourselves with 
(*) Argenteis pugna telis, ac omnia vinces.  silver weapons, which have this power in them to pierce and make way through any Armour, be it Pistol, Musket, or Cannon-proof, & to vanquish our enemies, though they do exceed us in multitude; as the French did the English at the Battle of Poytiers and Cressey; by drawing them unto us, as the Sun doth the vapours, and the fire the moisture. Therefore if at any time we besiege a City, or any Hold or Fortress, if we can but send an 
(q) 

Omnia Castella haec Machina deijciet, in quae Afinus auro onustus possit as●endere.  Cicero. 
Hic, haec, hoc, nummut, regina pecunia, & aurum.  
Sunt tria quae vincunt omnia  Nil tam munitum est, quod ●on expugna●i pecunia posset. Cicero.   Ass laden with gold into it, it will make way, though the gates be of iron, and the walls of brass. So that in the time of war we are confident, there is no such weapon as money is, what ever it be in the time of peace.  jurid: 
It is an excellent weapon in the time of war I must confess, and that 
(r) Alexander aurum & argentum rarò cuiquam, nisi militibus dedit. Lamprid. in Alexand.  Alexander knew well, who would at no time part with his ready money, but unto his Soldiers: but how many have we heard of in the time of peace, whom their riches have caused to have been made fools upon record; who otherwise might have p●st for as wise men as their neighbours. How many have we heard of, whom their estates have brought into misery and confusion, and made their own Children become their butchers and executioners? Do we not read of a Citizen of Venice, who being banished for a misdemeanour, and Proclamation made, that whosoever could bring his head, should have his estate, his son only being made privy where he made his abode, to gain his estate, became his executioner? Do we not read of Vislar, a King of Gothland, who by his greedy Covetousness, having heaped up an abundance of riches, and for that cause being had in Contempt of all men, that his sons thinking he had lived too long, seized upon his treasure, set fire upon his house, & burned him, with all his family? Do we not read that it was Croesus great revenue that set Cyrus' teeth on edge, and made his body indefatigable, until he had subdued him? Do we not read, that it was Crassus proud speeches (being the greatest man of wealth in his time) that no man was worthy to be accounted rich, unless with his proper goods he could maintain an Army; that drew the Parthians upon him, and made them never to give him over, until they had overcome him, and filled his mouth with gold, after which he so much thirsted? Do we not read again, that it was the Covetousness of the jews, that caused twenty thousand of them at a siege of Jerusalem under Vespasian, to have their bowels ripped up, and be massacred? And do we not read in Diodorus Siculus, of the Citizens inhabiting the Lands in the Spanish Seas, to have cast all their treasures into the Seas, fearing they might be motives to draw a foreign enemy upon them, or to make them fall fowl one upon another? So that you see, the golden way is not always the surest and safest way.  Rustic: 
Though some have perished in that way, and by their greedy Covetousness, have pulled their houses upon their heads, yet, I hope, you will not blame that man that having a long journey to go, maketh some provision to relieve him in his journey, & relieth not wholly upon fortune.  jurisp: 
Mistake me not. I condemn him not; for as I hate to see an old man covetous, so I love to see a young man provident. I cannot but commend him, who having a journey to go, makes provision to succour him in his journey: but for him that is at his journeys end: for an 
(s) 
De senili avaritia quid efficatius dici potest quam quod ait Cicero: potest quidpiam esse absurdius, quam quò via minus reftat, tò plus viatici quarere? & prosectò illud Senecae; nec mul●ò opus nec diu; cum in omni aetate verù in senectute verissimum.  Petr: orat. de avarit. vitand.  aged Father, whose head age hath died into a silver die; whose teeth with age do fall from him, as the leaves in Autumn from the trees; whose eyes with age are sunk into his head; whose sight is become dim and dark; whose hearing with age is become thick and hard; and whose body stands 
(*) 
Po● me detinuit morbus (inquit Chremes in Comaedia) rogas unde? senectus ipsa morbus est.  Ter●●●. in Phorm. 
Ante senectutem (inquit Seneca) curavi ut benè viverem, in senectute ut benè moriar.  Senes. Epist. 61.  tottering at the mouth of the pit, ready every hour to fall into it; for this man to make provision as if he were to go as long as journey as Methuselah went; that I condemn as a kind of distrust and diffidence in the providence of God.  Rustic: 
Sir, what would you have a man do, or how would you have him live?  jurid: 
Go to Theol: and he will tell you; it would be deemed presumption in me to undertake such a task: Yet I will tell you freely, what I have heard him say; If thou be a head of the Church, live like thyself, as God hath placed thee in degree above others, so be thou in thy conversation, a light and lamp unto others; keep 
(*) 
Perta patens ●sto, nulli claudaris honesto, scripsit quidam Prior liberalis in portam suam: cuius successor mutavit punctum & scripsit.  
Forta patens esto nulli, claudaris honesto; sed propter unum punctum amisit prioratum.   hospitality, give alms unto the poor, and do some deeds of charity; it is thy duty so to do; for so much is enjoined thee by the general Counsels, and by the sacred Scriptures. Read over the general Council held at Paris, under those two Emperors Lewis and Lotharius, in the year of our Lord 829; and there thou shalt find, how that thy 
(t) Episcopi domus (ut ai● Hycronimus) omni cu●●une esse debet ●ospitium: laicus aut unum, aut duos, aut paucos recipiens, implebit ho●pitalitatis officium. Episcopus nisi omnes recipiat, inhumanus a● eo scribitur.  houses are not thine own, but the houses of the poor; and that if a layman entertain one, two, or some few, he doth fulfil and keep the laws of hospitality; but unless thou givest entertainment to all, especially to the poor and needy, thou dost not. Look again into the sacred Scriptures, and thou shalt find it to be thy duty to be 
(d) 1 Timoth. 1. ●.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a lover of hospitality and of good men; perform thy duty then, and thou shalt lose nothing by it; thou shalt have good will amongst men, and honour and glory in heaven in the last day, when it shall be said unto thee, I was a stranger, and you received me. If thou be a subordinate Minister, live thou like thyself, puzzle not thyself with the affairs of the 
(48) cum honestatis Ecclesiasticae speciale decus existit, à carnalibus longè fieri actibus alienum: 〈◊〉 secularibus negotijs immiscere manus caelestibus negotijs deputatas, grave acsordidum putamus. Vid. Conflit. Othob: in Linwo. sub titulo, ne Cleri●i jurisdictionem secularem exerceant.  world; it is not suitable to thy profession; thou art a man of God, and every action of thine is an instruction to the people; how canst thou reprove vice in another, when thou thyself committest the self same thing? how canst thou say to the worldling and 
(e) Non potest dicere sacerdos amatoribus mundi, ebriosis, ambitiosis, contentiosis, rixosis & adulterionibus, futurum cogitate judicium, cum ipse non formidat.  Covetous person, Lay up your treasure in heaven, where the moth and Canker fret not, and where thieves cannot break through and steal; when thou thyself art ever grovelling and poring upon the earth? How canst thou say to the drunkard, leave of thy drinking, when thou thyself delightest in no place more than in Taverns and Taphouses? How canst thou say to the ambitious, desist from thy ambitious thoughts, whilst thou thyself thinkest thyself never 
(f) Ambitioso quicquid est, quamvis amplum sit, id certè parùm est, cum est aliquid ampliùs, cum illi non quibus praesunt, sed à quibus praecedantur, inspiciunt.  high enough, whilst another is above thee? How canst thou say to the contentious and malicious, desist from your malicious thoughts, whilst thou thyself livest in continual strife & contention? How canst thou say to the fornicator, desist from thy fornication, when thou thyself livest in Adultery? These things, with many more, are put home upon thee in that general Council. So that it is thy duty to give good Ensample, by a virtuous life and conversation; otherwise thou shalt 
(g) 
Semper nocentiss●mi omnium habiti qui venenato exemplo, seu morsu viper●o nocuerunt.  Petr. lib. 9 rerum senil.  pull down with one hand, what thou raisest with the other. If thou be a public Magistrate, live thou like thyself, now is the time to 
(h) 
Non pectus ullius potest introspici urbis magistratus priusquam gesserit.  Sophoc.  show thyself: if thou be virtuous, thy virtues will shine like the Sun, and cast a greater lustre: if thou be vicious, thy vices will like a 
(49) 
cum semel impurae fuerint in fontibus undae;  
In fluvijs alias quis sore speret aquas.  
Vt Capite aegroto sanos descendit in artus,  
Morbus—  
Sic in rura nefas sele divulgat ab aula.   Contagion, spread themselves among the multitude▪ defects in an empty vessel appear not, but being filled with water, they quickly show themselves; pure gold cannot be discerned from base mettle, but by the touch; the years of thy Consulship will like a touchstone try thee, whether thou be'st like Caesar or Bibulus, active or idle, hospitable or Covetous, good or bad, and the poor will be the Trumpets and Heralds to proclaim and sound thy name and fame unto the world. Exhausted not then the common 
(*) 
Nullum vitium (inquit Cicero) tectius quam a varitia, praesertim in principibus, & rem publicam gubern antibus: habere enim quaestui rem publicam, non modò turpe est, sed seeleratum, etiam & nefarium.  Cicero lib. 1. Offic:  treasure, nor raise thyself by ruinating of the poor. If thou be a private man, live thou like thyself, be not so eager after the poor vanities of the world, as if thou wert borne to no other end or purpose, but to rake and scrape together; nor yet so retire thyself, as if thou wert borne only to eat, drink, and sleep: if God hath endowed thee with abilities of body and mind, show the fruit thereof in thy life and conversation: Deserts and solitary places are provided for the Savages, and the Cloisters for 
(i) 
Maxima virtutis laus in agendo valet.  
Magnanimi haud laus est minimè faciendo mereri;  
Privatum & Monachum talia fortè decent.   Monks and Friars; but for men of action, there are Cities and Villages provided. It was a good and holy resolution of Hilarion: Hilarion having cast out a legion of devils by the spirit of God out of Orion, Orion to show his thankfulness unto him, woulds needs have rewarded him with some gratuities, which Hilarion perceiving, in some indignation asked him, whether he never read or heard what befell Gehezi? and when Orion still pressed him to accept of his gift, he made him this further answer; Why should I that have 
(50) Nemo negligens in re sua, praesumitur diligens in re aliena.  left mine own, accept of yours: and when a third time, he pressed him to accept of it, and to give it to the poor; he answered, who should better know how to dispose of yours, than yourself, and who should better know who had most need than you, who walk through the high ways, and Cities, and Villages; as for myself, I live in a Cloister, and what I do I must do by others; but you may make your own eyes your overseers. This was a holy resolution, and did well become this good man, because he was a man of God, and had sequestered himself from the affairs of the world: but for a secular man, that should be a man of employment, to sequester himself from the affairs of the world, and to sit Sunning himself with the Cynic all his life time, I cannot commend it in him. Diogenes was named by the name of a dog, and well he deserved it, because he would not endure the company of men. The sentence of jupiter was just upon the snail, when jupiter had courteously invited the snail, with the rest of the creatures to a feast, when all other came, the snail stayed at home; which jupiter taking ill, would needs know wherefore he came not with the rest of his neighbours: unto whom the snail returned this Answer; Novi, jupiter, nusquam gentium delicias optabiliores, quam domi; certainly, my meat never relisheth so well with me, as it doth at home: but he received a condign punishment for his careless neglect, because he loved home so well, his punishment was that he should never depart from home, but should carry his house upon his back. It was an unseemly answer which Diogenes gave to Alexander, when Alexander was pleased to stoop so low as to come unto him, and to tell him, that he understood he was in want, and that he was come to supply his necessities; he had not the manners to thank him, but expostulates the Case with him, whether of the two wanted most, he that wanted but a 
(k) Uter nostrûm plù● eget? ego, qui ultra peram nil desidero, aut tu qui non es contentus paterno regno?  scrip or satchel, or he that wanted Countries or Kingdoms? Tyanaeus might well have accepted the gift which Vespasian sent unto him, without any disparagement, and forborn to have given that Answer unto him which he did, which was, that he would be pleased to turn his Courtesies another way, upon the greedy and covetous, that looked after such things, as for himself he had enough, and looked after no more. For as to look after every thing is greedy Covetousness; so to look after nothing is careless wretchedness: our desires therefore and affections, should be guided by the rules of reason and discretion; if they be dull, they should be quickened and roused up with the thought of penury and necessity; if they be too free, they should be curbed and kept in with the thought of shame and ignominy; for as he cannot be but a poor man, and fall into misery, that having nothing cares for nothing; so he cannot be but a dishonest man, that having all things is contented with nothing: for him that hath but a little to refuse a reward from him that hath more, and can better spare it than he want it, it will be accounted folly or arrogancy in him; but for him that hath enough, to be catching and snatching from him that hath not, it will be accounted base covetousness & cruelty in him. An example of abstinence in this kind we may take from Tamerlaine without disparagement; Tamerlaine being told that a Countryman within his Territories had found much treasure, he caused the same to be brought unto him, which he perusing and finding by the effigies and inscription, that it was the Coin belonging to the Romans, and not the proper Coin of his Country, he caused the same to be delivered back again; saying, What God had sent unto him, he would not take from him: the poor man had need of it, and therefore was it given him. The like patterns may we take from diverse others. 
Plutarch. in Dionysio.  When Dionysius understood of a great rich man that had much treasure, and put it to no other use than the 
(l) Anacharsis olim scitè de Athenicusibus dixit; nummis cos uti duntaxat ad numerandum.  Athenians did, he caused his house to be ransacked, and a great part of his treasure to be taken from him; which when the rich man saw, he was at his wit's end, and being desirous to know what offence he had committed that he should be so used; it was told him, that Dionysius took it ill that he should hoard up his treasure, and put it to no use, he having daily occasion to use it: which when the rich man heard, fearing the rest might go the same way, he began to bestir him, to buy and sell, trade & traffic, and no man was then more active than he; of which when Dionysius was given to understand, he sent him his treasure back again, and withal sent him word, that it was not his money which he looked after, but to let him know, that money was therefore Coined that it might be used, and that silver and gold doth lose its lustre and beauty when it is hoarded up. 
(m) Gueverra.  Philip of Macedon having overcome the Athenians, one night after Supper asked this question of the wise men that attended him, what they thought to be the greatest thing in the world; one answered, the water, because a man may see more of that than of any other thing; another answered, the Sun, because it did enlighten both heaven and earth; a third, the mountain Olympus, because it did extend itself above the Clouds; a fourth, the Giant Atlas, upon whose sepulchre the fearful Mountain Aetna was founded; a fifth, the Poet Homer, who was so much honoured both in his life and death, that seven Cities waged war for his bones a long time, as sacred relics; but the wisest of them all concluded, that animus magna despiciens, a mind despising the world, and the vanities thereof, is the greatest of all. 
(n) Gueverra.  Plato who had been in his youth an active and stirring man in the world, and was experienced as well in mechanical trades and occupations, as in civil and military government, being requested by a familiar friend of his, to tell him in what Course of life he found the greatest contentment, gave him this answer in effect; not in coveting after honours and preferments, because they are accompanied with perils and dangers, not in gathering riches and treasures, because they are attended with cares and fears, not in pleasures and vain delights, because they quickly vanish and fade away. Ego nunquam tam benè contentus fui, quam eo tempore quo negotijs civilibus relictis ad libros meos veluti bonos socios vitae meae reverti, I never received so much contentment in any thing as in looking over my Books in my study. Charles the fifth, a puissant and a mighty Prince, of whose magnanimity the Antipodes were sensible, having past the blustering time of his youth, and composed all the differences between him and Francis the first, contemplating the vanity of the world, forsook all, 
(o) In the year 1565. on the 20 th' of Octob. Charles the fifth resigned the Kingdom of Spain to Philip his son, with great Ceremony at Brussell. The year following, on the 7 th' of Septemb. he resigned his Empire to Ferdinand his brother, and betook himself to a Monastery near to Placentia, in the Province of Estremadura.  resigned his Kingdom to Philip his son, and his Empire to his brother Ferdinand, and betook himself to a Cloister, taking four servants only along with him, to wait upon him. Aristarchus, a man of great account among the Thebans, was used to say, Quid optes, aut quid fugias nescis, ita ludit tempus; What a man should desire, or what a man should eschew, he knew not, times were so fickle, and therefore his resolution was, if he could but get a little meat and drink, and a few clothes, he would be therewith content. Dioclesian and Maximinian, brothers rather than Copartners in the Empire, so lovingly did they live and rule together, voluntarily laid down their Crowns both in a day, and betook themselves to private lives. The 
(p) Plutarch. in Solome.  seven wisemen of Greece, one after another refused the golden Table that was taken up by the Fishermen of Coo in Milesia: the Case was thus; a certain man having bought the next draught that should be taken up by the Fishermen; it fell out, that in the draught there was a golden Table taken up, and to whom it should belong, grew a question: the Fishermen pretended that it did belong to them, for that they affirmed they sold but the Fish that should be taken; the buyer pretended that it did belong to him, for that he affirmed he bought whatsoever should be taken in the next draught: whereupon by Consent the matter was referred to Apollo to be decided; who to put them both out of strife did adjudge it to the wisest man of Greece, and so by a general Consent it was given to Thales, but Thales would none of it, but put it off to Bias, Bias refused it, and put it off to Pyttacus, Pyttacus to another, and he to another, until at length it came to Solon, Solon resigned it to Apollo, and desired him to dispose of it to some other; for that he took no pleasure in it. 

Omnia contemnere aliq●is potest, omnia habere nemo potest: brevissima ad divitias per contemptum divitiarum ●ia est.  Senec. Epist. 62.  These men thought them to be most rich, that were endowed with most wisdom, most patience, most temperance; virtues that could add years to their days, and prolong their lives; as for gold and silver, they did in some sort neglect, as things which were attended with cares and fears; enemies to the life of man: all the glorious outsides, the delicious dainties, and all the vain pomp and glory of the world they contemned and derided: how did 
(q) 
Epicurus summus voluptatis astertor, aqua et polenta victum quaesivit, non quòd voluptates aversaretur, sed quod in tenui victu se plus voluptatis reperire ajebat.  Alexand. ab Alexand. lib. 3. cap. 11.  Epicurus that hath been so notorious for a belly-god in all ages of the world since his time live? did he live, as Sardanapalus did upon the eggs and heads of Partridges, Popingays, Pheasants, and Peacocks? No: his ordinary food was bread & water. How did Crates and Antisthenes live? did they not contemn and despise the glory of the world, and betook themselves to a staff and wallet: how did Photion, Pelopidas, Socrates, Ephialtes live? did they not write 
(*) Alexand ab Alexand. ibid.  inscriptions in a Temple at Thebes against King Menim, for inducing delicacies into the Cities? did they not condemn the jonians, that induced peregrina obsonia & gulae novissima irritamenta, second Courses into the world? and did they not make 
(*) 
This Law Octau. Caesar put in execution.  Suet. in Octau. Caesar.  Laws, which they called leges Cibarias, and which Cato Censorius called sumptuarias, for the regulating of excess in meats and drinks? and did not Galen and Hypocrates learnedly Comment upon those Laws, and plainly demonstrate, Eos Athletas quorum vita & ars sagina est diu vivere non posse; those belly-gods that place their happiness in their throats, can neither have soundness in their bodies, or sanctity in their souls? And did not the 
(r) 
Nilmagis praedatur oculos quam ingluvies ventris. Dionysius ille teterrimus Syciliae tyrannus, dum gulae vacaret, oculos perdidit.  justin. lib. 2. 
Seneca taliter obiurgat gulosos. Taurus (inquit paucissimorum lugerum pascuis implecur, unasylva Elephanti● plurimis sufficit; homo & terrâ pascitur et mari; quid ergo tam insatiabilem nobia natura aluum dedit, cum tam modica corpora dediflet, ut vastissimorum, edacissimorúmque animalium avidicatem vinceremus? minime.  Senec. Epist. 60.  Sicilian Tyrant forfeit his eyes, for transgressing and infringing of those Laws? And were not those men and women generally in most esteem among them, that voluntarily submitted themselves unto them, and those in most contempt that disobeyed them, and gave themselves over to gluttony and drunkenness? how did they live in many parts of the world, before the use of Corn was known? did they not live upon 
(51) Mortales primi ructabant gutture glandem.  Acorns, and upon such things as the Earth brought forth naturally? What habitations had our wise aged Fathers in ancient times, the Philosophers and learned men of the world? or in what houses did they live? did they not live as the Tartars do, and as many of the Inhabitants of the Kingdoms of Fez and Morrocco do at this day, in Tents built upon Plains, moovable at their pleasure? They built not their 
(*) 
Non tam latè habits, sed quam laetè requiritur ad beatam vitam: saepè vel in palatijs regum labor dolórque habitant, & in tugurijs pauperum quies & gaudium.  Petrarch.  houses upon the tops of hills like unto Pyramids, rather to catch the eyes of passengers, than to feed their bellies: their houses were more for use than for ornament, and were furnished with such materials as the noble Duke in the Courtier preferred before his rich hangings of Arras and Tapestry, and his vessels of gold and silver, that is, with Libraries of Greek and Latin Books, containing variety of all kind of learning: where they might converse with Kings and Princes, and with such of all professions as had been most famous in their generations in the knowledge of all Arts and Sciences, at all hours in the day: with such utensels were their habitations adorned. What Clothes did they wear? their Clothes likewise were not so 
(s) Ea sit vessitus confideratio, ut nec nimiùm dissolutus sit, quod est rusticitatis, nec nimiùm mollis, quod est inconstantiae, et levitatis: utrúmque extremum fugiendum. Siquiden Diogenes perspiciens Rhodios petelegantes, hîc (inquit) fastus est; rutsusque Lacaedaemonios sordidos, hîc alius fastus; rursus idem Cynicus mundi●iem Platonis calcans, Platonis fastum calco inquit, cui ille, sed alio ●astu.  curious and effeminate, as to dazzle the senses of ●illy women: yet not greasy, and like an Almanac out of date, but substantial, to keep off the parching heat of the Summer, and the pinching cold of the Winter: their diet was not so dainty, as to add fuel to their lusts, but such as did satisfy their hunger, and quench their thirst: they feasted continually, but their feasts did not consist of variety of dishes, but of variety of dainties; and happy was that man that could be admitted thereunto; there was no greedy Philoxenus, that to please himself would displease his neighbour; nor no man there did eat to please his palate; every man's desires were to have his ears more expanse, that he might hear more, and his memory more strong, that he might bear away more; there were never two hands in a dish, nor two tongues walking together, whatsoever was spoken was spoken without interruption, and no man would proffer to begin before the first had made an end, or to disturb the speaker: merry they would be often and jesting, but their jests were without offence, 
(t) 
Semper haec ingenuis libertas permissa est, ut in common hominumbonú salibus luderent impunè, modò ne licentia exiret in rabiem; lusit hoc in genere divus Hieronymus, lusit Eliah Propheta in Idololatriae cultores. 1 Kings 18. v. 27. & Esay. Propheta. cap. 44. v. 16.  
Veteres dixerunt duplicem esse salem, nempè Mercurij et Momi; salem Merc: appellarunt facetias lepidas quibus non nocemus aliis: salem Momi vocârunt dicteria quibus mordicamus alios.  
Scurrilitas est vitium, quò in iocando modum excedimus, nullâ habitâ ratione aut loci, temporis, aut personarum. Omni studioso lusus est necessarius: nam sicut fatigatio corporis remittitur per quietem corporalem; sic fatigatio mentis per delectationem in ludo, quae est quasi quies animae.   elegant, facetious, and void of scurrilities, obscaenities, and effeminate ribaldry; invectives were not heard of amongst them, unless they met with oppression, extortion, bribery, corruption, and the like. These vices they lanct to the depth: and Invenall was not so jerking as they were then. These feasts were instituted for the Continuance of friendship and familiarity between them, and in requital of Courtesies which passed between each other, and the guests were regularly sophy & philosophi, sober, discreet, wise men, no combibones, por-Companions, rumour raysers, or tale-tellers were hitherto admitted; but if they could fill up the music, bear a part in the Consort, and end a Comedy with some witty Apophthegm and Conceit, they were welcome guests: their Entertainments generally were such as King Edward the third gave to Sir 
(u) 
At the taking of Calais the King was stricken twice upon his knees by this Knight, but in the end the King took him and diverse other Knight's prisoners, and beyond his expectation most royally feasted him, and graciously set him at liberty, and gave him a Chaplet beset with pearls from his own head, by which his clemency he drow his very enemies unto him.  
In this war the King served under the banner of Sir Walter Mannie, and (as my Author saith) greater honour did Sovereign never do to subject.   Eustace Rabamont, the French Knight, at the winning of Calais; free and noble, and beyond expectation; and the prime dishes and dainties of their 
(*) Convivium philosophicum.  Feasts, were wisdom, temperance, justice, fortitude, and the like. Of which every one tasted, yet seldom or never but of one dish at one time. Sometimes wisdom was preferred, upon which every one fed liberally, as upon a receipt as could in a sort antedate their days, and give them an essence and being with the holy patriarchs, Prophets, and Evangelists, with the reverend Fathers & Doctors of the Church, and with the learned Naturalists and Moralists of the world, that were departed in peace to their graves long before their great Grandfathers were borne; by telling them how they lived, and how they died; that by their examples they might prudently husband's the time present; amend and reform what had been amiss in times past, and carefully provide for the time to come. Sometimes Temperance was preferred, upon which every one tasted liberally likewise, as upon a Cordial that could add years to their lives, and prolong their days; unto which every man's purse would not 
(w) Cuiuslibet edere e● bibere est, sed cum modo et mensura id paucorum est.  extend. Sometimes justice was preferred, which they did compare for goodness unto the Sun in the firmament, unto the soul in the body, to the rule of life, affirming there was no such Current to water a dry and thirsty land, no such bond to unite and tie man to man as this was, without which no 
(x) 
Quid s●nt regna nisi latrocinia remotâ justitiâ, quae est legum effectus.  Augustin.  City, society, or Commonwealth could subsist. Sometimes Fortitude was preferred, which they did compare unto a Mineral, more sovereign than that aurum potabile, of which the Paracelsians make so much use of, that in times of greatest danger can afford them ease and comfort, animating them patiently & courageously to undergo that which they could not necessarily & conveniently avoid. 
(y) 
Non inverse Consilium, cave ne cui haec dixeris; nam omne arcanum unitati comparatur, quae si progreditur ad binarium, tunc ad multitudinem vergit, et sese multiplicat: ideóque Alexander Ethestioni obsignavitos.  
Quis similis cribro? fa●ilis omnis homo.  
Altissima quaeque flumina minimo sono labuntur.  Curt. 
Vetabo qui Cereris sacrum  
Vulgârit arcanae. Horat.  lib. 3. Od. 2. 
It was no mean commendation that Spintharas, gave of Epaminondas, that he never knew any that knew so much and spoke so little.   Secrecy likewise they highly esteemed, especially in things agreed upon at their solemn feasts, for the good and welfare of their Cities; they knew well that a little vent in a vessel is able to deaden the strongest wine; a little hole is enough to drown the mightiest Ship; and a babbling tongue able to overthrew the greatest designs. Wherefore in matters agreed upon at their solemn meetings, they were as secret as Peter King of Arragon, who being demanded by Pope Martin the 4th, what he meant to do with that great Fleet he had provided, answered that if he did but know his shirt did know it, he would cast it off. 
(z) 
Unity and amity most necessary in a Commonwealth:  Plutarch, in Solone. 
Non sic excubiae nec circumstantia tela,  
quam tutatur amor Claud, Hoc eleganter exprimit Scilurus in fasciculo jaculorum. Scilurus, qui filios relinquebat octoginta, cum mortivicinus esset, fasciculum jaculorum singulis potrexit, iubens. ut frangerent eum; cum id eorum possit nemo, ipse iacula singula extrahens, omnia cōtreg●t; docens illos, si concordes essent, permansuros validos, imbecilles evasuros fi essent dissociati & distracti.  Plut. in regum Aphyhibeg. 
cum pugnant singuli, vincuntur omnes.  Tacit.  Unity and amity likewise they much esteemed, and supposed their Cities never to be better fortified, than when the people were at unity amongst themselves. Wherefore if any one had been contentious, they did esteem him as an alien, not as a Citizen, and studied how to disburden their Cities of him; they knew well, that one scabby sheep in a flock, is able to do more harm to those that are whole, than twenty Shepherds could do good to the diseased; that one infected man in a pestilential sickness, was able to do more hurt to those that were sound, than the whole College of Physicians could do good to those that were infected; that one ill-affected member in a City, that knew the secrets and private passages thereof, was able to do more harm unto it, than the whole Council could do good. Wherefore if they could not reclaim such a one, they endeavoured by all means to remove him. Sometimes liberality and affability were preferred, which they did commend as 
(a) 
See the effects of liberality, excellently set forth by Chawcer in his Book entitled the Romant of Rose.  
Pecunian dare cuiuslibet est, sed date cum distinctione personarum, loci & temporis, id paucorum.  
Astabilitas et Comitas sunt nullius impendij, amicitias tamen magnas conglutinant exhibitae, dissoluunt praetermiflae.   rarities, and did compare them unto jewels that could give a grace and lustre unto the most deformed bodies, and unto attractives, that were more powerful to draw the hearts of the people unto them, than the Adamant to draw the iron. Sometimes 
(b) 
Magnum ornamentum principi est coronâ senum & Cordatorum Consiliariorum cinctum esse.  Lamp●id. 
Thales si volet, Rex esto; tamen si de sua ipsius sententia omnia geret, superbum hunc judicabo, magis quam sapientem.  Liv. 
Principem bonum faciunt plerúmque boni Confiliarij ideò, testatur Lamprid. tolerabiliorem reipub: statum esse, vb● Princeps malus, et Confiliarij boni, quam ubi Princeps: bonus & Consiliarij mali Siquidem unus malus à pl●●rimis bonis corrigi potest; multi verò mali ab ●no, quantumvis bono, s●parari non poterunt.  La●p in Alexand  advice and Counsel was preferred, which they did compare unto Salt, seasoning all things; that was first set on, but last taken off the Table; to the heart in the body, being the first thing that lives, the last that dies; to a benediction, that in all services hath the first and last place▪ to a cup of Nectar and Ambrosia, that warms and prepares the stomach before meat, and to a well-made Conserve that closeth up the stomach after meat, so that where this was wanting, bread, beer, salt and spoons, and all things were wanting. Piety and compassion was in great request among them, they knew well that what befell to 
(c) Cuivis accidere potest quod cuiquam potest.  any one, might befall to every one, and therefore with 
(d) 
Non ignara mali, miseris succunere disco. Virg.  
Ipse iubet summi Rex et moderator Olympi,  
Semper ut alterius perferat alter onus.  
Nec magis in toto qu●cquam reororbe ferinum;  
quam miserum laeta ment videre premi.   Dido in the Poet, they had a fellow-feeling one of another's misery. Contentions there were often amongst them, but they were such as are moralised in the English Poet in his 
(*) Chawcer.  Franklyns tale. Every one striving with all his might and power to exceed each other in the doing of Courtesies, and performing of friendly offices one to another, who should be most hospitable, and make more invitations? who should entertain most neighbours, and relieve most poor? who should compose most strifes, and be most ready to make peace between such as were at variance? who should be most forward to undertake a commendable and worthy achievement, and most backward to attempt a dishonest action? most ready to patronise the good, and most slow to support the evil: most wise to find out the subtlety of the oppressor & extortioner, and most simple to offer the least wrong to the innocent: in a word, who should be most observant of that golden Rule of Morality, not to offer that to another which he would not have done to himself. 
(e) 
Nihil utilius est quam res regum non intelligere: unde celebratur dictum Philippidis Co●i●●; Hic à Lysimacho rege liberalissimè tractatus, & rogatus quam fortunarum regiarum partem vellet sibi communica●● respondit, participé me facias quocunnque volueris, modò ne secreti alicuius.  
Non inutile consilium Poëtae;  
Arcanum non ru scrutaberis ullius unquam:  
Commissúmque teges et vino tortus et irae.  Horat.  Matters of state they looked not after; they knew they were standing & reserved dishes, which Alexander had provided for his own palate, and commanded that no man under the degree of Craterus & Ephestion, should presume to pry into them, unless they would incur the danger which the men of 
(f) 1 Samuel 6. verse 19  Bethshemesh did in prying into the Ark; and therefore with the wise Senators of 
(g) 
Patribus unus merus ne intelligere viderentur quod vellet Tiberius.  Tacit. lib. 1. cap. 4. annal. 
Vide Apologum de vulpe gravedinosa.   Tiberius, they did oftentimes profess they had dined and supped when their stomaches were empty; because they would not have Tiberius have the least suspicion of them, that they gaped after the dishes which he had reserved for his own palate. Prodigality they cared not for, they knew well that though it did delight the taste, and tickle the palate, yet it engendered naught but corrupt, waterish, and melancholic blood, which would quickly waste and fade away; and therefore this saying went Currant amongst them, as nothing can savour of greater intemperance, than for a little pleasure which vanisheth in the throat, to adventure the health of the whole body; so nothing can savour of greater 
(h) 
Subitae largitionis comes paenitentia: nim●● hauriendo fontem ipsum exhauris; & liberalitate liberalitas perit.  Lips. lib. 2. polit. cap. 17.  madness and folly, than to waste and estate to be accounted a brave fellow for a short season, when he shall be accounted a fool ever after. Ostentation they looked not after, they knew it to be a meat that would set the whole body on the Tenters, and produce nothing but noisome and ill-smelling savours; and therefore aptly compared it to wind in the belly, which being evacuated, becomes unsavoury to every one but 
(i) 
Suus cuique crepitus benè olet.  
Laus in proprio ore sordescit. By the Law of Arms a Braggadocia is branded with a diminution in his coat; a point dexter, paried Ten●e is due unto him.  
Res ipsa loquatur, nobis tacentibus.  Seneca. 
Non sua laudabit studia, aut alien a reprendet.  Horat.  to him that vented it. So that if at any time they met with a Rothomontatho, such a one as Castilio hath well set forth in his Courtier, that would be talking of Arms unto Ladies, every one stopped his ears, as they did use to do their nostrils against ill-smelling savours; for they did use ever, rather to assume too little with Cato, than too much with Thraso to themselves; they delighted not to garnish and set forth their dishes with leaves, words they compared unto leaves, which had their 
(k) 
Vt silvae folijs pronos mutantur in annos,  
Prima cadunt; ita verborum vetus interit aetas.  
I know that in form of speech is change,  
Within an hundred years, and words though  
That hadden price, now wonder nice and strange.  Chawcer. 
Melius est (inquit August.) ut reprehendant nos Grammatici▪ quam non intelligane populi: ideóque maluit dicere os osli quam os ossis, ut faciliùs intelligeretur.  August.  blossomings and buddings, their ripening & fall, and were subject to be blown away with every wind; and therefore in a style that the meanest Capacity might understand them, not in tropes and figures, riddles and obscurities, or in fantastic orpedanticke terms, did they express themselves. Sloth and idleness they did eschew as two dangerous rocks and gulfs, that would dash them in pieces, and swallow them up quick, without leaving any manner of remembrance behind them. Hatred and intestine malice never came in in any service, but was as loathsome as Swine's flesh to the jews; If any offence had been given that was not of an high nature, submission was ever held a sufficient satisfaction. 

(l) 
You Kings that bear the sword of just hostility,  
Pursue the proud, and pardon true humility;  
Like noble Lions that do never show,  
Their strength and stomach on a yielding foe.  Bartas. 
Posse, & noll., nobile.  
Parcere subiecti●, et debellare superbos;  
Semper in bellis jussit Cyrus.   Corpora magnanimo satis est prostrâsse Leoni;  
Pugna suum finem, cum jacet hostis, habet.  Ovid. The Lion is as kind to those that yield, as cruel to his foes; but 
(m) At lupus, et turpes instant morientibus ursi.  Wolves and Bears, nothing will satisfy but blood, blood; they accounted it the greatest glory for them that could be, to deserve that Encomium and noble testimony which Tully gave of Caesar, to have a memory never to forget any thing but 
(n) Aulicus in errogatus qua arte in magnatum cultu cōsenui●●et, re●pondit, iniurias ●erendo et gratias agendo.  injuries. Augustus' his 
(o) Sueten in Augusto. 
Optima iniuriae ultio est oblivio.  
The Ass that bears the burden, must have leave to bray under it; was the answer of Francis the first, to certain Courtiers, who moved him to punish some common people, that spoke irreverently of him.  
Nobile vincendi genus est patientia, vincit  
Qui patitur, si vis vincere, disce pati.   moderation by which he drew his very enemies, the Indians and Scythians unto him, they had in great admiration; for with this they always cured the venomous biting of mad dogs: one while they made use of the Antidote by which Augustus expelled the poison of junius Novatus, and Cassius Patavinus: anon after of that by which he preserved himself from the fury of certain persons, of whom he came to have notice by the means of young 
(p) 
Tiberius upon a time hearing certain persons speaking irreverently of Augustus, acquainted him therewith: to whom Augustus answered, let it net trouble you Tiberius, that any man speakethill of us; it is sufficient that no man is able to do us harm.  Sueton: in Augusto. 
Verissimum est, quòd regium est audire malè cum facias benè.  Plut. in regum Apoph.  Tiberius. Pride and arrogancy they never touched or tasted of, but esteemed it as a 
(q) Insuaves ad omnem vitae consuetudinem, superciliosi et caperatâ fronte magistri.  Nettle in a Nosegay, which deprived the rest of the flowers of their proper worth and virtue. 

Si tibi copia, si sapientia formaque detur;  
Sola superbia destruit omnia si comitetur.   

If wealth and wit and beauty shall,  
Unto thy lot bechance befall:  
If pride within thee harboured be:  
No worth will these add unto thee.   Petulancy and peevishness they look not after, but left it for children and old folks that were come unto their dotage, to feed upon: and as for 
(52) See Avarice excellently described by Chawcer in his Book entitled the Romant of the Rose. 
Avarice held in her hand,  
A purse that hung by a hand;  
And that she hid and bound so strong,  
Men must abide wonder long.  
Out of this purse ere there came aught,  
For that near cometh ●● her thought;  
It was not certain her intent,  
That fro that purse ap●●y went.   Avarice, every one detested it, as Severus did an unjust judge, and wrote bitter invectives against it; one called it stercus, another lupus, another daemon: one showed how Plato's Commonwealth flourished, because this was a stranger there; another how the Commonwealth of Sparta perished, because this was a familiar there: In Plato's Commonwealth (said one) no man wanted, because no man abounded; every man had enough, because no man had more than enough: In the Commonwealth of Sparta, many men wanted, because many men abounded; many men had not enough, because many men had more than enough. Which disproportion of estates occasioned a kind of corruption in the manners and conditions of the people; it made the rich grow proud, highminded, and to give themselves to oppression, and unto a licentious course of life: it made the poor to repine, to murmur, and to 
* 
Inequality causeth tumults and insurrections.  Plut. in Solone.  mutiny, until it brought that 
(r) 
Apollo Pythius Oraculo edidit, Spartam nullâ aliâ re nisi avaritiâ perituram.  Cicero lib. 2. Offic.  flourishing Commonwealth upon her knees: which the Romans fearing made a Law, which was called Lex Agraria, whereby inequality of possessions was Cried down. Such were the feasts that these wise men made, that gave such contentment to their guests, that every one was well satisfied; yet every one rose with an appetite. Thus did these men spend and end their days, dying neither too rich nor too poor, having enough to carry them through the world to their graves, without being burdensome or troublesome to any. It was a devout and good 
(s) Prov 30. vers. 8. & 9 
Magni animi est, medio●●●a malle quam nimia.  Senec. epist. 89. 
Melius est modicum justo, super divitias peccatorum multas.  Psal. 37. v. 16. 
Non sperno nummos, si sit possessio justa;  
Et nolo iniustos; ultio na●● sequitur.   prayer, and well beseeming the wisest of Kings; Give me not too much, lest I grow proud and so forge thee, nor too little, lest I grow too much dejected, and so forget myself: a little to the wise, is better than great possessions to the foolish: a Cottage well gotten, is better than a Palace gotten by wrong and robbery. Which made old 
(*) 1 Sam. 12. vers. 3.  Samuel arraign himself and make Proclamation, that if he had taken any man's Ox or Ass from him, or if he had wronged or oppressed any man, or if he had taken a gift, unlawfully against any man, he was there ready to restore it. The days of man are few and evil, and that which in the end of those few days shall give most contentment to a man, shall be this; that no man can justly say, that he hath taken aught unjustly from him. It was a glory to Cyrus, that he was accounted pater patriae, and he carried it to his grave with him; but it was an ignominy to Darius, that he was accounted a Negotiator, and he left it behind him: We brought 
(t) 
Incedebant nudi Adam & Eva in Paradisum: nos quóque nascimur nudi, & nudi hinc migrabimus. cum igitur ingressus & egressus noster sit nudus, discamus in vitae huius progressu ita contentos esse nostrâ sort, v: affectibus ab avaritia nudis, in hoc mundo versemur; & si quid nobis au●eretur, dicamus cum I●bo▪ nudus egressus sum de utero matris meae, & nudus revertar, Dominus dedit & Dominus abstulit; ac sicut illi non erubescunt suam nuditatem; sic nos non pudet nostrae paupertatis in qua vult nos Deus vivere.  Zanchi lib. 4. de hominis creatione. 
Est quaestus maximus pietas cum sufficientia; nihil intulimus in hunc mundum; haud dubium, nec auferre qu●d possimus, ha●entes alimenta, & quibus tegamur his contentisimus.  1 Timoth 6. 
Nudus ut in te●ram veni, sie nudus abibo;  
Quid frustrâ sudo, funera nostra videns?  Morus.  nothing into the world, neither shall we carry any thing out. Why then should we so greedily Covet our neighbour's house, our neighbour's wife, our neighbour's Ox, his Ass, or any thing that is his?  Rustic: 
You have sufficiently showed me what Covetousness is, and the fruits & effects of it; I pray you now show me what Laws have been made out of this sacred Law, to restrain the unbridled affections of Covetous persons.  jurid: 
You shall understand, that from hence are derived all those Laws called 
(u) Tacit. lib. 11.  the Cyncian, the julian, and Calphurnian Laws. By the first, Orators were restrained for taking of rewards for pleading; by the second, suing after dignities was prohibited; by the third, bribery and extortion in Magistrates was condemned and punished. Again, you shall understand, that all those Laws which are called Leges Cibariae, or sumptuariae, which do take away excessive diet and superfluities, and all those Laws which are called leges Agrariae, which punish the Depopulator and Encloser, are hence derived. Again, all those Laws which punish Incests, adulteries, and fornications, and all those Laws which punish thefts, greater or lesser, public or private, and which are comprehended under these Titles, de Adulterijs, Abigeis, finium regendorum, Larcenie, petit Larcenie, and the like: generally all Laws, by which any exorbitancy or intemperancy in any kind is condemned, are hence propagated and derived.  Rustic: 
I pray you Sir, satisfy me in one thing before you go any further: I have often heard, a man may be as intemperate in his studies as in his meals. Is this kind of intemperance within the Compass of these Laws?  jurid: 
Yes certainly; ubicunque pluùs vult quisque quam sat est; in what case soever a man desires more than 
(w) Plus scire velle quam sat est, intemperantiae genus est; Senec. & Aeschylus; qui fructuosa, non qui multa scit, sapit.  enough, he incurs the danger of those Laws; and for your further satisfaction, I would have you look into 
(53) Tacitus in Agricola circ. principium.  Tacitus, and there you shall see how Agricola restrained his affections, set afire after learning: and why? marry because (as he saith) the most part of us at this day are as intemperate in our studies, as in all other things; and learn not how to live, but how to dispute. So that 
(54) Lipse lib. 1. poli●.  Lipsius confidently affirmeth, that the rude multitude that know no more than what is needful for them to know, are more wise than many of our talking men, that have a swimming knowledge in the brain, and can utter good things, but never make use of it to reform their lives, or amend their manners. It was a Rule amongst the Ancients, and it was a good one. 

(55) 
Non fis fax aut tuba litis,  
Sed pacificus & mitis;  
Spartam nactus, ipsam orna,  
Nec factiones unquam torna.   Disce mandato munere fungi.  
Et fuge seu pestem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Let not the husbandman interfere with the Citizen, nor the Citizen with the husbandman: let not the Lawyer meddle with the Divine, nor the Divine with the Lawyer. It is not for Glanco umbra & rasa Tabula, white paper, upon whom a man might write any thing, to talk what he would do if he were 
(x) 
Quibinos lepores ●orâ sectatur, eâdem;  
Vno quandóque, quandóque carebit utróque.   King or Consul. The acting of that part alone belongs to Sovereignty and supreme power. 
(*) 
Mirandum est, quantùm ubique singuli huius artis se peritissimos esse putant, quotidie umbras hominum, faecem plebis, cerdones, fabros, agricolas et alios imperitos audimus dicentes; O si Senator ego essem, ita juberem, ita consulerem: quibus Phormionibus meritò stomochatur Socrates; Si quis (inquit) non faber de domo, aut gubernator de mari consultaret, exploderetur è populo.  
Navita de ventis, de tauris narretarator:  
Enumeret miles vulnera—  
Quam quisque norit artem in ease exerceat.   
Tu regere imperio, populos (Roman) memento.  It is Caesar's part to rule and govern: it is Glanco's part to serve and obey.  Rustic: 
O but Sir, if the husbandman shall in stead of Wheat utter chaff and tares, will you not allow the Citizen to tell him of it? if the Citizen shall sell & send forth base Commodities in stead of good and merchantable, will you not allow the Countryman to do the like to him? if the Lawyer, whose house (as Crassus saith in the Orator) is as the Oracle in the City, shall set a man out of his way, will you not allow the Divine to tell him of it? and if the Divine shall publish false doctrine, will you not allow the Lawyer to do the like to him?  jurid: 
By no means; for in every well governed Commonwealth, there is special care taken to have superintendents, to whom the redressing of abuses in every faculty are committed. If a Divine offends, it belongs not to thee being 
(*) 
The Polypragmon or busybody needeth not to go● any further than to the members of his own body, to learn to confine himself to his proper office the foot seeketh not to smell, the nose to walk, the tongue to combat, nor the hand to talk, but without traubling of their Common-wealt with mutiny, they voluntarily deal each in his ●●ice.  Bartas 
— non cursum nares, non praelia Martis  
Affectat cerebrum; magnis non dextra vigere  
Consilijs, erúmve leves venatur odores:  
Non intestinâ respublica seditione  
Carpitur, at studijs, et certo faedere quaeque  
Sponte suâ data pensa trahunt, etc.   a layman to redress it, but to the Bishop, go to him and acquaint him with it, and if he will not do it, let the blame light upon him; thou hast done thy duty. If the Lawyer offend in his faculty, it belongs not to thee being a Divine to redress it, go to the judges and acquaint them with it, and if they will not do it, let the blame light upon them. If the Citizen offend, it belongs not unto thee being a Countryman to reform it, go to the Magistrate and acquaint him with it, and if he will not do it, let the blame light upon him. If the Countryman offend, it is not for thee being a Citizen to redress it, go to the justices and acquaint them with it, and if they will not do it, let the blame light upon them; it is a duty belongs unto them; and thou must not Covet that which is theirs.  Rustic: 
O but Sir, if a Divine shall publish in writing any thing repugnant to the doctrine of the Church wherein he liveth, I hope you will not think it unfit for any man of the same Church to write against it and confute it.  jurid: 
Nothing more unfit; unless he do it by special Command from higher powers; for in so doing thou givest occasion whosoever thou art, to the Adversaries of the Church whereof thou art a member, to triumph and say, it is no marvel they agree not with us, seeing they agree not amongst themselves. Again, amongst wise men thou shalt be accounted a fool for thy pains, though perhaps among the ignorant multitude thou mayst win a little fame and renown; Nam sapientes ambigunt uter stultior, is●e qui stultè dicit, an qui stultè dicentem seriò refutare contendit, the Doctor's doubt whether is the more very fool, he that writes foolishly, or that seriously answers a foolish writing? Leave then the reformation of matters of the Church to the head of the Church, to whom it appertains, as his 
(56) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est inspector & curator; unde, ut Suidas ait, qui ab Athemensibus in subjectas Civitates ad inspiciendum ea quae à singulis mitterentur, Episcopi & custodes vocabantur.  name will tell thee. And do thou if any idle Pamphlets have been published use thy best means to suppress them; which is the best answer thou canst give unto them; and do not thou reprint them by answering of them; So shalt not thou incur the danger of the Laws made against intemperance or exorbitancy in studies.  Rustic: 
You have given me good satisfaction; and to Conclude all, let me desire you before we part, to tell me your opinion, in which of those four ways you have proposed, you would have a young man that is now to take his journey into the world to walk and pass through.  jurid: 
I might answer you as Ptolemie answered the Ambassadors touching their Laws; There being met in Ptolemies Court at a supper, where he himself was in person, seven Ambassadors; one from Rome, another from Carthage, a third from Sicily, a fourth from Rhodes, a fifth from Athens, a sixth from Lacedemonie, a seaventh from 
(*) A City of Peloponesus near unto Corinth.  Sition. Ptolemie moved this question unto them; Quaenam istarum provinciarum respublicae melioribus laegibus regerentur, which of their Provinces were governed by the best Laws? Which question after it had been wittily for a time debated, every one standing for the Laws of his own Country. Ptolemie to determine the Controversy, desired them ut quilibet tres leges quas in sua quisque repub: sciret observari omnium optimas, proserret, eáque ratione futurum putabat, ut, quaenam illarum meliùs regeretur, facilè perspiceretur, that every one would propose three of their best Laws, by which he made no doubt but he should be able to judge which of the Countries had the best Laws. Whereupon the Romane-Ambassador began thus; Romaetempla honorari, magistratibus obedientiam praestari, malos Castigari; at Rome God is glorified, Magistrates are obeyed, wicked men are punished. After him the Carthaginian Ambass: began thus; Carthagine nobiles viros semper cum suis hostibus decertare, populum laborare, Philosophos rudiores informare; at Carthage the Noble men always wage war in person with their enemies, all men are in action, and those that are skilful instruct those that are ignorant. After him the Sicilian Ambass: thus; Sicilia justitia administratur, veritas amatur, aequalitas laudatur; in Sicily justice is duly administered, truth is beloved, and equality preferred. After him the Ambassador from Rhodes, thus; Rhodi honestos esse viros senes, pudicos juvenes, tranquillas et illabefactas matronas; at Rhodes old men are honest, young men are shamefast, matrons are sober and without spot and blemish. After him the Athenian Ambass: thus; Athenis non permittuntur divites factiosi, populus otiosus, gubernatores imperiti; in Athens it was not permitted that rich men should be factious, poor men idle, and Governors ignorant. After him the Lacedaemonian Ambass: thus; Lacedaemone nec invidiam, quia omnes ibi erant aequales, nec avaritiam, quia omnia erant communia, nec desidiam, quia omnes laborabant regnari permitti; In Lacaedemonie envy hath no place, because all men are equal, Covetousness is thrust out of doors, because all things are in common; idleness is banished, because all men are made to work. After him the Sition Ambass: thus, Sycione nullos extraneos, qui res novas excogitarent, nullos medicos, qui benè valentes enecarent, nullos advocatos, qui lites in infinitam protraherent, admitti; at Sytion no new Lords are admitted to make new Laws: no Physicians to kill men being in perfect health, no Advocates to spin out and protract causes to the end of the world. All which when Ptolemie heard, and seriously pondered them in his thoughts, he affirmed they were all so good that he knew not, Quaenam illarum sit lex praestantissima. What Ptolemie said of the Laws of those Countries, I may well say of the ways we have passed through. They are all so good, I know not which is best: let the young man take his choice, as his fantasy leads him, he cannot choose amiss. A more satisfactory Answer at this time I cannot give you; for you know it is a hard thing for an Artificer to fit a man with a habit whom he never saw, and knows not whether he be high or low, little or great; and it would be deemed an inconsiderate part in me to take upon me to 
(57) 
Velle suum cuique est; huc valdè pertinet responssi cuiusdam erronis, qui miserè in soro flagellis caesus, cuidam adhortanti, uteó magis sestinaret quò citiùs tantis cruciatibus liberaretur, tale dedit responsum; tu cum itidem per plateas virgis caedaris, vade ut voles, ego nune, ut mihividebitur, ibo.  castle. lib. 2ᵒ.  direct another what ways he should walk, when as by the Laws of Lycurgus, Nemo sequi debet id quod alterius judicio sequi jussus est, sed id tantummodò ad quod à natura propensum se videt maximè. Yet I will tell you what I would do in the like case. If I thought the young man you speak of would prove a Choleric Capito, I would advice him to walk the private Country way invisible as near as he could; if a patient wise man, then to take his journey through the Cities; if a devout religious man, then through the Temple; if an honest just man, then through the Courts of justice.. And withal, I would advice him to bear in mind these Cautions: if he did pursue the Countryrode, then to take heed that he did not waste too much time in the vain delights thereof, and so the night steal upon him, and penury seize upon him, and strip him out of his rich robes of plenty, into her own rags of ignominy. If he had a mind to take the Cities in his way, then to take heed that he did not trifle out the time too long in dallying and feasting with Bacchus and Venus, and their associates, and so the night overtake him and he be compelled to take up his lodging in Ludgate or Newgate. If he had a mind to take his voyage through the Temple, then to beware that Simony and 
(58) Hereditarius ille morbus, qui ab initio mundi eclesias afflixit, & pestundedit, est ambitio mixta avaritiâ ut ait jac. nuper Rex in lib. 2 ad Henric. nuper principem.  Covetousness, pride and luxury, envy and malice, did not hinder him, and so the night overtake him, and he be compelled to take up his lodging with 
(59) Simon propter excellentiam qua in arte magica valebat, Magus appellatus; qui cum vidislet signa & miracula ab Apostolis facta fuisle, per impositionem manuum, adductus desiderio huiusmodi gratiam assequondi, pecuniam afferebat Petro, cui Petrus respondebat, pecunia tua tecum sit in perditionem, quia existimâsti donum spiritus pecuniâ acquiri.  Simon Magus, and his fraternity If he had a mind to take his voyage through the Courts of justice, then to take heed that he be not hindered with falsehood and double-dealing, with lying and false informing, with bribery and corruption, and so the night overtake him and justice seize upon him, and make him a scandal to all posterity. To conclude, I would advice him which way so ever he went, to pay for what he called for, to own nothing to any man but love, and to carry a good tongue in his head, which if he did observe, I would pawn my Credit, that he might walk any way until he were weary, without disturbance and molestation. And thus the Conference ended. And thus am I come to a period of my Discourse. Wherein I have endeavoured to show that Laws are not, as they have been fond and ignorantly conceived, the strains and quirks of men's wits, or the mere invention of man; but as 
(y) Vniversavita mortalium naturâ & legibus gubernatur; & id est lex, cuineceflarium est omnibus parere; & cum multis aliis de causis, tum praeseriim, quòd omnis lex est inventum et munus Deorum (ut in quit Demosthenes) in oratione contra Aristogitonem.  Demosthenes long ago observed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the invention and gift of God himself, and given to that end and purpose, as Kings and Princes were set up in the beginning, when the great and mighty began to oppress the poor and needy: God set up a man whom the Grecians have well set forth in their 
(z) 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (i e.) fulcrun populi cum premeretur in ops multitudo ab iis qui maiores opes habebant, ad unum aliquem confugicbant, virtute praestantem; qui cum pro●●beret iniuria tenuiores aequitate constituenda, summos cum infamis pari iure detinebat, eadémque constituendarium legum cause, quam regum.  Cicero lib. 2. Offic.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to whom they might flee for succour and relief. Now admit those sacred mysteries are administered in earthen Vessels by polluted hands. Admit that Cato's Officers do pill and pol the people, taking for their Syngrapha and Opistographa, more than is due or belongs unto them: shall the springs of a pure fountain lose any of their proper worth and virtue, because they run through some unhallowed putrified Channels or Concavities, or shall Cato be condemned? No; the Laws are springs of a pure fountain, derivatives out of the primitive Law of God, which cannot be polluted with unwashen hands; we ought therefore to have a reverend opinion of them; and be more 
(*) 
Rex et lex differunt unâ solâ litterâ.  
Si in Plut. Lycurgi et aliorum illustrium jura legendo, in quibus parùm fructus inesse solet, multùm temporis consumere solemus; ne fit itáque indignum et ignobile, etiam nobilibus in legibus proprijs municipalibus, sine quibus benè esse, imò esse quid, nequeant, paululùm temporis consumere.   Conversant with them, because they are springs proceeding from such a fountain.   

EPILOGUS.  

Lipsius' lib. 5. cap. 1. polit.  LIPSIUS having written four Books of Civil government, and intending to write something of military discipline, knowing how prone the multitude would be to Censure and condemn him, that Vmbrosus one that had always lived in his house, and mewed himself up in his study amongst his Books out of the troubles and turmoils of the world, should presume to write of Arms and Military Discipline, desires them to take it into their consideration, how Alexander, great Alexander (for so he was indeed in re militari vere magnus) did esteem of Homer a Poet, and but a Poet, that writ of wars and nothing else, and to do him that honour that if they found him to have received what he had written from the mouths of men of Credit and reputation, not to be too rash and forward in their censures of him; if otherwise, then to value him and that which he had written ut quisquiliae volantes, & venti spolia, as dust and chaff which the wind drives to and fro. Erasmus likewise after that he had written his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, knowing the disposition of the giddy 
* 
Nullum sretum, nullus Euripus tot motus, tantas, ram varias habet agitationes fluctuum, quantas perturbationes habet ratio Comitiorum.  Cicero.  unstable multitude, to be prone to rank him amongst madmen and fools, for that he had written in the praise of folly, desires them whom the lightness of the subject should any way offend, to take it into their consideration, on, that he was not the first that had written of toys and trifles; for that Homer the most ancient and 
(61) Homerus propter mirabilem rerum multarum cognitionem appellatus fuit à multis, imprimis à Dionysio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  learnedst of Poets, had writ of the Combat between the Frog and the Mouse. Glauco in praise of Injustice. The grave Bishop Synestus in praise of baldness. The holy Father St. Hierome had something d● Corocotta, of a sow making her william. Apuleius of an Ass. Plutarch of the shadow of an Ass. And Luscinius hath a tale of a school, who by his fooling did his Master more good than all the Physicians could do with their skill and cunning: and this it was; there was a great rich man that lived in Utopia, who was much troubled with the wind Colic, and his daily prayer was, pro Crepitu ventris, to have the wind to be loosed out of his belly; but finding no ease for a long time, and despairing of health, he changed his ditty, and prayed pro regno Caelesti, that God would give him the Kingdom of Heaven. Which his fool hearing, burst out into a great laughter; and when the standers by reproved him for it, and demanded of him why he was so merry, his Master being so sick, answered, to think that his Master should be so very a fool, as to think that God would give him a Kingdom, that denied him so small a matter as a fart. Which when his Master heard to proceed from his fool, fell into such a laughter, that shook his entrailss, that he vented forth a little wind; in so much, that the Physician gave out, that the venting of that wind was worth a 
(62) Hunc flatum centum crede valere minas.  100 pound; which the fool hearing, he like Boreas blew at his postern cum ingenti sonitu, and to use Chawcers words, let flew a fart, as great as if it had been a thunder dent, and demanded of the Physician what that was worth, that so far surpassed 
(63) 
Et tantillus (ait) si fie (te judice) tanti;  
Num poterit tantus mille valere libras?  
In artem medicorum jocus amarulentus.   his Masters; which the Master hearing still to proceed from the fool, fell into a second laughter, and vented so much wind, that he became a sound and perfect man. So that Morio cured his Master, when as 
(*) 
Quid admiraris opem medicorum,  
Si pretiosa magis podice pauper habet?   Medicus could not. I shall need no other Apology for this my Quaternio, or more truly my Moria. If any man shall rip up those merry gigs which Sir Thomas More made in his youth for his recreation; the scope whereof is, ne suitor ultra Crepidam, and say; 
He that hath left his Hosiers trade, and falleth to maken shun:  
The Smith that shall to painting fall, his thrift is well me done.  
When a Hatter shall go smatter in Philosophy:  
Or a Pedlar wax a Meddler in Theologie:  
A man of Law that never saw the ways to buy and sell;  
Weening to rise by Merchandise, I pray God Speed him well.  If any man shall rip up those Rhymes, I say, and say, as I suppose I hear some whispering that it is not proper to a professor of the Law to personate a Countryman, Citizen, or Divine, or to talk of dogs and hawks, things out of the lists and limits of his profession. To him I answer that Erasmus showed no less 
(64) 
Omne tulit punctum qui miscuit utile dulci,  
Lectorem delectando, paritérque monendo.  
Indicat ingenium stultitiâ ista tuum;  Vt de Erasus: Poëta.  Art in writing of his Book, for which he made this Apology, than he did by setting forth the learned Labours of St. Austin, St. Hierome, St. Cyprian, and St. Chrysostome. And Sir Thomas More gained no less credit and reputation in writing his Utopia, than he did in putting forth the life of Pycus de Mirandula; and the story of King Richard the 3. Nam ut nihil nugacius est quam 
(*) 
Ludicra dum tracto gravitér, studeo quoque, ludens;  
Dum leviter tracto seria, ludo students.  Owen:  seria nugatorie tractare: ita nihil festivius, quam ita tractare nugas, ut nihil minus quam nugatus, fuisse videaris; as nothing is more detestable than to handle a serious subject carelessly and negligently, so nothing is more delectable than to handle a toy and trifle elegantly and wittily. Who cannot go in a Common road without a guide, and who cannot write an Encomium of the four Cardinal virtues, when as every Book will yield unto him a helping hand? But with that honourable Knight to write an Utopia, or with Erasmus to write a Panegyre of folly, or with Synesius in praise of baldness, or with Glauco in praise of injustice; to extract virtue out of a red Herring, or to make a Cat speak, hic labour, hoc opus est. Who cannot discourse of the nature of Countries, and tell how Lutetia is situated, and from thence direct the way into Italy, and commend Naples for nobleness, Florence for fairness, Bononia for fatness, Ravenna for oldness, Venice for richness, Milan for greatness, and Genoa for stateliness? But with the three 
(65) 
Optimi ad scribendum, pessimi ad loquendum.  
Scripserunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 locuti sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Vt locutus Augustus de Tiberio.   best and worst Orators, Demosthenes, Cicero, and Isocrates, to draw the affections of the Inhabitants of those Countries unto them, as the Adamant doth the iron, that is praiseworthy. Who cannot glut himself, having an appetite, that hath meat enough before him? and who cannot give freely, that wallows in wealth and abundance? But to extract water out of a Rock, to satisfy himself, and relieve others, that is praise worthy. Who cannot write in Commendation of the Country life, when as Cato, Columella, Varro, Palladius, and diverse others, have written at large de re rustica? And who cannot commend the Laws to be most excellent, when as many before have written of that subject? But with Seneca to read unto us golden lessons of Morality, and to teach us how to behave ourselves in the City, and in the Country; and with Herbachius, to show whence the Laws receive this excellency, that is praiseworthy. If unto this I have given thee a helping hand, give God the praise, give me thy love and good william.   


¶ Author ad librum ut alibi Rossus.  
Vade nec horrescas quocùnque vagaris in orbe,  
Forte superstes eris me moriente liber;  
Nec metuas de te quid dixerit iste, vel ille,  
Arbitrij dominus stat sibi quisque sui.   

Idem de eodem.  
Si fortètantum commeritus fuero, ut inter multitudinem pauci, aut inter paucos, saltem unus, in Labyrinthaeis viae & vitae suae anfractibus & maeandris, per hanc meam Quaternionem rectè edoctus atque instructus esse sibi videatur, erit (ut fuit olim Antimacho Poetae Plato) solus ille instar omnium.    

〈◊〉 names of such Writers, as the Author hath made use of in this Book.  

HEsiod.  
Alexand. ab Alexand.  
Senec.  
Ovid.  
Martial.  
Horat.  
Aristot.  
Cicero.  
Virgil.  
Cato.  
Bartas.  
Ferne.  
Rastall.  
Stat. urbis Romae.  
Sir Edw: Cooks Reports.  
Petrarch.  
Chawcer.  
Phil: jud.  
Aeneas Silu.  
Tibullus.  
Aesop's fab.  
Plutarch.  
Xenophon.  
Tacitus.  
Gueverra.  
Io. Stow.  
St. Bernard.  
Origen.  
Chrysost.  
Hierome.  
Arcadian.  
Diog. Laert.  
Lipsius.  
Gwillim.  
Vegetius.  
Frontinus.  
Commines.  
Plinius.  
Pet. Blesensis.  
Guicciardine.  
Scotus.  
Luscinius.  
Plato.  
Natal. Comes.  
Spieg.  
Sueton.  
Morus.  
Huttenus.  
Textor.  
Leighe.  
Paul▪ jov.  
Plautus.  
Z●nch.  
Rhenanus  
Segar.  
Lo●i●er.  
Diodorus Sic.  
Castilio.  
Paul. Aemilius.  
belus.  
joh. Salisb.  
Cornel Agrip.  
Apuleius.  
Spartianus.  
Herodianus.  
Ortellius.  
Leand●y.  
Keckerman.  
Munsterus.  
Amianus Marcell:  
Aemilius Probus.  
Curtius.  
Glover.  
jean de Sere●.  
Scaliger.  
Perinus.  
justinianus.  
Augustin.  
juvenal.  
Reform. legum ecclesiasticarum.  
Britton.  
Bracton.  
Barletius.  
josephus.  
Eusebius.  
Aelianus.  
Math. Paris.  
Platina.  
Onuphrius.  
William Malmesb.  
joh. Rosse.  
Mantuanus.  
Ceremon: eccles. Rom.  
Lam: de prisc, Angl. leg.  
Dyer.  
Erasmus.  
Hemingius.  
Cambden.  
Valerius Max.  
Aulus Gellius.  
Macrob. Sat.  
Fulbecks' parallels.  
Bernard mirandul. de singul. ce●tam.  
Bedae Eccles. hist.  
Stanford.  
Heresbachius.  
Salustius.  
Terentius.  
Bris●onius.  
Ausonius.  
Homerus.  
Epicterus.  
Buxdorsius.  
Tiraquillus.  
justinian.  
Socrates' Scholast.  
Zozimen.  
Claudianus.  
Ayraeus.  
Hist. tripartit.  
Glanvil.  
Swinbourne.  
Alcoran Mahom.  
Lucanus.  
H. Huntingdon.  
Stat. Scot  
Florus. Stat. Hibern.  
Orosius.  
Eutrop.  
Lydgate.  
Lamprid.  
Boswell.  
Walsingham.   
Benignum est & plenum ingenui pudoris, fateri per quos profeceris, reprehensione autem diguum, Maiorum tacere nomina, & eorum sibi appropriare ingenia.  Plin. 
FINIS.