THE PHILOSOPHER'S BANQUET.  
Newly Furnished and decked forth with much variety of many several Dishes, that in the former Service were neglected.  
Where now not only Meats and Drinks of all Natures and Kind's are served in, but the Natures and Kind's of all disputed of.  
As further, Dilated by Table-conference, alteration and Changes of States, Diminution of the Stature of Man, Barrenness of the Earth, with the effects and causes thereof, Phisically and Philosophically.  
The third Edition.  
Newly corrected and enlarged, to almost as much more. By W. B. Esquire.  
LONDON: Printed for Nicholas Vavasour, and are to be sold at his shop in the Temple, near the Church, 1633.   

To the Reader.  
THe Back and Belly, two unsounded seas  
Oreslow all goodness of these later days,  
The new Saints worshipped since the old went down,  
In Church, in Court, in City, and in Town:  
With such devotion, that men now attend  
Not hours appointed, but whole ages spend  
In these Idolatries rendering more due  
Than blindfold zeal e'er tendered to the true.  
Sloth, Pride, and Pleasure cleave so near the skin,  
They make each single birth a trebletwin:  
Incorporate so in body and in blood,  
To thousand vices, but small grains of good:  
Let but conceit thrust forth a strange attire  
In France, it sets three kingdoms strait a fire;  
Which leave not burning till they have ●…sted down  
Lordships and patrimonies of renown:  
Melted the earth, and Chimicked into gold,  
Done that which none e'er did, but one we hold  
Proceeded further in more strict degree,  
Converted Gold in't Guards of Gallentree:  
And still like Alchemists toiling the Stone,  
T●…ll gold, and silk, and earth and all is gone.  
Let but a Helen of some mean degree,  
Of far less beauty, more unchaste than she,  
Inhabit wildernesses under ground,  
If she be false and fair, she shall be found:  
Let Gluttony at hours near so unmeet,  
Slighted all Circumstance weight by discreet,  
Whilst wary Cautions, with most strictest heed,  
Being all observed, are less oft than we need,  
Sat down full charged to overcharge it more▪  
A thousand dangers waiting at the door:  
Yet notwithstanding all her fearful guard  
There she arrives, and will not be debarred:  
Let Bacchus keep his Cider in a cell,  
Resort shall crowd him wheresve're he dwell  
Let him dig mountains, be they ne'er so high  
Unto the roots where there soundations lie,  
And like to artful pioneers work deeper,  
To keep their liquor stronger, cooler, sweeter;  
Industrious Porters, Cobblers, Tinkers, Swain,  
Will wind it up with their eternal pains,  
With Wheels and Buckets, wh●…ch not night nor day,  
Shall even rest going up or down the way,  
Whilst paths untraced, former steps uni rod,  
Become as Dunstable, more worn, more broad:  
But should an Angel to no other end  
But only this, from heaven to earth descend,  
To tell the world of sickness in her health,  
T'inform her that she's poor for all her wealth,  
To give new Rules, and contradict the old,  
Though ne'er so bad his Custom should be col●…,  
And though his doctrine should confute the crimes  
That have consumed whole ages in their times  
Noth●…ng it were, his pains should be rewarded  
With crowds most strangely wondering, not regarded:  
Let Virtue courted in her best array,  
By learning with all titles that she may,  
Appear so glorious, that the Sun's bright eye  
Suffer eclipse in her resemblancy:  
Upon whose glorious person and attire,  
Heaven might look gracious, and the earth admire  
Yet this sweet virgin virtue, learning art,  
Decked with the marrow of the world, & art  
Not not crept into in least particular sense,  
In skirts and Borders of small consequence  
But by some sign of man, and proof of wit,  
When after many years o'ertake not it;  
Yet after tedious hours, and toiled brains,  
Days, nights, & Books, Costs, thoughts and endless pains.  
It being arrested, and laid hold upon,  
At the whole suit of mankind should be none  
To join in action to maintain a Trial,  
In joint approvement against so strong denial  
He that could seite in likeness of a face,  
Being well accoultred and set out to grace  
The meanest matter, thought e'er bred in brain,  
It should be descanted and read again.  
Making his commas (in his portrait w●…fe)  
Some pretty nose, his per●…ods l●…ke to eyes:  
If that prevail not, what would then be better  
To hang Bacchus' clusters, sparkling o'er each letter?  
Or both together, sure that would not miss,  
For they are twins, embrace, and love to k sse:  
And all our hot bloods, both with strength and might,  
Pursue them endlessly both day and night.  
Bidding us cross all Books and Lines deface,  
Blot out our Sentences, and give them place:  
And then success our Labour shall attend,  
Crowning our undertake with good end.  
These though we know impossible to do,  
To run with humour we jump near unto.  
Placing some part of Venice in our book,  
As of Geneva we have ta'en a nook.  
Here's wicked women, as the one hath so;  
And here are virtues as the others show:  
Here are strong drinks, your Beer, your Ale, your Wine,  
Your choice of meats, your grosser and your fine:  
And widows with their heaps of hoarded gold,  
That would beo Lad●…ed, though a month to hold:  
And here's good company, d●…scourse at will,  
Philosophers, Physicians, arguing still:  
Sociates for every man, means for digestion;  
Can we want custom then, who makes a question?   

To the judicious Reader, and him that would buy this this Book, thus further in the commendation and use thereof  
Good Reader, many things hath been written by many men, and the over cloying humour of this age hath so overburdened the world with multiplicity of all kinds, that searce there is one subject left, upon the head whereof a hundred have not trampled over: amongst which impartial handling, if it be possible to say any one corner hath escaped this scrutenous search, and been raked over with a lighter hand than other, I may say it is this, although not denying, but most parts hereof have been formerly handled and drawn into large volumes, both to the tediousness and cost of the Reader and buyer, whereas in this they are effectually and briefly abridged, to be turned unto with facility and ease; diverse excellent additions of things very material and necessary, out of Albertus Magnus, Lemnius Scotus, and others, being in this second impression inserted, which in the former addition were neglected, (although very pertinent to this purpose and argument) the which whosoever hath formerly bought and read in the infancy and imperfectness, shall not repent him to do it again in this maturity and ●…penesse it is now grown unto. The use of this Book is, to make a man able to judge of the disposition and state of his own body, of the effects, natures, and dispositions of those things we daily feed our bodies with. The next is, to give us a general insight and brief knowledge of Emperors and Kings, or men of greatest place and eminency that are most notified in the world for virtue or vice. All these interlaced, with excellent positions, witty questions and answers upon diverse and sundry argument●…, the perfect use and insight whereof, doth accomplish a man for discourse, behaviour and argument at the Table of our superiors: Written first by Michael Scotus in Latin, and for the benefit, good approbation and like thereof, formerly done into English; and now thirdly published and augmented (being a book of special notice in this kind) to as much more, by the same Author;  
W. B. Esquire.   


A Table of the several Chapters and principal things contained in this Book.  

OF Man. page 1  
A division of the body of man, and the use and office of the inward members thereof. p. 4  
A Comparison of man's life to the four seasons of the year. p. 7  
How to choose out a place convenient for habitation, with such respects therein as are chiefly to be observed. p. 8  
Of the hours of eating, and time appointed for that service. p. 11  
Of the appetite and custom of eating. p. 13  
Of the order of our meat and refection. p. 15  
The nature and quality of the most usual meats and drinks that are taken at our tables. p. 18  
Of Wine and the qualities thereof. p. 21  
Of Meath, and the properties thereof. p. 24  
Of strong-Ale. p. 25  
Of the natures of all kinds of flesh. p. 26  
Of wild flesh. p. 28  
Of Kids' flesh. p. 30  
Of Lamb's flesh. p. 31  
Of Rams flesh. p. 32  
Of Calf's flesh, and Ox flesh, Vulg●…, Beef and Veal. p. 33  
Of the diverse kinds of Hog's flesh. p. 34  
Of Heart's flesh, Hare's f●…esh, and Bear's flesh. p. 35  
Of the members of Beasts. p. 36  
Of flesh in pieces. p. 39  
Of all kinds of wildfowl. p. 40  
Of the Hen. p. 42  
Of young Pigeons. p. 43  
What parts of Fowls are best. p. 44  
Of Eggs, and the properties thereof. p. 45  
Of Milk. p. 46  
Of Cheese. p. 50  
Of Fishes. p. 51  
Of Pulses. p. 54  
Of Potherbs of all sorts. p. 58  
Of Fruits of all sorts. p. 67  
Of sundry kinds of spices. p. 80  
Of sauces, as Mustard, Salt, Uinegar, Hony, and Oil. p. 83  
A Regiment of health. p. 87  
Brief and excellent rules for health. p. 91   
The end of the Table of the first Book.   


OF Emperors. p. 97  
Of Kings and Princes. p 102  
Of the Bishops of the Gentiles. p. 113  
Of the true Nobleman. p. 116  
Of Soldiers. p. 119  
Of Muster-masters, or Electors of Soldiers. p. 123  
Of Philosophers & Orators. p. 126  
Of Physicians. p. 129  
Of Young men. p. 132  
Of Old men. p. 136  
Of Cities, Merchants, and Merchandise. p. 141  
Of Handicrafts. p. 143  
Of Rich men. p. 147  
Of Poor men. p. 150  
Of Hunters, p. 153  
Of Judges. p. 154  
Of Stewards, or Bailiffs of Lords. p. 156  
Of Lawyers, on the Advocates of judges. p. 157  
Of Friends and Friendship. p. 160  
Of Kinsfolk. p. 162  
Of Good women. p. 164  
Of wicked women. p. 167  
Of married women, p. 169  
Of Good widows. p. 171  
Os Virgins. p. 174   
The end of the Table of the second Book.   


WHether air be more necessary to life than meat. p. 179  
Whether is more necessary to life; meat or drink. p. 180  
Whether evil meat or evil air hurt the body more. p. 182  
Whether sleep or meat be more necessary to the body. p. 183  
Whether out of evil meat may be engendered good blood. p. 184  
Whether may we walk or sleep presently after meat. p. 185  
Why in omitting our h●…ure accustomed we tose our appetite. p. 186  
Whether the strong or the weak stomach endure the longest fast. p. 188  
Why we can contain hotter meats in our mouths, than in our hands. p. 190  
Whether those that fast long, endure mere hunger or thirst, p. 191  
Whether those that have hot Stomaches are satisfied with little drink. p. 194  
Whether water doth more allay the thirst than wine. p. 195  
Why these of moist stomaches that desire little, yet are capable of much drink. p. 196  
Why Agues and other sicknesses sometimes are done away by things hurtful and contrary. p. 198  
Of things hurtful after meat. ibid.  
Questions of bread. p. 203  
Whether it be physical to be drunk once a month with wine. p. 205  
Questions of flesh, p. 209  
Questions of Eggs. p. 211  
Of Fish. p. 215  
Resolution of certain mixed Questions. p. 217  
Of the dangerous and clymactericall years and days of man's life. p. 222  
Of the excellent virtue and nature of stones. p. 223  
A direction for study, delivered by a Gentleman to his sons. p. 226  
To power scalding oil, or melting lead into the hand, and not to be burnt with it. p. 230  
To keep Ink from freezing. ibid.  
Of the strange effects wrought by some members of the Owl. p. 131  
Of the Want or Mole. ibid.  
Of the strange effects of some parts of the Blackbird. p. 232  
A way to make Doves increase. ib.  
To untie a knot without touching. p. 233.  
Philosophical conference between some Fathers of the Church. p. 234  
In what part of the body the heart is. ibid.  
From whence the name of Cardinal derived. p. 235  
Why in ancient times men used to make their Sepulchers by the highway side. p. 236  
Why in old times was there so few Monuments erected for the dead, and now so many. p. 237  
What is the reason, that of later times, Devils, and Visions, and such like, have not been so frequent as in former times. p. 242  
Questions of the Sun, the Moon and Stars. p. 244  
Questions of Physicians. p. 246  
The greatest City in the world. p. 250  
The Physicians best rule for health p. 252  
How many Diseases (as Death's Harbingers) are incident to the body of man. p. 253  
Socrates excuse for srugall fare to his wife. p. 256  
To what the world is compared. p. 257  
The distance betwixt the Earth and the Moons, and Stars. p. 258  
Whether Peter were ever at Rome or not. p. 259  
Whether Wisdom or Riches are m●…st precious. p. 263  
What is the most troublesome idleness. p. 264  
Of sleep. p. 266  
Gf dreams. p. 267  
pilate's wives dream. p. 268  
Of Ingratitude. p. 271  
What are the most loving creatures to man, and the most hateful. p. 373  
Of the Asp, and the nature of her poison. p. 274  
Of the Silkworm, and her nature. p. 275  
Of an Idiot and a wise man. p. 277  
Of Philosophy. p. 279  
Of Time. p. 280  
Of Metals. p. 281  
Of Courtieos. p. 282  
A comparison of man's life. p. 284  
Of the River of Sambatia. p. 291  
Of Springs. ibid.  
Of the best waters. p. 294  
Of the chief●…st felicity in the world ibid.  
Of Death. p. 299  
Of the Messengers of Death. ibid.  
Of the Moon. p. 301  
The chiefest of all meats, and the principal of all sa●…es. p. 305  
The resemblance of the mind. p. 306  
The means to prevent fear. ib.  
The most excellent action of the hand. p. 307  
The hardest of all Hercules labours. p. 308  
The Countryman's observation of the Rainbow. p. 309  
The fairest Object to behold. p. 313  
The Comparison of these Times. p. 315  
The strangest things of these times. p. 316  
The greatest loss of all others. ibid.  
The best part of the day for study. p. 317  
Why the morning is colder than the evening. p. 318  
Why we desire forbidden things. p. 326  
Of Fortune. p. 329  
The wonders of the world. p. 330  
The beginning of Time. p. 331  
The part of the year that pleaseth the Eye more than the Belly. p. 332  
The biggest Bird in the world. 333  
Of the stark. ibid.  
Of him that tilleth another man's ground, and leaveth his own barren. p. 334  
A description of Seedtime. p. 335  
Whether there were Vines before the flood or not. p. 336  
The reason why Wine is dearer ●…ow than it hath been of old times. p. 337  
Whether there be Mermaids or Sirens in the Sea or not. p. 342  
Of the soul. p. 344  
Why the soul of man is called the lantern of God. p. 346  
The secrets of writing. ibid.  
The most faithful Messenger. p. 347  
What things we most love and esteem. p. 349  
Whether our Country or our Parents are to be most honoured. p. 352  
Whether money makes a rich man or not. p. 353  
When do Enemies profit us, and our Friends hurt us. ibid.  
Of the Empires. p. 354  
Of the Roman Empire. ibid.  
The Answer of a Coward. ibid.  
Where a man is counted evil when he committeth least. p. 355  
Of the true use of all Learning. p. 356  
Whether Education altars nature or not. p. 358  
Ernes●…s Couns●…ll to hi●… friend. p. 359  
Of the stomabke. ibid.  
Of Opportunity. p. 361  
Why the Earth is most barren where the richest Mines are. p. 363  
Diogenes Counselconcerning lend and borrowing of money. p. 364     

The Preface to the Matter.  
THat Health is abou●… Gold, and a sound body above infinite Riches; is a Text of Truth, approved with most joyful acknowledgement, to their comforts that entirely possess it, and know the worth by the use, not by the want: as do those poor and life-weari●…d wretches, whose pleasures by sicknesses perplexed, and day's spunn●… out in grief and misery by the contrary; yet what is this precious stone to the Dunghill-cocke, or the richest ●…ifts of body or mind●… fortune, to him that is not Gemmarius; one that truly understandeth their value, and valueth them according to his understanding: The Crab, the Gangrene, or the Stone, that put the knife to inscition, or the saw to abscition, and Traytorlike, rack the body with tortures, not inferior to death: cry out in him that is patient of this misery: Happy man that art borne from these woes, that art free from these maladies. Cherish therefore that good which is so precious in life (thou that enjoyest it) which keeps off death, and sweetens all the afflictions that oppose us in life, and abuse it not in Riots, in surf●…ts and disorders, things so apt to deprive it; the loss being so great, and the pleasures so small, and without which, all humane solace is but sorrow; all rejoicing is but mourning, and life itself is but death. For to him that hath the highest titles, the largest honours, the fairest revenues, nay, all the pleasures that the earth and Sea to boot can afford; yet what are all these present, where 〈◊〉 ●…ne is wanting? Therefore to the preservation of that which is, and redeeming of that which hath been, but is not, our Philosophers propose certain Rules and directions, for the ordering, reducing, and maintaining of man's body in health; which like a Clock, by reason of the many several particles and connexion's thereunto belonging is ever subject to diversion and error. For as Galen, the Light of Physicians writeth, of that little window, or light of Man, the delicacy whereof, not the least creature, or attomic in the world, but by accident, may sore offend, yet that there are subjectory and pertinent peremptory infirmities beside thereunto belonging engendered, by Rheums, Convulsions, and other operations of the brain, and strings thereunto official, 52. diseases: If then so many disastrous Planets reign over one little member, had it not need of sight and light to prevent them? And if to this one, so many to the whole body of man, how many are incident, and what curiosity therefore is to be given to our steps, when without their limits they are so many enemies of Nature, ready to seize upon us? And which discipline and direction being observed we may lengthen out our days with joy and delight to the last period of their prefixment, when either sickness or casualty, one Accident or other shall fall upon us, to the accomplishment of that Sentence which was never yet frustrated by any, nor ever shall, whilst the foure●… indes blow one against another. For against that, here is no prevention, (Contra vim mortis, non esc medicam●… in hearts) although some, and no mean Clarks, have thought and written to the contrary, that Age might be kept back, and sickness kept by, which if it may be for a time, we conclude, it cannot be for ever.  
That Age may not be kept back, though sometimes tardied in his speed.  
Friar Bacon, a man of infinite learning, study, capability and Art in his time, amongst many other his strange and impossible endeavours, published a book De retardanda Senecture; or the keeping back of old age, the which whilst he himself in observing and prescribing the Rules, Orders, Observations, and Retardadation thereof, grew old in the act, and himself was overtaken with age: Let the air in her wholsommest kind, with the most nicest ceremonies that Physic or curiosity observed, Fens and Marshes, and the low and unwholesome vapours of the earth unsucked up thereby, the unsavoury breath whereof may breathe contagion into windows: In stead thereof, brush over Rocks and Hills, and Fields and Fountains, with the wholsommest perfumes that the best matters may give it to work upon, bring health through the Crannies, and receptacles of our houses, and breathe it in at the nostrils of the most healthful creature living; let him rise early, not walk late, be temperate in Diet, moderate in exercise, wary in lust, cheerful of disposition, sit not much, walk not seldom, surfeit never, know the disposition and state of his own body, from the largest content, to the least particular: be a Physician himself, on himself; use the art and direction of all the world, and all the Colleges and Physicians therein: yet notwithstanding shall age creep upon him, and burden him with her weight, and the unnecessary luggage of her carriage, which is strength in peevishness, weakness in performances, will to desire, yet want to execute, as helplessly is daily experienced. For otherwise, who would wear his head white, and his beard grey, his eyes hollow, and his ears deaf, black veins, and dry brains, a dropping nose, a wrinkled brow, shaking hands, and toothless gums, feeble legs, and shrunk sinews, that might ransom himself, either by pain or price. The old Courtier, enamoured of his young mistress, slighted more for his want, than his will, having some sparks of heat, not yet extinguished by antiquity, would offer (if it might be) more than the portion of his supple hams, to enjoy the one, but to obtain the other: likewise the face once adorned with beauty, and more adored th●…n the Indian sun, now crept into wrinkles, and folded up in the pleats of antiquity, and more eclipsed than the Sun (for this I say) what pain or price so heavy, that these creatures of lightness would not undertake, but that this ceaseless lackey to eternity, trouped with Kings to his pages, never turns back to make amends in his regress, for any injury he effects in his progress; which makes one complain in a Sonnet to this effect as followeth.  

Could age like days as nights ensue,  
Each morning sresh herself renew:  
What Lady then at night's decay,  
But would i'th' morn begin her day?  
For where's a face so much declined,  
That bears not youthful thoughts in mind?  
That often peep with oily eyes,  
Through doctored strange adulteries,  
Upon the world in silk and Gold,  
That grieve to think they are so old:  
The Matrons in their rip●…st age,  
That should have wisdom as their Page,  
So much inclined to this Devotion,  
That to obtain't would give an Otian;  
Old age, bad cloat●…es, such grief imparts,  
Th●…y break or wound all women's hearts   
Therefore the Philosophers, not to persuade impossibilities, would have no man think but they must be old; but would have no man old before he be wise, yet somewhat to run with the current of humour, have here added certain links or lengthening to these Summa Desideria, and as much as may be done by art, or precept, laboured to keep back these aged wrinkles, that deprive our beauty and strength, and nip the flower of all worldly delight, and therefore do here at their Tables, disccurse of Seriacum jocis, according to the rules of wisdom, which saith, Mingle thy cares with joys, and thy sorrows with delight: crown the morsels of thy labour with the height of thy contentment, and reserve some times for thy vacancy and freedom: For the bow that is always bend, must needs be weakened, and unapt for use. And where sorrow, grief, and vexation, which suck veins dry, and roll up the countenance in wrinkles like a scroll of scorched parchment, ever lie tugging, what can be expected but the waste ruin, and deformity of the whole body? and therefore at thy Table, in thy Chamber, in thy places of rest and retirement, lay thy cares and affairs, and worldly thoughts aside, till time of convenient deliberation or prosecution require them. For as saith Macrobius, Moderate mirth at our tables, beautifieth the body, enlighteneth the mind, and causeth a good digestion in the stomach, delighteth ourselves and our company, and increaseth knowledge: and with his opinion likewise, it seems altogether convenient and fitting, that our discourse at the table should either concern the natures of those meats and drinks we furnish our tables with; or the natures and conditions of those that accompany us at our Tables, or ingenious positions and questions, to exercise our wits at our Tables, or of such pleasant conceits and jests as do exhilarate our company, and cause mirth at our Tables.  
And therefore I have determined to call this present work, The Philosophers Banquet; dividing it into four equal parts or Books, as the nature of the four subjects we chiefly handle, conveniently require.   

THE PHILOSOPHER'S BANQUET.  

CHAP. I. Of MAN.  
IN the Creation of the World, and the admirable composition and frame thereof, with the diversityand distinction of all the creatures therein, and the several forms, shapes, dispositions, and Nature's there●…of: although the least of them in co●…ation, may take us up with wonder and astonishment perpetually, yet to his Omnipotency and Power that created them, they were facile and easy: For he spoke but the Word, and they were made; Fiat Lux, & facta est Lux: Let there be Light, and there was Light: and so of the rest. But when Man was to be made, as Lord and Ruler over all the rest, there was a conjunction of the Trinity, and consultation of the Godhead, about the producement of so excellent a creature: Faciamus, Let us make man according to our Image; Endue him with soul and body, capability, and reason, giving him dominion over the Fowls of the air, the Fishes of the Sea, and all the creatures of the Earth. Therefore Man thus highly honoured, thus deliberately made, endued with a form so Angelical, prerogatives so royal; Status corporis celsus, erectus in Coelum; a stature of body ascendant, and lifted up towards Heaven: a mind so delate and ample, able to comprehend the height and depth of mysteries, asuring the World in a moment; yet not contained in the world, as one writeth 
Mens D●… simulac●…  very pithily of this speedy messenger:  
She is sent as so one to China, as to Spain  
And thence returns as so one as she is sent:  
She measures with like length, and with like pain,  
An elm of silk, and heavens wide spreading tent.  
The contemplation whereof, made King David, being stirred up with the wonder and love of such a workman, to break forth into this 138. Psalm of passion, I will magnify thy Name, O Lord; how wonderfully am I made? All the works of thy hands are wonderful, as my sovie hath tasted, and knoweth right well; my mouth was not hid from thee, being made in darkness; How wonderfully was I fashioned in the womb of my mother? Thine eyes saw me arude and indigested he aps, and all my members to thee were as written in a book, which afterwards were not perfitted, but in many days. And this little, concerning this little world, Man, especially for a draught of the outward shape and lineaments: his honour, his excellency, his majesty, his discourse and reason, his beauty, his Angelical faculties. Now let us a little Anatomise in our consideration of the inward part of this workmanship, and how each article and member in his function and office is ●…mployed; in the which, the very tract of the feet, and print of the fingers of that Divine workman, that thus wonderfully hath form them, doth most evidently appear; the which the more we meditate of, the more we shall admire.   

CHAP. II.  
A division of the body of Man, and of the use and office of the inward members thereof.  

Quest. HOw is Man's body divided?  
Ans. Into two parts; Simple and Compound.   

Q. What are the parts simple?  
A. They are these, which being divided, do notwithstanding keep the name and Title still of the whole, whereof they were a part, as every piece of flesh, is flesh.   

Q. How many are the parts simple?  
A. Nine. (viz.)  
1. 
Bones.  2. 
Ligaments.  3. 
Gristles.  4. 
Sinews.  5. 
Pannicles.  6. 
Cords, or Filiaments.  7. 
Veins.  8. 
Arteries.  9 
Flesh.    

Q. How may they severally be distinguished in their use?  
1. Ans. First, Bones; the foundation and frame of the body:  
Senseless, Dry,  
Cold, and Earthly.  
2. Secondly, the Lineaments are white fastenings, proceeding from the Bones, void of blood and sense.  
3. Thirdly, the Gristles are a stay to the Bones, that they rub not over-hardly one against the other, and more earthly, dry, and hard, than Liguaments, but not so much as the Bones.  
4. Fourthly, the sinews are a tough substance, proceeding from the brain, or marrow of the backbone, and give sense and motion; which the former do not, being altogether insensible.  
5. The office of the Pannicles, which are little skins, made of sinews and liguaments, are to defend and keep together the members, and to impart to many of them sense; 
●…he 3 first, ●…e 3 prin●…pal mem●…rs of life first for●…ed in the ●…ombe.  as to the Heart, Liver, Braine, Lungs, Spleen, and Kidneys.  
6. The Filiaments serve to draw nourishment, being as it were slender threads, and some to retain the same and expel what is superfluous.  
7. The veins are thin and slender pipes, carrying the thicker blood into all the parts and members of the body, and have their beginning of the Liver.  
8. The Arteries are Pipes of thick and strong skin, which carry the vital spirit throughout all the body, and proceed from the heart, they are also called Pulses: The Veins and Arteries are joined together, to the intent the Arteries might receive Nourishment from the blood, and the blood in the veins, warmth from the vital spirits in the Arteries.  
9 The Flesh is a substance made of thick blood congealed, and is (as it were) the clothing of the body.  
And so these are the parts, divisions, and offices of the members belonging to the body of Man, framed by the wonderful composition, and providence of God.  
A comparisen of Man's age, to the four seasons of the year.  
1. First, his Infancy is compared to the Spring, because it is hot and moist.  
2. Secondly, his Adoloscency, or youth, to the Summer, because it is hot and dry.  
3. Thirdly, his virility or manhood, to Autumn, cold and moist.  
4. Fourthly, his old Age to Winter, being cold and dry.    

CHAP. III. How to choose out a place fitting for the erecting of a convenient habitation for the Pleasure, Rest, and solace of Man, and the exercise of this his admirable composition and Faculty.  
FIrst, single out a convenient place or soil, where you mean to erect your Edifice or building, not far distant from some running River, Fountain, or other water, and bordering near some Thicket or Grove; or shadowed with Elmes, or other Trees, for they are a very delectable object to the Eye; for they many times beside, break the heat of the Sun, and the rage of the winds, and are convenient both for shelter and sight. And likewise as in these, so you must be regardful, that the air wherein your situation should be, be not corrupt and damped by the Exhalation of Fogs, and other vapours sucked up by the Sun from Fens and Marshes, and other low and rotten grounds there neareunto neighbouring. For the air is a great preserver, or drawer-on of health or sickness, and hath a powerful hand in the state of every man's body; and is the original cause of many dangerous diseases, and much continued health.  
And for the Foundation thereof, it is necessary and convenient, that it be placed upon a dry and sandy ground, of some fit height and elevation, with the windows towards the Sunrising, except the prospect otherwise persuade you.  
All these things being thus considered and effected, compass in a plot of ground convenient for a Garden, which stored with variety of sweet herbs and flowers, yields much content and profit, both for the pleasure and health of man. To the which, not impertinent, wrote that Doctor, who thus versified his Direction:  
Aer fit mundus, habitabili●…, ●…c luminosus,  
Infectus neque sit, nec olens Foetore cloa●….  
Which is thus Englished.  
A Builder that will follow wise direction,  
Must first foresee before his house he make,  
That the air be clear, and free from all infection,  
And not annoyed with stench of ditch or Lake.  
And as for the situation to the former directions, I add, that a care be had that the ways be good, and fair; and that there be convenient woods, waters, and such like; not being o'ertopped with too high hills to hinder prospect, or to pen in too much heat, or cold; causing thereby too sudden changes: after this, for the building I thus advise briefly, Let it be rather useful then sumptuous, like enchanted Castles built in the air; out of which Knights errant were wont to rescue captived Ladies: thus furnished with a convenient seat and building, then let the studious of health be observant what meats and drinks are most nutritive, and what time most convenient to be taken as they hereafter follow.   

CHAP. IIII, Of the hours of Eating, and of the times appointed for that service: of which one saith: Horacibiest qvando stomachus desided rat escam.  
THat there are dietary times and hours appointed for man's Repast and Refection, as decency and order requires, is not unknown unto any, yet we though allowing they may be observed at all times for civility and fashion, conclude, we may not sometimes partake of them without satiety and danger. For concerning our times of eating, Rasis saith, it is then most convenient to eat (not at the times appointed) unless it so happen that the substance and weight of our meats before taken are decocted and descended to the inferior parts of the Belly; and those parts are become light and easy in themselves, in the which no extension or crudity remaineth: convenient exercise having proceeded thereupon. For indeed to prescribe against the strictness of rule, whensoever the appetite best serves, than it is thought most wholesome and convenient to eat. For as saith Rasis, we must be wary we dull not the edge thereof by overlong fasting and breaking of hours, unless it prove false unto us, as it doth most usual with Drunkards, and such like unordered and ill Dieted persons: but after that a man of good observation and Diet shall desire to eat, and the nourishment taken before was neither gross nor much, and which he finds now well digested, let him then Diet himself an●…w without delay; for if he defer so long that he lose his appetite and stomach which before served him well, then is he either to take the syrup of violets, vinegar, or warm water, and then to keep fasting, till by vomit his appetite be renewed again.  
And furthermore, it is to be observed, that every man take those meats that stand best with the state and disposition of his Body, and do eat as often as before he hath been most accustomed unto; for use and custom being once associates of long familiarity, do so incorporate and colleague withus, that they become part of ourselves; unless he have grown upon an ill ordered custom, which is altogether to be taken heed of and avoided, though not suddenly, as at once, yet by little and little; For, Consuetudo est altera natura; Custom is another Nature, and will not easily forsake us hastily: And for our times of repast, they should be so ordered, that at least we should eat once in one day, and at most not above twice: or that which is more temperate, to eat thrice in two days. For as it is good for them to eat twice in one day, that have weak and moist bodies, so it is hurtful for them that have bodies fat and gross; but to those that use much exercise or labour, greater quantities, and grosser meats may be less offensive. But to other of studious, nicer, and sicklyer constitutions, & contrary dispositions, contrary observation is to be regarded.  
Averrois, the Comment●…r upon Avicens' Canticles, saith, It is a more commendable manner to eat thrice in two days, than twice in one day: because it is thought, that the act digestive is finished in the third digestion, in 18 hours; for the which, when there shall be taken three meals in two days, the digestion shall be perfected in this time throughout all the members, or very near: whereupon we conclude, that our repast is then to be taken, and our bodies fed, which is the peremptory rule not limited to time or order, either long or short, when a perfect digestion is made throughout the body of that taken before.  
Diogenes being asked what was the best dining time, answered, For a rich man when he could get a stomach, and for a poor man when he could get meat.   

CHAP. V. Of the order of our eating and refection.  
THe Reason oftentimes that our digestion becometh slow and evil, ariseth for the most part out of the diversity of meats of diverse natures and qualities, taken at once, without distinction or order; preferring gross before subtle, and light before heavy, and dry before moist; and that we eat much, and exce●…d, when we should take little, and forbear; and because of the tedious delay, and long interposing betwixt the beginning and the ending of our meals. And therefore to help digestion, hindered by these or any other occasion, it is prescribed, that our meat should be prepared and fitted according to the seasons of the year, and to the Temper of our bodies, (that is to say) hot in the winter, and cold in the summer; yet not in extremes in either: For we must abstain from those Sorbilia, supping meats, but immediately removed from the Fire, as from those that are so cold, that they are kept as under the snow, other Countries presidenting us in the example.  
Avicen in his Canticles saith, that in our meals and repastures, we should so far become Physicians over our own bodies, as to mingle those that are moist and soluble, with others that are stiptike and binding, so allaying the violence in both, by the mutual moderation of either's quality, that we may enjoy the temperature of them, to our health and pleasure, by this mixitive application of viands sweet and delicious, with those that are tart and more eager; dry with moist, and liquid with dry. And this our Commenter holds to be both a precept and Cannon, in this golden rule or government of diet: being so necessarily required in the preservation of our health: and that all things should be measured in quality, in quantity, in time and order, according to this meet and convenient direction, whereby our bodies may be preserved in health, which otherwise will fall upon disorder and ruin.  
A little pausing after withal, both for physic and fashion, though a full stomach would rise, and an empty would sit down: unto which, that Poet was witty that thus prettily compared Marriage to a Feast:  
Marriage (saith he) hath oft compared been  
To Public Feasts, where meet a public rout:  
Where those that are without, would fain go in,  
And those that are within, would fain go out.   

CHAP. VI Of the natures and qualities of the most usual meats and drinks that are taken at our Tables, the more rarelier omitted.  
TO distinguish of the several natures of all kinds of meats and drinks, were, I take it, a work to gild gold, though peradventure it might be satisfactory to some that have more wealth than health, and more curiosity than wisdom; for it hath been a question disputable, whether there be any perfect health or no, but a dependence or neutrality between sickness and health; like Hypocrates twins, always together: and siuce I know the greatest part of the world, rather takes care to compass and possess them, then like Physical Naturalists to pick holes in their wholesomeness: as if God, that made all things good, had made nothing perfectly wholesome. And first of Bread, the Staff of life.  
Of all other kinds of Bread that are, Rasis saith, that bread that is made of wheat is most convenient for all men: because being well salted, leavened, and baked, it is found more subtle and digestable, and more long●…r comforteth the stomach, th●…n bread of any other kind.  
Averrois, upon Avicens' Canticles, gives a reason here of, saying, It is of better digestion, for the well sifting and seperatiou of it from the Bran, but it is fiower of digestion therefore, Bran being a sudden preparativ●… thereunto. And that Bread is accounted the best, which is baked in a Furnace of Iron or Brasle, temperately salted, and leavened, and made light like a sponge.  
Rasis as afore, saith, that Bread unleavened, is hardly digested, and slowly departeth the stomach, causeth pain in the belly, a stopping in the Liver, and the stone in Reins. Rasis further saith, that Barley bread is colder than Wheat, and of smaller nourishment, 
Barley Bread.  and engenders windiness and Choler, and other cold infirmities, hardening the belly, and binding it.  
Bread of all other grain, is according to the nature of the grain. And Avicen further addeth, that no Bread is to be eaten, until it be one night old.  
Bread is the staff of Life, of all the rest.  
Fine Manchet is the whitest, and the best:  
Physicians, of all Breads, this Maxim hold,  
Too new, are neither wholesome, nor too old.   

CHAP. VII. Of Wine, and the qualities thereof.  
Wine, as saith Isacke, in his third bcoke of Diets yields good nourishment, keeps the body in health: neither is there any meat or drink found so comfortable unro it, for the natural heat and familiarity it hath therewithal; exceedingly strengthening digestion, the heat thereof being like unto our natural heat; and therefore soon converted into pure and perfect blood: Moreover, it clarifies all thick, grosle, and corrupt blood, and opens and clears the entrances and passages throughout the whole body; especially the Veins, for passage thereof: opening the stops likewise in the pores and pipes of the body, driving away the dark mists, fumes and follies begotten of sorrow between the fancy and the brain; strengthening all the members of the body, ch●…aring the heart, and making the mind forgetful of sorrow; causing mirth, audacity, and sharpness of wit, enlightening the understanding: but all these with moderation, preserving sometimes even in extremities. And therefore (saith Solomon) Give strong drink to him that is ready to perish; and therefore with these and the like arguments to be given, we conclude in the generality, of the v●…rtue and praise thereof, That the use is excellent, the abuse set aside.  
Some ancient Writers have reported, that the wine of great Tyria hath this effect, that it will heat cold bodies, and cool hot bodies; moisten dry, and dry up moist: and oftentimes so, that the thirst is hereby more suppressed then by any other thing. Rasis saith, that wine generally inflameth the Liver, and heateth the stomach, yet prepareth a passage to our better digestions, increasing blood, fattening the body, and augmenting natural heat, and helping nature in her own proper acts: strengthening digestion, expelling super●…uity of humours, with case and facility. Health and strength being increased thereby, and old Age retarded and kept back: and last of all, comforting the heart, and cheering the countenance. But if it be taken super●…uously, it hurteth the brain, drieth the sinews, sometimes causing Cramps, Appoplexies, and sudden death to ensue. And further thus one writes thereof,  
'Tis Wine a drooping, fainting hart doth cherish;  
And wisdom doth prescribed to those that perish:  
It heats the blood, and elevates the brain;  
But yet to much thereof we must refrain  
The wise man's cups not many aught to be,  
For Bacchus saith, I fill to them but three;  
What more they take, and do not order keep,  
Fight, some madness it procures, or sleep.   

CHAP. VIII. Of Meath, and the properties thereof.  
Drink made of Honey, according to Rasis, is exceeding hot, and caus●…th a redness in the face, and is very hurtful to those of hot complexions, but for those of phlegmatic more convenient: And therefore the Commenter upon Avicens' Canticles, saith, that this Honey-water is better than wine to those of cold bodies, and weak sinews.   

CHAP. IX. Of strong Ale.  
ALe (as saith Rasis) especially made of Barley, weakens the Nerves and sinews, causeth dulness and head-ache, yet provoketh Urine, and represseth the heat of Drunkenness.  
That which is made of Wheat, mixed with Parsley and other herbs, is adjudged best of all men, as that which is only puffed up with forcible ingredients, to show a strength in weakness, wherein no virtue or goodness remaineth else, is accounted worst. Of which one writeth,  
Ate for antiquity may plead and stand  
Before the Conquest, conquering in this land:  
Bear that is younger brother ●…o her age,  
Was then not borne, nor ripe to be her page:  
In every peddling Village, Borough, Town,  
Ale played at football, and tripped all lads down:  
And though she's rivalled now by Beer her mate,  
Most Doctors wait on her, that shows her state.   

CHAP. X. Hereafter followeth a discourse of the natures of all kinds of flesh.  
FLesh (as saith Isacke) is of great nourishment, fatt●…ning the body, and making it strong and lusty; and those that use it continually, and in ample manner, are so replenished therewith, that they find a fullness of blood and strength in nature, and need often Phlebotomy, and especially the more, if they add wine thereunto.  
Commonly all Flesh much heats, and therefore is not held convenient for those that have agues or fullness of blood, or any other diseases that are nourished thereby. That flesh that is red without fatness, is of greater nourishment than that which is fat; and engenders less superfluities, and more strengthens the stomach: We divide all manner of Flesh into these two kinds, gross and fine; those which are gross, are convenient for men of labour and exercise: those which are more subtle and easy, to those of contrary dispositions, yet not utterly abandoning the former, lest thereby they abandon their strength: to which effect one writeth merrily, and may be thought on seriously, as followeth,  
Two men being once put to their choice of meat,  
The one would gross, the other finer eat:  
The one chose Beef and Mutton for his share,  
The other Partridge, Plover, Pigeon, Stare;  
These and no other might they feed or take,  
For certain years, and for experience sake:  
The time expired, they both were brought to view,  
To see of these, th' effects that would ensue:  
The first thus Dieted with homely fare,  
Was fat and frolic, th' other lean and bare:  
And he cried Beef, still looking huge and big,  
Th' other weak & bare, exclaimed on Pig  
And his winged dainties, whose sweet meat were sour  
To him, eatup ofthose he did devour   

CHAP. XI. Of wild flesh.  
EVery living creature generally, according to Isacke, in his tstird book of Diets, is either wild or tame; the flesh of all wild Beasts is (for the most part) more dry, and of harder digestion, then of the tame, and yields a worse nourishment to the body, by reason of their much motion & labour, and heat of the air, and Sun wherein they live without shelter or shade, by which they are so parched and dried up, that they are scarce manducable; at least little nourishing, excepting only the wild Goat, whose natural coldness and humidity, by heat and labour, is both allayed and tempered: as also through their much motion, and agitation, the savour and rankness of their flesh is taken away; and so becomes a fit help to digestion. The flesh of all beasts that are tame, are aeqnivalent with this one of the wild, and of greater nourishment than any other, by reason of their shadowed and temperate airs, yet something gross and hard of digestion they are, but the Male more light and easy than the Femole, being of more calidity and moistness, and therefore more laudable: But the gelded hold the mean betwixt both.   

CHAP. XII. Of Kids Flesh.  
Kids' flesh, according to ●…sacke, is very temperate, having in it no admixture of evil, no separation of good, yet though it beget so temperate a blood, it is seldom without some appertinent cause prescribed to men of labour, or gross constitutions, which prosper better upon stronger substances; but men of easier exercises and devotions, a meat better than this is not to be found, being not so weak, but that it may well nourish the body; nor so strong as to fill it with repletion and gross humours, but yielding a well mixed blood and substance, betwixt gross and subtle, betwixt hot and cold. And he further saith, that those that are milch are better than the other, both in nourishment, savour, and digestion; and breed better blood, for the milk betters the natural humidity.   

CHHP. XIII. Of Lamb's flesh.  
Lambs' flesh, according to Isacke, is not good, although sucking, by reason of the abundance of humour, slyminesle, and Phlegm that it engenders, whereby being taken, it slips out of the stomach before it be digested. Averrois is of opinion, it receives some better temper from the earth.   

CHAP. XIIII. Of Rammes-flesh.  
RAmmes-flesh, according to Rasis, is more grosser than Kid, and doth more increase strength and humours, and in some degrees equals the Kid; the younger are the best for food, but the old for the flock: the flesh of either being well digested, yields much and good blood, but especially the Wether, or gelded, because the heat and moisture thereby is tempered, whereby they yield a good savour and taste: yet Galen exceedingly disables the Flesh of Rams in every degree, and commends the flesh of Calves.   

CHAP. XV. Of Calf's flesh, and Ox flesh. (vulgo) Beef and Veal.  
CAlves-flesh, according to Averrois, is exceeding good and commendable, not having in it that Skinny coldness that Ox flesh hath; and for the excellent taste and relish it hath, come second to none; equivalent herein with the Kid, whom hitherto we have preferred before others; yet failing in other his virtues, engendering not so good humours.  
Bullockes-flesh, according to 
Bullock's flesh.  Isacke, engendereth a grosle, thick, and melancholy blood, giving much nourishment to the body, yrt is hard of digestion, and slowly departeth the stomach, dispersing itself into all the members, and exceedingly stuffing the belly; so that if melancholic persons shall much feed thereon, it will procure unto them the rising of the Spleen, Quartane Agues, Leprosies, Cancers, and many other diseases, according to the complexion; which whosoever experienceth shall find most generally true.   

CHAP. XVI. Of the diverse kinds of Hogges-flesh.  
HOgges-flesh (according to Avicen) is more natural to the constitution of Man then many other creatures, being more cold and moist, especially the tame and homebred; but the wild are contrary, being hot and dry, and of less nourishment.  
The best are not to be taken often, but sometimes, and the best parts thereof are those least accounted of; as the feet, ears and cheeks: these being exceeding nourishable, and yielding a good digestion; easing, and making soluble the belly, by reason of the much moisture and humidity they have yet provoking not urine, as some hold the contrary, & to those of weak Diets not so commendable: the young are the best, best nourish, and engender best blood.   

CHAP. XVII. Of Harts-flesh and Hares-flesh.  
HArts-flesh is melancholy and hard of digestion: the young are best, the middle age not so good, the old worst of all, but the gelded-yong have a degree of goodness above the rest, because their heat and dryness is best tempered. Yet Avicen saith, notwithstanding 
Thy Heart's tail, so●… part is poison.  their grossness, they are swift of descension, and engender quartane Fevers. The utmost of the tail is poison.  
The Hare especially (saith Isacke) engenders melancholy blood, because the creature itself, and the flesh thereof are exceedingly melancholy. Yet Isacke 
Hare's flesh.  saith, The Flesh thereof becometh something more tender being hunted, and killed in chase. Therefore saith one.  
The Hare's a creature more delighted in  
For sport and pleasure, then for flesh or skin.   

CHAP. XVIII. Of the Members of Beasts.  
THe Head is gross and much nourishing, heats the body, and therefore is not to be eaten but in cold seasons; out of which unfit application is the Colic often engendered. Whereas taken in fit seasons, it much comforteth the blood, and augmenteth spern. But the brain therein being cold, Breeds a loathing, and hurts the stomach, and is when to be eaten, first of other meats, yet with regard, being good for those of hot complexions, as enemy to the contrary: those afflicted with any cold diseases. In some it strengthens nature, and mollifies the stomach: in others, not depending much upon the constitution.  
The Udder is cold and gross, 
The Udder.  and although it nourish much, yet is it slowly digested.  
The Liver is hot and moist, and hard of digestion, and slowly hath 
Lver.  egression: yet I sack saith, it engenders good blood: but the Livers of those that give suck are 
H●…rt  best: yet the Liver of a Hen is better than any other.  
The Heart is of a hard substance, slow of digesticn, but being well digested, nourisheth much.  
The Lungs are easy of digestion, and quickly pass the stomach, 
Lungs.  for the lightness and rareness of the substance.  
Tho Raines are illaudable in two things: One for the grossness and hardness of the substance; 
Raines.  the other, because it receives the nourishment from the fatness of the urine: whereby they engender grosie and thick blood.  
Rasis saith, that red flesh without fatness, engendereth a thick blood, with few superfluities; but the fat nourisheth more, yet engenders a moist blood sikewise, with more superfluity of humours, but of more nourishment.  
But that which is betwixt both, engenders a temperate blood, and is best.  
The Feet engenders a slimy 
Yeet.  blood, yet the former are more light and hot: the hinder, more heavy and cold.   

CHAP. XIX. Of flesh in pieces.  
FLesh boiled in pieces (as saith Rasis) is the worse therefore, and nourisheth little, in respect of that which hath the true use, which is boiled whole: yet it is good for those that abound with raw humours, drying them up, and being very assistful that way. 
Flesh baked.   
Flesh that is baked, is gross, and yields much nourishment, yet is hardly digested, unless it find a strong hot stomach, it bindeth the belly most properly, especially when no fat or oily thing is eaten with it.  
Flesh boiled with pepper and eggs, is ever hot, and therefore 
French man's diet  best manducable in cold seasons; being a meat which strengthens the body, and nourisheth more than any other meat. Besides, it increaseth sperm and blood, making the body strong, beautiful, and able, and inciting to lust: yet in some it breeds a loathing, heats and engenders the stone.   

CHAP. XX. Of all kinds of Wildfowl.  
Wildfowl (as saith Isacke) are generally moat light and subtle then others: All Fowl do little nourish or strengthen the body; yet the wild more than the tame, having both a tenderer skin, and easier substance: the cause of their rerenesse is procured by their much motion, and dryness of the air.  
The tame likewise in some persons, engenders good blood, and are more temperate in one degree then the other, by reason of their moderation of labour, and humidity.  
Of all other Birds, the Stare is the most subtle, the young Partridges, Chickens, the Pheasant and the Hen, and the young more light than the other, breeding a better blood, and more strengthening the appetite: the male being best, by reason of the temperate fatness.  
But the best of all tame Fowl 
He●…es flesh.  is Hen's flesh, being an excellent preservative against the Leprosy: And it is said that the brain of the Hen augments the substance of the matter of the Brain, and sharpens the wit: which in this manner we find further commended.  
The Hen of all Fowls is accounted best;  
In two things far excelling all the rest:  
For first, to them that want or brain or wit,  
The Hen's brain doth augment both that and it.  
And in her body she the Egg doth breed,  
The Yolk whereof turns to much Blood and Seed.   

CHAP. XXI. Of the Hen.  
THe Hen (according to Isaac,) is less humid than her 
Hen.  Chicken, and therefore hardly to be compared to the Chicken for temperateness in digestion: yet being well digested, yields better nourishment.  
Rasis saith, that the Stairs flesh 
Star●….  of all other is best.  
The Quails flesh next unto 
●…uaile.  that, adjudged not overhot in digestion, because it engenders little of superfluous humours. After 
Partridge  these, the flesh of young Partridges, yet something grosser are they, they are stringent, yet of much nourishment.   

CHAP. XXII. Of young Pigeons.  
YOung are of a vehement heat, inflames the blood, and engender 
Pigeon●….  Fevers. Isacke saith, young Pigeons are very hot, copious, and moist, wherefore yield gross nourishment, which is witnessed by their tardiness and slowness of wing: but being fledged, and put to flight, become more light and easy of digestion; they are good for the Phlegmatic, but hurtful to the Choleric.  
Ducks, saith Isacke, are worst of all Water-fowles: and their 
Duskes.  flesh (as Rasis saith) engendereth much superfluities, and breeds a loathing in the stomach, yielding little sustentation to the body, and some are of a rank savour, which adds to their ill.   

CHAP. XXIII. What parts of Fowls are best.  
THe belly of all Fowls according 
Belly.  to Isacke, is grisly and hard of digestion, but being digested, yields much nourishment: yet of all other, the Goose's is best: for her store of moisture in her wings, after that the Chickens. And likewise the Lyver, more nourishable than the other: yet the wing of every Fowl more commendable then both, because of the labour and motion thereof, whereby all superfluous humours are dissolved.  
The neck of the Goose and 
Neck.  Hen, are better than those parts in any other fowl: likewise those that are cut, are better than the rest.  
Chickens are better than any other, because they yield better nourishment, and purer blood.  
Likewise commendable are the parts of Stairs, Partridges, Hens, and Cocks.   

CHAP. XXIV. Of Eggs, and the properties thereof.  
Eggs, as Isacke aforesaith, yield much nourishment, because 
Eggs.  the whole substance thereof, especially the yolk, for the vicinity it hath with man's nature, is easily thereunto converted.  
The Eggs of Hens and Partridges, 
Partri●…g Eggs,  are better than any other: both which much augment sperm and incite to lust. After those the Duck-egge taketh place, although 
Duckegs  it yield but evil nourishment. But Goose-egges are loathing; 
Goose-egs  yielding an evil taste and savour. The yolks of all Eggs are hot, and easy of digestion, the white is cold and viscous, and not so easy. And concerning the yolk of the Egg, some writers are of 
Yolk.  opinion that it converts into as 
White.  much blood and nature, as it is in weight and quantity itself.  
Rasis saith, that Eggs fried hard, are hard of digestion, and 
Eggs fried.  slowly depart the stomach: but the soft are otherways, being easy and light; but those which are trembling, neither hard nor soft, are in the best measure handled.  
An Egg you well may take, and crack, or cut,  
Though meat you do forbear, dreft by a slut.  
Or thus;  
An Egg, an Apple, and a Nut,  
May be eaten with a slut.   

CHAP. XXV. Of Milk.  
Milk, saith Isacke, is a near neighbour to blood. For it is nothing else but blood concocted in the udders in the second course for it receives the whiteness and taste from thence.  
Rasis saith, that new milk is a neighbour to Temperateness; and although it be cold and moist, yet doth it fatten and strengthen the body, helps those that are in Consumptions, restores the Lungs wasted, cures the dry Cough, and assuageth the heat of the Urine: yields a good nourishment and moisture to dry bodies, and reduceth the blood to a good temper; Likewise augmenteth sperm, yet the conversion thereof is swift, and therefore not to be used of those that have Fevers, nor of those that have any pain in the head, through any disease. Those that are troubled with Colics, or any other the like, 
Cow's milk,   
Cow's milk of any other, is accounted most gross, and is good for all those that would fatten their bodies.  
Ass' milk, for all those that 
Ass' milk  would macerate themselves, and make lean their bodies, being moist, subtle, and piercing, and naturally good against the Consumption of the Lungs.  
Goat's milk, betwixt both these, 
Goat's milk.  holds a temper, but Sheep's milk above all other engendereth superfluities.  
Isacke saith, that milk being used of those that are in health, so 
Sheep's milk,  not often in time, nor much in quantity, engenders good blood, moistens the belly, helps the breast, the Consumption of the Lungs, and the pain in the bladder, especially if it have lost the watrishness thereof, being compounded and thickened with some other thing, as Rise, or such like.  
Rasis saith, that the milk of Butter helps the flux of the belly, 
Buttermilk.  the red choler, and those that have lean and weak bodies: And the better doth it those things, if some hot Iron shall be oftentimes quenched therein.  
Whey likewise hath his virtue 
Whey.  cleansing the Scab, the jaundice, and bushes of the skin, and the red Choler, and cooleth the stomach, heated by inflammation of Wines, or other hot drinks.  
Fresh-Butter, skins the rawness 
〈◊〉  of the throat, destroys Ringwormes and Tetters, and abateth the redness of the face, taking away the weals and pimples thereon, and so cleareth the skin, and beautifieth the Complexion: yet doth it ascend the top of the stomach, and there breeds a kind of loathing.  
Butter sod weakens the stomach, but mollifies hard impostumes; 
Butter Cod.  and being applied in plasters, helps the biting of Vipers, or other venomous beasts: yet the continual eating thereof, breeds Phlegmatic diseases; yet notwithstanding more soluble and nourishable it is and of greater virtue than many other things.   

CHAP. XXVI. Of Cheese.  
NEw Cheese is of nature cold and gross, neither can be said to be simply good, being so cold and heavy of itself, but being old it varies therein according to the antiquity: that which is of a salt sharp taste, is both hot and burning, causing thirst, drying-up the body, and little nourishing; yet that which is old and fresh, being taken in a small quantity after meat, closeth the mouth of the stomach, taking away the satiety, fullness, and loathing from thence, which may be caused by excess of sweet meat taken before.  
Isacke saith further, that Cheese for the most part is bad for the heaviness, it over-loads the stomach withal, and the hardness of digestion in it; and thereby the often users thereof are incident to the Colic and stone in the Reins, yet measurably taken, the less it offends; Of which one thus merrily jests:  
(Cheese,  
The Rich and Poor do both eat  
Yet both alike not feed;  
The Rich man takes it for his taste,  
The poor man for his need.   

CHAP. XXVII. Of Fishes.  
FIshes (as saith Isacke) are generally cold, and do engender Phlegm, and are fit and convenient to be eaten hot, and of those of dry complexions, and especially in the Summer time, and in hot Countries: for very unfit they are for cold and moist complexions, especially, in cold seasons and Countries.  
There are diversity of Fishes, as Sea-fish, and River-fish: The Sea-fish are those that are 
Sea fishes River-fish.  bred in the Sea, but those that are bred in the Banks, and stony and sandy places, are more subtle and laudable, and more easy of digestion than other of the Sea-fish are, and do engender more and better blood, yet slowly pass out of the stomach, by reason of their le●…e moisture.  
But Fishes of sweet-waters, are for the most part gross and slimy and harder of Digestion; yet they more easily pass the stomach; but though they are less nourishable than the Sea-Fish are, yet these are best, and thereby bettered, that are bred in running-waters, being stony at the bottom, and far from the anncyance of Cities, or any other filth.  
But Fishes in abiding Ditches, and standing-waters, are worse than the rest, for the harshness of their taste, and hardness of Digestion: and especially the worse, if they be far from the Sea, or other Rivers, whereunto no Fresh-waters have recourse.  
Rasis saith, that all Fishes are hard of digestion, staying long in the stomach, causing dryness and thirst; and from those that are fresh, is engendered a Phlegmatical blood, which doth breed an ill slime in the body, out of which springs many infirmities.  
Therefore those Fishes are to be chosen and reputed best, whose substance is not slimy, nor very gross, nor hath any evil smell, or d●…e soon putrify; nor are such that remain in Lakes & Marshes nor stinking-waters, nor standing-pools, or in a place where they have ill meat, nor those that remain amongst weeds.  
Salt-fish are by no means to 
Saltfishe  be eaten, unless at such a time as one would Physic himself to vomit thereupon; If any man desire them, let him take a small quantity thereof, and let him take it with some oily or soluble meat.  
The River-Crabs, according to Avicen, are very good for those 
●…rabbes.  that have weak bodies; and being eaten with Asses-milke, are good against the Consumption of the Lungs. Likewise the broth made thereof, will dissolve the hardest imposthume engendered in the body if it may have access thereunto.   

CHAP. XXVIII. Of Pulses.  
NExt are we to speak of some kinds of Pulses, and first of 
Rice.  Rice: Isacke saith in his third book of Diets, that Rice is dry in the fourth degree, and hot in the first; and being boiled with water, helpeth the colic, and being boiled with Almonds, becometh soluble and laxative, nourishing well, begetting good blood, and augmenting sperm; and the water thereof taketh away pimples from the face, and clarifies the skin; but the Rind 
Rice-water.  or Pills thereof are reputed poison as saith Avicen, yet being taken in drink, do extenuate pain in the mouth, and break the imposthume upon the tongue.  
Beans, according to Isacke, are 
Beane●…  either green or dry. The green are cold and moist in the first degree, and nourish little, but beget gross and raw humours, and cause a windiness in the belly: but the old are cold and dry in the first degree, and begets a windiness and grossness in the uppermost part of the belly: from whence ariseth a fume that hurts the brain, whereupon ensue idle Fancies and dreams; they are of much digestion, but are retained long in the stomach.  
The great white Beane being 
White Beans  not old, is the better; and being boiled with water, loseth much of his grossness and windiness; especially if the first water shall be taken away, and a second added thereto, and so after well boiled, and eaten with Mints, Origan, Cinnamon, and such like. And they that would be clear of complexion, and mundify their skin and bodies, let them use to wash them with the flower thereof.  
Rasis saith, that green Beans beget raw humours in the stomach, 
A receipt for women  and procure Phlegm in the entrailes, and a windiness in the guts.  
Lentils, according to Rasis, are cold and dry, and engender melancholy 
L●…tils,  blood, dry the body, dim the sight, and engender many other diseases, being often used.  
And Isacke further saith, that they fill the brainewith gross and heavy fumes, from whence proceeds a pain in the Head, and fearful dreams thereupon.  
Ciches (as saith Isacke) are 
Ciches.  both white and black; the white are hot in the first degree, and moist in the middle, and are hard to digest, causing inflammation and windiness; insomuch that the flesh is extended and puffed up thereby: whence it comes, that the eaters thereos are of clear skin: For the Flesh being puffed up, becomes thereby the more white and clear.  
The black are hotter than the white, and less moist; and help the oppilation of the Liver, being boiled with Parsley, and Liquorish, and the broth thereof drunk, increaseth milk and sperm, and provokes Urine.  
Pease, as saith Arnold de Villanova, in his Tract of the Government 
Pease.  of health, are of this nature; that if they are moistened with Ciches a whole Night in sweet-water, and the day following boiled with two or three heats, and then strained, and being strained, kept, and at meat, being heat again with a littlewhite-wine, and a little of the dust of Spike-nard and Saffron, and a little salt, and supped at the Table, or taken with a piece of bread, cleanseth the veins of the Head, and the passages of the water: and the more efiectually doth it, being boiled with Parsley and Alisanders'.  
But the vulgar are too much deceived, that think they should be softened again in Lee, because by that second softening, all the thin substance and appetite is added, which by the first mollifying was separate and lost.   

CHAP. XXIX. Of Potherbs.  
NOw according to our Method, are we to speak of Potherbs, that their effects may be the better known.  
Garlic, according to Rasis, is hot and dry, causing thirst, and provoking lust, expelling windiness, and heating the body; yet is not to be eaten of persons of hot complexions, neither in hot countries, nor seasons. Galen calleth it the Countrey-mans Treacle; and the stench thereof, Beanes or Lentils being roasted and eaten after, will take away. Likewise▪ Rue being chewed, and a little of it swallowed into the throat, hath the same effect. Also wormwood, Mynts, or wild-mynts being chewed, and a little vinegar taken after them, are likewise adiuvant therein. The like doth the root of Beets, being eaten, as Pliny noteth: though the old verse seemeth to import otherwise, which saith,  
If Leeks you like, but do their smell disleeke,  
Eat Onions, and you shall not smell the Leek:  
If you of Onions would the seem expel,  
Eat Garlic, that shall drown the Onions smell:  
But against Garlicks savour, at a word,  
I know but one Receipt, and that's []  
Sorrell, according to Rasis, is 
Sorrell.  hot and dry, and the virtues thereof are to bind the belly, sharpen the stomach, help Red choler, and quench thirst. And Avicen saith, that the mouth being rubbed with the juice thereof, is a present remedy for the toothache.  
Dyll, according to Isacke, in 
Dyll.  his second book, is hot and dry; and being taken in wine, dissolveth windiness and Tumours, and the leaves thereof sod in oil, have the like effect: And further, refresh after labour, and provoke sleep, as the seed being drunk doth Urine; increasing milk, and cleansing the belly from putrefaction of humours.  
Avicen likewise noteth, that it causeth sleep; and further, that it helps the bulking in the stomach, caused through the operation of meats: but the often eating thereof, weakens the sight, though it lengthens the shortness of the wind, caused through Phlegm, and stuffing in the Lungs. Likewise it expelleth worms in the body, and helpeth a bad digestion.  
The Garden Lectuice (according 
Lectuice.  to Isacke) is better than any other herbs, for the engendering of a good blood, and is the better, not being washed in water; howsoever it is easy of Digestion, a procurer of Urine, and good against the red choler, cools the boiling of the blood in the stomach, causing sleep, and augmenting sperm and milk.  
The Mint (saith Isacke) is hot 
Mynts.  and dry in the second degree; provokes an Appetite, takes away all putrifying humours, supples the Sharpn●…sse of the Tongue, being rubbed therewith, and the mouth being washed with the Decoction thereof; and the powder of the dried Mint, is sweetened against the putrefaction of the Gums, and rottenness of the Teeth.  
Cresses (saith Isacke) doth heat the stomach and the Liver, mollify 
Cresses.  the belly, provoke Lust, scour the Lungs, help the shortness of wind, and therising of the spleen: and taken of women with child, doth cause abortions and untimely births.  
Poppey (saith Isadke) is white 
Poppey. Opium taken, causeth sl●…eping to death.  and black; Of the black is made Opium, but the white is more laudable, and of better disposition: Of both which Dioscorides saith, that the eaters thereof shall be subject to much sleep and sorgetfulnesse.  
Rasis saith, that the seed of the white Poppey is cold; and easeth 
Whiee Poppoy.  both the throat and the breast, and augmenteth sleep.  
Alisanders', or wild Parsley, as saith Serapion, being made into 
Alexander  a Plaster, and applied unto either Pushes, Morphew, or Scab; do cleanse it exceedingly. Likewise ease the pains of the Bladder, and the Reins, opening the pores of the body, and scouring the passages of the urine, and expelling fweat: Likewise cleanseth the Liver, and dissolveth windiness and colic.  
And further, Rasis saith, it is hot and dry, and although it much help the Appetite, yet causeth it head-ache, and other pains therein: whence proceeds fantasies and ill dreams, much hurting those that are troubled with heat, and therefore after it should be eaten Purslane and Endive, to ullay the heat thereof; yet being eaten raw, it clears the conduits of the Lungs from gross humours, opens the oppilations of the Liver, & assuageth the pain in the throat  
Purslane, according to Rasis, doth quench the heat, dryness, 
Purslane.  and thirst in the body, bindeth the belly, and easeth the pain in the Teeth, and helpeth those that are troubled with the Flux, caused through redness of Choler: Likewise it diminisheth sperm. Avicen saith, Let Warts be rubbed 
To take awaywarts  therewith, and they are taken away.  
The Radish, saith Rasis, is hot and dry, and stayeth long in the 
Radish ●…aves.  stomach; withal, it diminisheth Phlegm, but elevates the meat to the mouth of the stomach, and causeth vomiting: the leaves thereof further digestion, and help the Appetite, taken in a small quantity before meat. Isacke saith, being taken after meat, they alloy the windiness thereof, causing it to descend with the own substance.  
Dioscorides saith, the Root being taken with salt, breeds store of milk, provokerh Urine, and women's monthly Terms; and being put into a hollow Tooth, with a little Ginger, the Gum being rubbed therewithal, it alleys the pain exceedingly.  
Rapes, according to Isacke, are 
Rapes.  hot in the second degree, and moist in the first, and of more nourishment than other herbs, yet are hard at first to digest: They do dillicate and mollify the flesh, and provoke lust, and augment sperm. Pliny saith, that the Rape being boiled and applied, drives the cold from the feet, and hath a marvellous virtue to enlighten the understanding.  
Rue, according to Isacke, helps the Digestion, and hath a virtue 
Rue.  to expel all gross and slimy humours, to dissolve windiness in the stomach, and moisten the belly.  
Avicen saith, that it takes away the smell of Garlic and Onions, sharpens the sight, and abateth lust.  
Sage, according to Dioscorides, represseth the menstrues in women, 
Sage.  causing abortions, and untimely births: and the leaves and branches thereof, being fried, stay the itching or tickling of nature: The juice of the leaves thereof, being rubbed upon hair of any colour, turneth it to black, likewise helpeth the biting of venomous beasts.  
spinach is good for the Lungs, 
spinach.  the Throat, and the Stomach, making soluble the belly, and giving good nourishment.  
Sow-beard, or Mushroom, according to Rasis, is cold and gross, 
Mushroom  and being taken raw, engenders Phlegmes, the Colic, and windiness in the guts: neither is it to be eaten but with hot sauces, and meats, but the red is not to be eaten at all. 
Toadstool.   
The Toadstool is much worse than the Mushroom; for it hath choked and killed many that have taken it; and the best that it doth, is but to breed Phlegm in the body in abundance.  
And these are signs of the deadly nature and disposition of it; the softness, slyminesse, and grossness: and which being cut in the middle, and but set out of hand, it doth instantly putrify and corrupt.   

CHAP. XXX. Of Fruits.  
GAlen my Father, because he eat no Fruit in all his life, lived long, and in health: whose example in his life, I imitated, but then being dead, my example lost, I began to eat fruits, whereupon ensued unto me many infirmities: Afterwards I abstained from all green fruits, and was free from many infirmities which before I was incident unto; and all indeed, unless a day's Fever, or sudden passion, and my Friends which were counselled by me, and abstained likewise, in their whole lives, were not troubled with many diseases.  
Figs, according to Rasis, do 
Figs.  cleanse the Reins from the Gravel and stone; but being new, they are windy, though otherwise they breed little of ill humour, especially if they find the stomach clean: But if not, they putrify 
Figsbreed Lice.  therein, and corrupt, and the often eating thereofbreeds Lice.  
Datet are hot, and give a nourishment to the body, thickening 
Dates.  the gross blood, and polluting it, especially if taken often at meat: likewise they hurt the Teeth, and increase Phlegm.  
Dioscorides saith, Dates are hot and moist in the second degree, and easier digested than Figs, and more provoke Urine, but those that use them, shall be incident to the swelling of the spleen and Lyver.  
Grapes, as saith Rasis, being 
Grapes.  ripe and sweet, are hot in themselves, yet of less heat than Dates, neither do they cause oppilations as Dates do: yet are they windy, and some degree more hurtful; they fatten the body much, and cause erection of the yard; but those of the slenderest skin, do the soon descend, and are lest windy. Those which are sour and tart, are of less heat than the sweet; and these being washed in cold water, and eaten before meat, do quench the heat in the stomach and Lyver.  
Bitter Grapes are cold and stringent, 
Bitter Grapes.  and repress the red choler and superfluity of blood: but those that are dry and temperate in heat and nourish well, make no oppilations as the Date doth, although they are stronger, and nourish more.  
Pomegranates, that are sweet, 
Pomegranates.  saith Rasis, in stead of cooling the body, engender a heat and windiness therein: yet they supple the throat, as the sour do cause a sharpness and gnawing in the stomach, and engender wind in the Heart and Lyver; yet saith Avicen, they alloy the red choler, and heat of the blood, repress Fevers, and vomiting.  
Isacke saith, that the P●…megranate apples are more usuali for Medicine, than meat, for they give but small nourishment: although it be good, yet, saith he, they do quench the sharpness of humours, comfort the stomach, and the juice thereof, being dropped into the eyes of the sick of 
Areceit for the jaundice.  the jaundice, takes away the yellown●…sse from thence.  
Citrons, saith Rasis, whether they be sweet or sour, do strengthen 
Citrons.  the stomach, but especially the sour: They bind the belly, being taken before meat, but taken after, dissolve it; but the sour are ever the most potent in the operation thereof.  
Pears, according to Galen, being taken before meat, do bind, 
Pears▪  but after meat are laxative. Isacke saith, that sweet Pears are temperate, especially if they be eaten with the Toadstool, it takes away the toughness, and makes them of a lighter digestion.  
The wild Apples, according 
Apples▪  to Rasis, as aforesaid, are cold; and the more sour they are, the more stringent they be, much deriving their effects from thence; and withal, engendering a slimy substance in the mouth of the stomach.  
Avicen saith, that Sweet-Apples naturally do strengthen the heart; 
Sweet Apples.  and baked, help the appetite but little, though some affirm the contrary: the daily eating thereof fills the veins with heat.  
Peaches, according to Avicen, 
Peaches.  if they be ripe, are plersant in the stomach, and cause an appetite to meat, and therefore are not to be eaten after other meat, but to go before, and especially those meats that are dry, because otherwise they corrupt the same: They are slow of digestion, and are not perfectly good, though of much nourishment.  
Isacke saith, that the great Peaches, (if they be ripe) do mollify and loosen the belly, but the unripe do bind it. The lesser Peaches are good for the stomach, and do abstract from thence all satieties and loathing.  
Meddlers, according to Isacke, are cold and dry in the first degree 
Meddlers.  strengthen the stomach, and expel choleric digestion, provoking vomits and urine: but those are most directory, that are taken before meat, and do most comfort the stomach, least hurting the sinews thereof; which if afterwards they do, Dioscorides saith, there are many that imagine they help the loathing of the stomach ●…ing taken in the instaht thereof.  
Of Cytron-Apples, Avicen saith that the Rind thereof being held 
Cytron Apples.  in the mouth, yieldeth a good savour; the juice thereof killeth Ringworms, the Decoction thereof causeth a good colour in the Face, and fattens the Body.  
Mulberries ripe and sweet, according 
Mulberries.  to Isacke, do moisten the belly, and provoke Urine, but soon depart the stomach: but being taken fasting, in cold water, are very cooling, quench the thirst and extinguish heat.  
Plums, saith Isacke, are of two sorts, white and red: The 
Plums  white are hard of digestion, and hurtful to the stomach; the red are moist and soluble by nature, and much mollify the belly, and help the red choler; yet being tak●…n often, hurt the stomach; but before meat ever the less.  
Cherries, according to Isacke, are very convertible, but engender a 
Cherries.  gross●…Phlegme and slymin●…s in the concave places of the Lyver and spleen, and therefore oftentimes engender Fevers, and are bad all manner of ways, but best if taken before meat: for otherwise they swim on the top of the stomach being full, and there are soon turned into rottenness.  
The Almond, according to 
Almonds.  Rasis, is temperate and hot; and although it supples the throat, yet it is heavy to the stomach, and there doth remain long, opening the oppilations of the spleen, and allaying the heat of the urine, and being eaten with Sugar, do increase sperm.  
Garden-Parsley, saith Isacke, eaten, opens oppilations, provokes 
Parsley.  Urine, binds the belly, hurts the diseased of the Falling-sickness, and is especially bad for women with child, breeding ulcers and Pushes upon the body thereof: neither can we commend the virtue thereof to any, because it contracts all the humours in every member together in the stomock, whence proceeds vomiting, the Seed and branches, both provoke Urine, yet the seed more than the branches.  
Orage or Attriplex, as saith 
Orage, or Artiplex  Rasis, is cold and moist, doth mollify the belly, and nourish well, and is good for those that have hot Lyvers: Yet Pliny saith, that by them many diseases are engendered as weals, and bushes, and such like.  
Red-Carrots, according to Rasis, 
Red Carrots.  are hot and windy, and hard of digestion, and do add a sharpness unto the sperm; withal, provoking urine and lust, as begetting ill blood and humours.  
Beets, according to Pliny, are 
Beets.  of two kinds, white and black▪ The black being sodden in water, do cure the Itch, and the juice thereof doth help the giddiness in the Head, and allays the singing in the Ears; and likewise as it provokes urine, and helpeth the pain in the Teeth, it stirreth lust, and excites: It is always good against poison.  
Borage, a●…cording to Constantine, is hot and moist in the first 
Borage.  degree, and naturally purgeth the red choler, and easeth the Heartache. The herb eaten raw, according to Platea, begets good blood. The stalk, as saith Rasis, engenders the black choler, and begets fantasies and dreams, yet doth lenify the breast, and throat, and aslwageth drunkenness.  
The broth thereof drunk without the herb, loseth the belly, but the herb eaten with the broth, hindeth it, by the strange contrariety it hath: And therefore that the extremity may be tempered, let the first broth be cast away, and after boil it, with something that is fat.  
Onions, as saith Avicen, being 
Onions.  eaten with vinegar, do neither cool nor heat, cause Thirst, nor suppress it. For these virtues it is most commended, as saith Diossorides, that it helpeth the appatite being eaten, as the juice thereof dropped into the nose, purgeth the Head. The juice whereof, rubbed with vinegar upon the Face, taketh away spots: the much eating thereof mollifieth the belly, and provoketh to sleep.  
Gourds, saith Avicen, much prevail against choler, yet are 
Gourds.  hurtful for melancholy and phlegmatic persons, the juice 
Receipt for toothache  thereof held long in the mouth, assuageth Tooch-ache.  
Cummin is hot and dry, according to Rasis, and much helpeth 
Cummi●…  digestion, dissolveth windiness; Taken with vinegar, stay the monthly terms of women, and being taken in drink, or anointed thereon, stoppeth the bleeding of the nose, and often used, it causeth paleness, and abateth colour: as the seed thereof being mingled with water or drink, allays the windiness and griping of meats boiled with them, and being severally taken, kills worms in the maw.  
Fennell, as saith Isacke, and the seed thereof, augmenteth milk, 
Fennell.  helpeth the oppilation of the lyver, purgeth the reins, and bladder, and breaketh the stone, and is forcible against Quotidian-agues, and taken with meat, helps the running of the eyes.  
Isope (as saith Rasis) is very hot, 
Isope.  and being much eaten, dims the sight.  
Bitter-Almonds, according to 
Bieter Almonds '.  Isacke, are hot and dry in the end of the second digestion, do both extenuate and strengthen the stomach, and dissolve all slimy and gross humours: Likewise clears the breast and the Lungs from Phlegm, and opens the oppilations of the Lyver and spleen.  
Nuts, according to Rasis, do 
Nuts.  turn all choleric thick humours that they find in the stomach, into choler itself; and do cause an aching and giddiness in the head; but that this hurtful and ill nature may be taken from them (saith one) they ought to be laid a whole night in warm wat●…r, and so to be cleansed and moistened.  
Dioscorides saith, two Nuts, with two dry Figs, and twenty Rue leaves, with a grain of salt, 
Pr●…seruatiue against posson.  being all beaten together, and eaten fasting, make a special preservative against all poison.  
Filbers, according to Rasis, are less hot than small-nuts, but more 
filberts.  heavy; and they are virtuous in Medicine, against the prickings of Scorpions. Serapion saith, that filberts being roasted, and eaten with a little Pepper, do exsiccate and dry up Rheums.  
Chestnuts, according to Constantine, 
Chestnuts.  are windy, and provoke lust, ye●…lding much nourishment, yet are hard of digestion, but being roasted (saith he) become more easy and behoveful, both in goodness and taste.  
The Walnut (saith Isacke) is 
Walnut.  unobedient to Digestion, and much hinders egestion, though it procure Urine: and the cating thereof (saith he) are commonly more for pleasure than profit, since they little nourish the body, but much offend it.   

CHHP. XXXI. Of sundry kinds of Spices.  
PEpper (according to Isacke) as aforesaid, well digesteth our 
Pèpper.  meat, allaying the windiness therein, yet being a spice very hot, much heats the stomach and the Lyver, hurting those exceedingly that have hot bodies, especially much used in the summer.  
Ginger is hot and moist, and a 
Ginger.  Digester of meat likewise, and is good for those of cold Lyvers and stomaches, as otherwise much beneficial to the body; beside, helping the Rheums in the Eyes, likewise drying up all superfluous moistures in the Head, the decayers both of memory and wit.  
Setwell, according to Avicen, 
Setwell.  is the treacle and Quintestence of all poison, yet saith Constantine, being well compounded, it dissolves all windiness in the body, and strengthens the stomach, provokes an appetite, takes away the stinch of Garlic, being put into the mouth: And Macrobius saith, it allays the heat and inflammation of winds.  
Galingale (according to Rasis) resolves windiness, breedeth a 
Galingala  good smell in the mouth, pleaseth the stomach, and is a Digester of meats. And Avicen saith further, it assuageth the colic passion, provokes lust, and mitigates the pain in the reins.  
Cloves, according to Avicen, are hot and dry in the third degree, and well relish the body, sharpens 
Clou●…s.  the sight, helps the pain in the stomach and Lyver.  
Cinnamon, according to Rasis, is hot and dry, and strengthens the stomach and the Lyver, helpeth 
●…namen  digestion, expels windiness, openeth oppilations, provokes the Menstrues and urine.  
Saffron, according to Isacke, is hot and dry in the first degree, 
Saffron.  strengthens the stomach and Lyver, and is good against the shortness of the wind, and likewise for women làbouring with child. Rasis speaking of himself, saith; There was a woman in travel long, and could not be delivered, and I gave unto her 3. 1 of saffron, and she was presently delivered: and likewise of others have I often tried it, and found it unfallible: And further in the 
A receipt against drunkenness.  commendations thereof (saith he) it being put into a cup of wine, and drunken therein, much exhillerateth the heat, and cheereth the countenance.  
Pliny, in his second book saith, that he that first drinks Saffron in the morning, may drink all day after with what company soever, and never be offended therewith.  
Caraways, according to Constantine, 
Carawais  are hot and dry in the third degree, and dissolve windiness, strengthen the stomach, and kill worms in the belly, further digestion, and provoke urine.   

CHAP. XXXII. Of Sauces; as Mustard, Salt, Vinegar, Honey, and Oil.  
MVstard is hot and dry, in the middle of the fourth degree: and thereby dries up the 
Mustard  moisture of the head and the stomach: And some say, that being drunk in the Morning fasting, it clears the humours of the head, and much helpeth the understanding. Pliny saith in his second book, being taken in Vinegar, it breaketh the stone.  
Salt, according to Rasis, is hot 
Salt.  and dry, abstracting all hurtful and moist humours from our meats, relisheth the taste thereof, and sharpens the Appetite; but being overmuch taken, dries the body, and hardens the bloo●…, weakens the sight, and dlminisheth sperm, and breedeth the itch.  
Vinegar is cold and dry, and macerates 
Uinegar.  the body, diminisheth strength, strengthens the black choler, and dries up sperm, but weakens the red choler & blood, makes subtle, and piercing the meats wherewith it is mingled.  
Honey, as saith Isacke in his 
Honey.  second book, is hot and dry in the second degree, and through the pores of the body emptieth all ill humour, caused through any ind●…gestion or Distemperature thereof, and much cleanseth the veins, and therefore is good for those that are cold and moist by nature, and especially for old men; but ill for those of hot bodies and complexions, because thereby it is changed into choleric humours, especially by the heat of the blood.  
And further Avicen writes thereof, that being raw, it engenders windiness in the stomach, and a bitterness in the breast, and a sharpness at the Heart, procuring also vomits and egestions.  
The Oil of Olives, (saith 
Oil of Olives.  Plynie in his fourth book, describing the nature thereof,) is to soften the belly, clear the Face, expel poison from the Heart, alloy windiness, help the Eyesight, assuage the pain of the head, and all burning Fevers.  
The Oil of Nuts (saith Rasis) 
Oil of Nuts.  is very hot and binding, and according to Avicen, helps the shingles, S. Anthony's fire, and the Fistula in the corners of the eyes.  
The Oil of Almonds, according to Rasis, is very temperate, 
O●…le of Almonds  and easeth the breast and the Lungs of many infirmities, as also the Bladder and the Reins; yet breeds a loathing in the stomach and slowly descendeth: According to Dioscorides, it taketh away the spots in the Face, and healeth and closeth up all scars, and grounds of wounds that usually remain after the cure, helps the dimness of the Eyes, and takes away the scurf from the Head.  
The Oil of Poppey is adjudged to the nature of Poppey itself.  
Thus having discoursed of the nature and qualities of the most principal meats and drinks usual amongst us, we come now to set down as a necessary addition to the first book, a short direction and rule for preservation and continuance of Health.  

Regimen Sanitatis.  
A Mans own observation upon his own body, experimentally, what he finds good, or evil, is the best Physic to pr●…serve health; but it is a safer conclusion to say, This agreeth not well with me, therefore I will leave it off: then, that I find no offence in this, therefore I may continue it; for strength of nature in youth passeth over many infirmities, that he must pay for hereafter in age.  
Discover and discern the cre●…ping on of old age, yield to it, and think not to do as formerly thou hast, for Age will not be kept off.  
Beware of sudden change, in any long accustomed point of Diet or health; and if necessity enforce it, fit thyself to it; for it is a secret both in Nature and State, That it is safer to change many things of less moment than one of more consequence.  
Examine thy custom of Dyer, Sleep, Exercise, Apparel, and the like; and try in anything thou shalt judge hurtful, to discontinue it by degrees; but so, as if thou dost find any inconvenience by the change, thou mayst return: For, it is hard to distinguish that which is generally held good and wholesome, from that which is good particularly, and fit only for thine own body.  
To be free minded, and cheerfully disposed at hours of meat, sleep, and of exercise, is one of the best precepts of long lasting life.  
As for the passions and studies of the mind, avoid envy, anxious fears, anger, fretting inwardly, subtle and knotty Inquisitions, sudden joys, and exhilerations in excess, sadness not communicated. Entertain hopes, mirth rather than joy, variety of delights, rather than surfeit of some one wonder, and admiration: And therefore, Novelties and studies that fill the mind with splendid and illustrious object, as Histories, Fables, and contemplations of this Nature, are good.  
If you fly Physic in health altogether, it will be too strange for your body when you shall need it: if you make it too familiar, it will work no extraordinary effect when sickness cometh. I commend rather some diet for certain seasons, then frequent use of Physic, except it be grown into a custom; for those diets alter the body more, and trouble it less.  
Despise no new accident in your body, but ask opinion of it, and that quickly.  
In sickness, respect health principally, and in health, action; for those that put their bodies to endure in health, may in most sicknesses, which are not very sharp, be cured only with diet and good keeping.  
Celsus could never have spoken it as a Physician, had he not been a wise man withal, when he giveth it for one of the greatest precepts of health and long life, That a man do vary and interchange contraries; but with an inclination to the more benign treame.  
Use fasting and full eating, but rather full eating: watching and sleep, but rather sleep: fitting and exercise, but rather exercise, and the like: so shall Nature be cherished, and yet taught masteries.  
Physicians are some of them so pleasing and conformable to the humour of the Patient, as they press not the true cure of the disease: and some other are so regular in proceeding according to Art, as they respect not sufficiently the condition of the Patients Take one therefore of a middle temper; or if it may not be found in one man, conjoin two of either sort, and forget not to call aswell the best acquainted with your body, as the best reputed for his own faculty.   

The Physicians further counsel.  
Principiis obsta sero medicina paratur,  
Cum ●…ala per longas, invaluere moras.  
Englished.  
Delay not any known disease te●… long,  
Left thou grow weaker, and it grow more strong.  
Brief, but excellent Rules for health.  
RAw fruits thy stomach will annoy,  
Beware of drinking late,  
L●…ng watching with disordered hours  
Will soon impair thy state.  
Impatience is no friend to health,  
A fretting ireful mood  
Will stir the veins, and hurt the brains,  
And eke infect the blood.  
Eat seldom of the salt and sowr●…  
The windy roots eschew,  
The Lemm●…n and the Cowcumb●…  
Will make thy stomalke rue.  
The bale and bane of eyes & sight  
Is Venus, Wind and Fire:  
Oft looking down doth burthe much,  
Cold water they desire,  
To rub, to comb, to stretch thi●… arms,  
If fasting that thou be,  
To body, head, and spleen also,  
Are wholesome things for thee  
Noone-sleeps, much sloth, and si●…ting still,  
What breed they else but woe?  
Who ever saw a slothful man,  
A healthful body show?  
To ache, to gout, to stone, to rhum  
To palsy, piles and all,  
A lazy body by desert,  
Continually is the all.  
Use Exercise in measure then,  
If sound thou wilt be still,  
But after sweat, beware of cold,  
For that will breed much ●…ll.  
●…Ware how thou sit, or ●…e on ground  
For that thy joints will lame:  
Thy body draws soon from the earth,  
That will corrupt the same.  
Th' early morning mountain walks  
And eke the running streams,  
Refresh the wearied spirits of man,  
When Phoebus shows his beams.  
But ' war at night when dew is fallen  
And Sun by course is set,  
Then noisome Air, ere thou beware,  
Will soon thy Corpse infect.  
A Apothecary's shop of Drugs,  
Let not thy stomach be;  
Nor use no Physic till tho●… need,  
Thy friend adviseth thee.  
Let seldom blood but when disease  
Or Pleurisies do call,  
But after fifty years be past,  
Beware, bleed not at all.  
Eschew lewd lust, if thou be wise,  
Hot spice, and wine for bear;  
Fly sunfet, riot, and ●…xcesse,  
And eke l●…ng sweeting, hear.  
Observe those Rules & Lessons well,  
Keep Neck and Feet from cold,  
So mayst thou live by natures' course  
Till years have mad thee old.   
And so endeth the first book of The Philosephers Banquet; containing a Discourse of the Natures, Virtues, and Dispositions of those things that are eaten and drunk at our Tables, as they are collected from the works of the most Famous and Learned Doctors, both of ancient and modern times.    

THE SECOND BOOK; OR, SECOND COURSE at the Philosopher's Binquet.  

PROEM.  
HAving now discoursed of the nature and virtue of those things, which are usually eaten and drunken at our Tables; Next it remaineth that we proceed with the manners and conditions of those that may accompany us at our Tables: Of which Macrobius saith, that there is nothing more conjunctive or proper to wisdom, than the fitting of our speech to Time, and Place, and Persons, as occasion may call us.  
And therefore that the palate may be the better seasoned with the variety and passages of our discourse from one thing to another.  
We will begin to discourse of Emperors, Kings, and Potentates, applying the wise sayings, and constant resolutions, ever to ourselves; and that in a double use: The one for our discourse and pleasure, which also manifests our industry and Reading; the other for our imitation and practice, which likewise proclaims our inclination and virtue, as well to prosecute, as know the steps; the frugality of one, the parsimony of another, the Resolution of a third; (and as striving to eschew their vices,) so still making the best of every their good, the pattern of our level and aim; and because our minds aspire, and our inclinations are to discourse, and admire the Acts and Achievements of our Superiors: therefore we will first commence with Emperors.   

CHAP. I. Of Emperors.  
SVetonius, in his book of the twelve Caesars, thus writeth 
jul. Caesar  of julius Caesar, That he was of Wine very sparing, as his very enemies have not denied; about his meat indifferent, as appeareth in his travel, where he came into an Inn to eat, and finding nothing but green herbs and oil, he fell to them, not disdainfully, when others neglected the same; to show that he neither despised the simplicity of the man, nor the homeliness of the cates.  
And thus further Suetonius adds, that he was of very small diet for meat, and very sparing in wine: drinking never at Supper above thrice, as at no other time, but for necessity: And sometimes for his drink would he take Bread sopped into water, or the fruit or juice of Cucumbers, or of Apples.  
Haelimandus, of the Institution of Princes, saith further, that julius 
jullus Caesar.  Caesar cast his Baker into prison, because he made him better bread than the rest of his soldiers: And concerning his resolution, the success of his wars, and the dangers of his enterprises well witness the same. As that when upon a time being committed to the Sea, in a little bottom, and a great tempest; the Marriner●… hopeless of help, as fearful of danger, cried out, We shall perish; Fear not (saith he) you carry Caesar. And for his sobriety, it was so much, that when Pomponius 
Caesar●…, vehi●….  Flaccus, and Piso, his two familiar Friends, had continued Banqueting two days, and one night, in the excess and gluttony both of meats and drinks, he took from the one, the Province of Syria, whereof he was Governor; and from the other, the stewardship of his house, for the hate he bore thereunto.  
It is always set down in the acts of the Romans, that Augustus Caesar was a man of small Diet, 
Augustus' Caesar.  whom a little Bread, or a few small Fishes, or a few green figs, or a little Cheese would suffice; and where it is further added, that he would feed in any place, or at any time when his stomach best served him.  
Suctonius reporteth, that Tybe●…ius 
Tiberius' Ner●….  the Emperor was at first very Regular and civil, tracing the steps of his father, but afterwards became so debauched, and exorbitant a person, so exceeding in drunkenness and gluttony, that of Tiberius he was called Biberius; of Claudius, Caldius; of Nero, Mero: and so proceeded from one bad, to another worse; that at last he might be superlative in evil, eternally famous for his infamy. He caused the City of Rome to be set on fire in four several places at once, and whilst it burned, rejoicing in some sort with Heliogabulus, to be heir to himself; he played upon his Lute, reciting certain verses out o●… Homer: Yet as if this were not enough (saith the same Author) that he might be unparallelled for ever, he afterwards caused the belly of his own Mother to be ripped, to see the place wherein he was bred, and once lay. He caused Senica his School master to be set in warm bath, all his veins being cut, that he might bleed to death; as you may see in his Effigies before his book.  
Domitian the Emperor, excelling in pride, amongst many other 
Domitian  of his abominations, gave command to his Subjects to call him 
Saint 〈◊〉 ban●…ed to Pathmos  god: In his time Saint john was banished to Pathmos.  
This Emperor, for his cruelty afterwards, was murdered by his own wife: an unnatural death, for an abominable life.  
Hegysippus reporteth of Vitellius the Emperor, in his fourth 
Vitellius the 〈◊〉 rour.  book of the destruction of jerusalem, that when the City was besieged, and he environed round with his enemies, yet that still he continued in his riotous excess of gluttony and drunkenness, even to the very last hour, lest he should lose the glory of his former shame; when in the end he was pulled from his Banquet, dragged into the very midst of the City, and there slain; at once ●…uing and bleeding, pouring out his blood, and casting up his gall; which if he had long lived, what with his various luxury, and copious gluttony, he had wasted and consumed the whole Roman Empire. To conclude, he was slain when he had reigned eight months, and five days, the price of which time, Rome hath long felt to lie heavy upon her.  
Of Adrian the Emperor, I find nothing greatly strange nor admirable, 
Adrian.  but that he was so exceedingly inclined to Dogs and Hunting, that he erected for his Spaniels and Greyhounds, sepulchres and tombs wherein he buried them. He ended his life by bleeding at nose.   

CHAP. II. Of Kings.  
FRontins Stratagemater in his 
Alexander.  fourth book, and third Chapter, reporteth of Alexander the King, that in his journeying and travel, he would content himself with a little bread, or cold water. Again, in his fourth book, and seventh Chapter, he reporteth, that in his tedious and hot journeys, through the Deserts of Africa, being with his whole Army oppressed with thirst, yet when one of his soldiers brought him his helmet full of water, he poured it forth in the sight of them all, to show that he would suffer and endure it for them. Helimandus, as aforesaid, reporteth, that when Piso had invited Romulus to 
Romulus●…  Supper, where noting his sobriety in refusing of Wines, said unto him, O Romulus▪ if all men would or could imitate thee in thy condition, Wine would be cheap: but it would be dear (saith he) if every man might drink as freely as I may: that is, if every man might drink as much as he would, for I have drunk as much as I could.  
Valerius reporteth in his fifth book, and sixth Chapter, that Alexander the King, being driven on a time by Tempestin in the winter 
Alexander.  season, happened to come unto the house of an old Macedonian soldier of his, who was now grown crooked, and furrowed with age, having taken his seat hard by the fire side; O saith he, behold the subduing power of age: This body have I known able to withstand the greatest violence of weathers, or persecutions that might fall upon man: These hands have been able to wield the sword, and could have made a way through the thickest, with their unresistable potency, and they are now palsied, and unable to gripe, scarce to lift food to the Head, (shall I live to be so?) The old man rising from his seat, to do his duty to the King, with his own hands he set him down again, full of compassion and commiseration.  
It was then no marvel if they counted it pleasure to serve so many years under such a Captain, whose care extended even to the meanest in his Camp, with as full regard as to himself.  
Pyrrhus the King, being at a certain Banquet amongst the Tarentines, 
K. 〈◊〉,  as he passed from thence through the streets, a drunken man lay fast asleep in his way, whom by some he was instigated to punish, which he refused to do; intending to use him otherwise for his pleasure, and therefore commanded him to be taken up, and brought unto his Palace, there laid on a bed of Down, in a Chamber roofed with gold, and hanged with silk of costly colours; when he should waken, his servants to attend him, and invest him in rich Robes prepared for the purpose, with a Table furnished with all varieties of dainties, or cates; as copiousn●…sse of wines, which was executed accordingly: when he, after his bestial manner, having surfeited in excess of meats, poured down his cups in abundance, his servants still attending and supplying their emptiness, yet making no answer to any thing he questioned, being so commanded, applied so long, until at last he fell again fast asleep: which seeing, the King commanded him to be stripped again into his own Rags, and from thence carried to the place where before he lay, which was accordingly done.  
The next day, when he awaked again, he reported that he had the most glorious dream that ever deluded the sense of man, relating, as fantastically conceiving, what was substantially done, being sorry that he ever waked again; thinking it better (as he said) to be a sleeping King in conceit, than a waking beggar. By the which, the King thus morald, He was unfit to govern others, that could not govern himself.  
Pontus, King of India, as Quintus 
Pontus, King of India.  Curtius mentioneth, was of that resolution and valour, that when Alexander the Great, by whom he was afterwards subdued, came against him with a great and populous Army: One of his soldiers deserying them marching a far off, told the King that the pikes and lances of the enemy were so infinite in their number, that they darkened the Sun: who answered, The better for us, than we shall fight in the shade.  
And in the skirmi●… and joining of the Battles afterwards, when 
K Pirr●…us  pressing foremost himself, and in greatest danger, his Soldiers dropping down at his heels as they followed him, he turned about, and told them, You must not adventure so far as I do:  
Habent enim Principes peenlia●… 〈◊〉 quond●… Fori●… s●…am; For King's hauce a certain Luck of their own: though afterwards it fell out that he was slain in that batteli himself.   

CHAP. III. Of Princes.  
PLutarch to Tyrianus, of the institution of Princes, saith, Plato affirms, that when Governors oppress their Subjects, it is as if the Head should oppress the members of the Body, whereof it partakes itself. But when Subjects oppress their superiors, it is as if the Pupil should assault his Tutor, or should kill him with thatweapon he gives unto him for his own def●…nce.  
Haelimandus, of the institution of Princes, saith, That Princes should be like Physicians, which never use sharp medicines, but when the case is so desperate, that things of easier nature benefit not at all.  
Whereupon Lucius saith, that a Prince should be old in learning manners and wisdom: though otherwise young in years, as in vanities; and in many things should imitate the practice of the learned Physicians, which sometimes cure our diseases by the contraries of their accidents, as surfeits by abstinence; abstinence by repletion; sometimes by cauterising and incision; otherwhile by unguents, and lenitive Applications; according to which, Plutarch versifieth.  
Sit piger ad poenam Princeps, ad proemia velox,  
Et doleat quotiens cogitur esse ferex.  
Which is thus Englished:  
That Prince doth govern with most due regard,  
That slow doth punish, but doth swift reward.  
Of which mind was a virtuous Princess in the land (and no 
Q. Eliz.  doubt is a Prince at this day) who would oftentimes say in grief of mind, and passion of spirit, when she was to sign any warrant for the Execution of any condemned offendor,  Would God I could never have Written. 
Which well witnessed her to be, as our gracious King now is, 
K. Charles  according to this Rule, Princep●… ad poenam piger, ad proemium velox.  
Aristotle in his third book of Politics, thus further writeth, concerning Princes: That Prince (saith he) that doth to his understanding and knowledge, bear rule over me and my subjects seems to refer his governmen●… and theirs to the subjection 〈◊〉 God and his Laws. But he 〈◊〉 ●…ith to his natural man, bear 〈◊〉 over me, subjects himself to the dominion of a beast.  
For when Rage and Concupiscency bear rule in a Prince, himself (many times) as good men are slain therewith: for which cause it is said, The understanding is a Law, setting the Appetite aside.  
Vegetius de Remilitari, in his first book and first Chapter, saith, that the Prince, of all others, should be learned and virtuous, upon whose good parts or defects, the eyes of whole kingdoms are fixed and bend, either to admire or dislike: and as he may do most good with his learning and virtue, 
〈◊〉 〈◊〉  so most danger depends upon his ignorance and vice.  
For how can he give every man his own, that wants this Rule and measure whereby to discern it?  
And therefore saith Heliman●…us, writing to the like 〈◊〉 ●…rinces should wholly 〈◊〉 themselves to the study of Wisdom, and practise of Virtue. For as the least spark or scruple of merit in them, is more spread and blown by the breath of Rumour, then whole flames, whole ounces, in persons of lesser eminency.  
So likewise their errors and corruptions: To which effect these seem to accord, as with their Author;  
The Crow doth bathe his coal-black wings in mire,  
And unperceived fly with filth away:  
But if the like the snowwhite Swan desire,  
The stain upon her silver Down●… will stay.  
Poor grooms are sightless night, King's glorious day.  
Gnats are unnoted wheresoever they fly,  
But Eagles gazed upon with every Eye.  
And Princes are the Glass, the School, the Book,  
Where Subjects eyes do learn, do read, do look.   

CHAP. FOUR Of the Bishops of the Gentiles.  
VAlerius in his fifth book, and 
Oratius Pulnellus  fifth Chapter, reporteth of one Oratius Pulnellus, a Gentile Bishop, that had built and consecrated a goodly and famous house to the honour of jupiter; when in the pronunciation of their solemn Ceremonies, holding his hand upon a post, he heard that his son was slain dead, yet notwithstanding, as wholly possessed with the zeal of his offering and devotion, never removed his hand from the post, nor changed his countenance, nor cea●…ed from his exercise; lest thereby he should passinate in the nature of a father, then ●…rdent in the duty of his calling.  
In like manner, Zenophon being to celebrate the sol●…mne sacrisice, 
Zenophon.  and having finished it, news was brought him that his eldest son was slain in the wars: which hearing, immediately he takes the crown from his head, and sets it by; then further demanding how he died, it was told him, fight valiantly: then took he the Crown again and put it on his head, more rejoicing (as it seemed) at the heroical valour and manhood of his scnne, then by his death discomforted, or perplexed.  
Hieron. contra jovinian, lib. 2. introduceth one Hoemon a Stoic, setting down the lives and orders of the ancient Priests of Egypt, that they always remained in the Temple, all worldly cares and businesses set aside, in contemplating the natures and causes of things, the motions of the Orbs of Planets, that they never married, or saw their Children or Kindred, from the time that they entered into that divine Order, they abstained from all flesh and wines, especially to mortify appetite and lust, which from thence chiefly ariseth; nay, so strict they were, they seldom eat Bread, yet the oil of Olives they knew, yet frequented it sparingly. What should I speak of Fowls or flesh, when the Egg and the milk for their nearness to either.  
Of which, one was (as they said) but a jelly of the Flesh, and the other blood, only changed in colour: A Footstool served them for a Pillo●…v for their heads: Bedding as coursely, as faring hardly.  
Aristotle, in his tenth book of his pollitiques, writeth of the care of these Priests about their gods, and the curiosity of their Buildings wherein they remained, their diligence and circumspecti●…n, that nothing decayed that was about them, which was so much, that nothing could be more. Some were called Princely Priests, some Kingly, some provosts, and some Masters.  
Behold then, if the Bishops and 
Admoniti●….  Priests of the Gentiles, were so austere in their Religion, of so great abstinence and sanctity in their kinds, what should be the devotion and fervency of Christians? not to come short of them that come short of heaven.   

CHAP. V. Of the true Nobleman.  
TVlly, that famous Orator, (whom the displeasure of Antonius 
T●…lly 〈◊〉 by one of A●…. s. ul. dyer's for a 〈◊〉 ora●…on made against him for his 〈◊〉  bere●…t both of head an●… hand, the publishers of so many famous works,) in his book D●… Senectute, reporteth of one Syresius, a Nobleman of Athens, tha●… repr●…hended the Avarice, and private respects of many great personages in that kingdom: still ●…rging un o them, that no man was borne for himself, so much as for the good and profit of his Country and others; and therefore concluded against them, that the rule, and sentence, and even nature itself was pe●…verted in those which so much derogated from t●…ence.  
Cicïli●…s Baldus, in his Book, De ●…ag is Philosophi, reporteth of one ●…mundas, who being raised by his ●…ferts and valour, into places of ho●…our and dignity, was upbraided of some for his ignobility and baseness of birth: who answered?  
I rejoice the more that I have 
Ingenui●… non rec●…pit 〈◊〉.  risen of myself, but they may grieve, and not the less, that they have fallen by their selves; both us being the authors of our own honours, and dishonours. See further (quoth he) how unjust you are, that being vicious of your selves, yet would attra●…t the virtues of others in your behalves: yet will not yield me the desert of mine own. You envy my honour, my labour, innocency, my dangers, because through these I have obtained it: I derive not my pedigree from far, neither are my honours hereditary by succession. The Ensigns and badges ther●…of, are my quiver, my pike my helmet, and banner, wor●…e and borne, with the Characters and scars ins●…ulpt and carv●… upon my flesh in manly victories.  
To which purpose sait●… juvenal wit●…ily, Malo pater; I had rather thy Father were Thersites, thou his son being like to Achilles, taking the arms of Vulcan, than Achilles thy father, thou but proving a faint-hearted Thersites.  
Albertus, upon the first book of Ethics, reporteth, that Dioclesian the Emperor that so well governed the Commonwealth▪ a●… f●…st was a shepherd, and elected even from the flock. And therefore he is the truly generous man, saith Seneca, that is naturally inclined to virtue, not he that is borne great without it.   

CHAP. VI Of Soldiers.  
VAlerius in his third book and second Chapter, rela●…th of a famous soldier of Augustus Caesar's band, and one that had been in many battles against Anthony, at last betrayed by a wile, was taken by his enemies, and sent to Anthony in Alexandria: where brought before this King, his enemy, he asked whose Soldier he was now? whom this noble Captain●… answered, None but Caesar's: then being asked what he would do to save his life, answered, That he would draw his sword; being asked if he would forsake his master Caesar, answered, he would dye thereon rather. The King noting his valour, constancy, and resolution, sent him back again ransomless and freed to his Master, wishing that all his Soldiers had the like resolution: so he saved his life, in seeking to lose it; whereas otherwise he had lost it, if he had sought to save it.  
Frontinus Strag. lib. 4. cap. 1. saith, that Flacco and Varrone, Consuls, were the first that disposed of Soldiers; for before they were governed by Tribunes: Their Oath was, that they should never forsake their stations oer Ranks, by diflike or fear, or any other occasion, unless by fetching of weapons, or pursuing the Enemy, or for some cause to serve the City; yet not those but by permission.  
Helimandus, as aforesaid, speaking of the resolution of Soldiers in their times, thus commend●…th them: Our●… Soldiers are so bend, that they go as willingly to their Graves, as to their Beds: to the Field, as to a Feast: For in their Banquets they discourse of Arms; and in their Tents they discourse of Banquets: Death they fear not, Honour they seek for.  
Vaierius saith, the first beginning of wars was from the Romans; the motives thereof, ambition, largeness of Empire, disdain of corrivalry, avarice, contempt, popularity; the deciding of these short Monosillables, Mine and Thine; These (saith he) and their regards, have laid aside softness ofraym●…nt, taught Smiths to become Tailors, clothed the back in Iron and Steel; These have changed soft musics into shrill sounds, devised those Artificial Thunderclaps that have cost so dear a●…price: These have ploughed the Seas, mangled the earth, and raked whole mi●…lions in their timeless ashes: Upon which light adventure, and easy exposure of life, a learned Gentleman of our times, and not unfitly, draws an argument from thence of the 
S. L. D.  Immortality of the soul: hereunto so vehemently inducing us, which if she were not as she is, (faith he) Immortal,  
We should not find her half so brave and bold,  
To lead us to the Wars, and to the Seas;  
To make us suffer hunger, watchings, cold,  
When she might feed with plenty, rest with eas●….  
And further,  
Although some things a change to see have sought,  
Yet never thing did long to turn to nought.  
Valerius writeth of a Soldier in his time, so cowardly, that to make himself unfit for the wars, maimed his hand by cutting off two of his fingers: which the Senate and people understanding, seized upon his goods, and cast his body into perpetual prison; that so he that would not adventure his life in the field valiantly, should certainly lose it in the dungill shamefully.   

CHAP. VII. Of Mustar-masters, or Electors of Soldiers.  
VEgetius saith, he would have none to the wars, but such as were resolute and valorous, careless of life, and fearless of death; or such as took pleasure therein: and withal, were enured to sorrow, travel, and labour. Of which, none (saith he) having spirit, seems more fit than the ●…usticke fwaine, nursed up to labour and toil, which to dig breath out of the earth, and bread out of the stones, hath endured the violence and persecution of the Air in the sundriest kinds of extremities, which knows not what life 
●…escio quomodo nimis ●…tem ti ●…es quiminus 〈◊〉 〈◊〉 〈◊〉 novis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is, that never tasted of delecacie in Diet, the ease of rest, the pleasure of pleasures; that knows not what it is to stretch his limbs upon beds of Down, to Fare deliciously, to clothe sumptuously; and in a word, which knows no more of true life, than the beast in the Wilderness: he who stretcheth out his hours in stretching forth his sinews, constant to endure all labours: he which bears off the heat, and bears out the cold: Such (saith he) stand in my Election.  
For heart and hand, valour and labour must conjoin, and those where policy leadeth forth, success attends thereupon, as the examples of the Romans manifest: which no other way, but by the Discipline of their Camps, and exercise of their Arms, and resoluteness of their men, overranne the whole world. And as we oftentimes see an expert and selected band of men, though small in number, put a multitude undisciplined and ignorant to the slaughter.  
Frontinus in his fourth book, and second chapter, relateth of Alexander, King of Macedon, sent out by Philip his father, with a small Army of expert Esquires, and Gentlemen, overcame many kingdoms, and slew infinite numbers of his enemies. And it was the saying of a worthy Captain, and successful in Arms, that he ever steeled the forefront of his army with men of highest spirit and resolution: alleging that an Army of Lions, led by a Hart as their Captain, would be put to flight by an Army of Hearts, led forth by a Lion as their Governor: So much in such a kind, is of force, an exemplary fear or valour, as thereupon oftentimes may depend the advantage or lost of a whole Army or victory: which if once lost, like a marriage ill made, undone for ever.   

CHAP. VIII. Of Philosophers and Orators.  
ARchiterentinus, lib. 6. reporteth of one Aristippus, a famous 
●…ippus,  Philosopher, when being Ship-wracked on the Sea, with the rest of his company, the waters devouring all the Substance they had, themselves very hardly escaping, were afterwards cast ashore on the Island of Rhodes, where finding some geometrical figures carved on the side of a tree Aristippus cried out to his fellows with joy, Let us hope well, for I have traced out the footsteps of men: Afterwards going to the Town of Rhodes, he there disputed in the Universities with the Philosophers, and the learned in Arts, of whom he was enriched of by many gifts, whereby he did not only help himself, but also the rest of his fellows, both with clothing, and other necessaries of life.  
Now when they were to depart into their Countries, they asked him what they should report at home? To whom he answered, That Possessions, Riches, and all outward things must give place to Liberal Sciences: for when these are thrown into the Sea, destroyed by the sword, devoured by the enemy, subject to all kind of devastation and ruin that remains in the bosom, and will bring to the Grave; and nothing is our own truly, that we may be dispossessed of. Plotynus, a famous Philosopher, was so addicted to the contemplation hereof, that he chose out a solitary seat for himself, separate from the conversation of men, despising all worldly Riches, sought after these true Riches indeed 〈◊〉  
Aristotle, in his book of the Secret of Secrets, Asketh what so famoused and memorised the kingdoms of Greece, that their lives and Acts are so divulged throughout the whole world? but the diligence of the studious men, and honesty of the Wisemen, and the Liberality of the Rich men, and the love to Wisdom and knowledge, above all other things:  
Aulus Gellius? reporteth, amongst many other famous deeds and excellent qualities of Philip the father of Alexander, King of Macedon; that he was careful to have his son well instructed in learning and knowledge: And therefore sent him to Aristotle the Philosopher, for that purpose to be instructed and taught.   

CHAP. IX. Of Physicians.  
ISidorus saith, that the Art of 
Physic first sound out by A●… pol●…o.  Physic was first invented and found out by Apollo, and practised amongst tste Grecians, yet afterwards obscured and concealed; until again by Aesculapius his son it was revived and made manifest. For which presumption he was said to be slain with a Thunderbolt, and so was the Art and Author destroyed at once: and from that time lay concealed for the space of 500 years, to the time of Anexersis, King of the Persians. At the end of which time, Hypocrates, the son of Aesculapius, reduced it to light: Since which time (saith one) it hath set up many, though overthrown more; been Midwife to many a secret birth, and heard many a blushing confession. I never read that it raised any since or before from death to life, but sure I am, since it hath transported many from life to death: and 
Physicians hold that there is no health, but a neurrality between health and 〈◊〉.  so busy beside hath it been, for the enlargement of her Empery, that it hath found a defect in all health, and quarrelled with the best of all meats, and drinks, and exercises: Whereunto he seemed to consent, that thus merrily Meetered:  
Who takes his meals by Physical direction,  
Shall lose his health as well as his Complexion.  
'Tis said, the poor man's labour is his Physic; th●… rich man's Physic is his labour.  
Valerius reporteth of Alexander, King of Macedon, who sick at Tharsus, had a potion tempered, and given into his hand by one Philip, which was under him both an Earl and a Physician; when at the instant of his taking, came cautionary Letters to the King to beware of Philip's potion, for that he was corrupted by Darius to poison him: which having read, without further delay or demand, he drunk up his potion, and then showed Philip his Letters. For which constant resolution and opinion of his friend, he received an immortal reward from the gods, as a perpetual love from his subjects.  
Though afterwards, as Quintus Curtius writes, in his return to Babylon, Dedicating some time to Banqueting and pleasure, solemnity, and triumph with his neighbour-Princes, and States, for Confirmation of Amity and League: which ended, as in requital of such kindness of his, a Physician of Thessaly (so pretending) ordained another; To which the King was invited accordingly, with all his followers, though dear to his cost: who even i●… the midst of his Banquet, and 
King Alexander 〈◊〉.  depth of his Bowels, having received his deadly potion, he suddenly groaned, as if he had been stabbed with Poniards, and so fell down to the ground sick, that never after rose with life. And thus the end of this Banquet, was the death of the King.  
The Author of this Treachery (though most by cunning sorrow, seeking to conceal it) was Antipater, one of his Captains, who succeeded him in his kingdom. And thus Alexander ended his life by poisoning, in the twelfth year of his reign.   

CHAP. X. Of Young men.  
MAcrobius relateth of papyrius, a Boy that would oftentimes, come to the Court with his Father a Senator.  
Upon a time returning home, his mother questioned him what his father had done there? The boy answered, he must keep counsel, or be excluded. whereupon, like a Woman, the more denied, the 〈◊〉 〈◊〉, threatened to 〈◊〉 him with rods, or otherwise 〈◊〉 him, unless he would 〈◊〉 it 〈◊〉 her.  
The Boy willing to satisfy his mothe●… yet to ke●…pe the counsel of h●… thef, told her sainedly, they were about a Decree in Court, that every husband should have two wives, or every wife two husbands, which the next sitting was to determine.  
The mother thus possessed by her son, immediately went and related it to the rest of the wives and Ladies of the City; who with an unamine consent (as a matter merely concerning them all) came to the Court the next day; craving that it would please them to Decree, that every woman might have two husbands, rather than every husband two wiues●… laying the heaviest burden upo●… the ablest bearers, by their wisest discretions,  
The Senate wondering herea●…, (not knowing whence it proceeded) untiil the boy told them what he had passed to his mother the day before, in the importunity ofher unreasonable demands: which hearing, they commended his wit and discretion, gave him free admittance into the Court, but excluded all other of like years, as held not of his capability.  
Manlius Torquatus, at first was so dull and uncapable of understanding, that he was reputed and adjudged by his father, as one that would be unserviceable to him, and unprofitable to the Commonwealth: and therefore sent him into the Country, to be trained up a domestical life, severed from Court: who afterwards, became so pregnant and valorous, both in mind and body, that he delivered his Father, and the whole Country from ruin and danger. Fortune, it seemed, willing to obseure his beginning, that his end and recovery might be the more glorious.  
Scipio Africanus, he which seemed to be borne with the whole consent of the gods, as the man, for a pattern of virtue above all other, yet in his youth was he accessary to the error of his years, following the whole sway and stray of youth, on●…ly setting luxury aside: yet afterwards, became a man of that Wisdom, Excellency, and Virtue, that he was the wonder and admiration of his time. And therefore young years, though something they presage, yet they keep not always Level. For it is the Evening that crownes the Day sometimes, that the Moaning seems not to point at.   

CHAP. XI. Of Old men.  
POmponius Trogus, lib. 2. relateth, when Alexander went to the wars, he chose not the youngest men, not the strongest men, but Old men, and such he termed the Fathers of War: Affirming in the choice of these, he chose not as he thought, bare Soldiers, but Masters of Arms, men of Experience. And therefore admitted no man Leader of a Company, that was not aged 60. 
No man Leader of a company 〈◊〉 ●…o.  And being so directed and furnished with the experience of age, and Arms, he hopefully expected victory.  
Valerius writeth in histime, that youth gave so much reverence unto Age, as ours to their natural Fathers. And further, in commendation of Age, josephus in his Antiquities, saith, No man makes scruple of those things which are stamped with the seal 
〈◊〉 〈◊〉 〈◊〉,  of Antiquity. So God hath given a long life to Astronomy and Geometry, for the excellent uses they have, which otherwise could not be obtained.  
We read in the Chronicles, about the year of our Lord, 1129. that johannes de Tempor●…us, who lived 60. years after the death of Charles the great, whose Esquire he was, and aged at his death, so honoured for his Antiquity and Gravity, that he was almost amongst his people esteemed as a god: but now in these barren and declining times of ours, as our old men want their reverence, so are they shortened in their age; our young men soon ripe, conclude, our old men soon rotten. For as the earth decays in her fert●… and power, not yielding that vigour, virtue, and strength that formerly it hath to plants, herbs, and vegetables, depriving us thereby of many of our former benefits of health: all conspiring our brevity and ruin.  
So likewise our statures, with their virtues, are suddenly shrunk up, and epitomised into lesser volumes, conclude a defection in all things, not to ransack former Antiquities, hold we but equivolence with two or three hundred years passed: Then produce me such an Edward, as King Edward the third; the monument of 
K, Edw. 3. his sword at Wesim. Guy, E. of 〈◊〉. Ch. Brondon. D. of suffulke.  whose puissance yet remains to this day: Such an Earl as Guy of Warwick: Such a Duke as Charles Brandon: To which purpose he well meditated, that thus pithily wrote to that effect.  
Where's n●…w the man that lives unto the Age, 
Methusalem lived 936 years   
Fit to become Methusalem his Page?  
Alas, 〈◊〉 scarce live long enough to try  
Whether a newmade Clock run right or lie.  
So short's our life, that every Peasant strives  
In a torn house or field to have three lives:  
And as in lasting, so in le ngth is Man,  
Contracted to an inch, who was a span.  
For had a man at su●… in Forests strayed,  
Or shipwrecked on the Seas, one would have laid  
A wager, that an Elephant or Whale,  
That met him, would not hastily assail  
A thing so equal to him: now, alas,  
The Pigmey's and the Fair●…es well may pass  
As credible, Mankind decays so soon,  
We are scarce our father's shadows cast at noon.  
And therefore with S. I. D. conclude.  
If Death destroy us quite, we have great wrong,  
Since for our service all things else were wrought:  
That Daws, and Trees, and Rocks should last so long,  
When at an instant we must pass to nought.  
Lastly, to conclude, we read in the beginning of the Roman history, 
Romul●…s, the first founder of the City of Rome.  that Romulus, that built the City of Rome, and called it after his own name, chose to his Senators, an hundreth of the most grave in years and experience: by whose counsel he determined all things: which Senators for their Age and Gravity, he called Fathers.   

CHHP. XII. Of Cities, Merchants, and Merchandises.  
A Ristotle, in his second book of Politics, saith; A City is a certain unity of people, congregated and gathered together for a mutual comfort and society of life: which City must be furnished with provision of Su●…nance, with Arts Liberal and Mechanical; for the State thereof consists upon many Supporters. Thirdly, it must contain Rewarders of virtue, and punishers of vice. Fourthly, there must be a●…bundance of Riches. Fifthly, (Divinorumturba) a convenient number of Divines: And if any of these want, it is not a perfect City. Likewise there must be Civility and Concord: because, as saith Osorius, The wise Citizens of Athens, made wise by their own harms, have found, that by Concord, small things have increased; as by Discord, great things have diminished to nothing.  
A certain Phiiosopher upbraided by some with his poverty, and fruitlessness of his study, to show (though he despised) yet that he could, if he sought them, obtain riches, foresaw by his Astronomy, a great scarcity of grapes would ensue the winter following, whereof as yet there was plenty: wherefore he bought of the Husbandm●…n, unwitting hereof, at a rate exceeding small, most of the grapes in Thyro and Myletus.  
Now when the time came that a fruitful Vintage was expected, to supply their store again, which f●…ll out otherwise; and many sought unto them for that which themselves were unfurnished of, he suddenly vented his 〈◊〉 much money together, he showed that it was easy for a Philosopher to become rich if he would, but these are not the riches they study for.  
In the like manner, we read, how in the Siege of the Praenestines, that by reason of a Famine which there happened, a Mouse was sold for two hundred pence: For the punishment of whose Covetousness, it pleased the gods, that the Extortor thereof died by Famine, that would not preserve another, but at so dear a rate.   

CHAP. XIII. Of Handicrafts.  
ARistotle, in his book of the Secret of Secrets, maketh mention of a King of the Indies, that had a Son, whom he was most careful to have instru●…ted and brought up in Learning and Arts; and to that end sent him far and near with great pomp and magnificence, as was fit for the Son of such a Father: But his diligence profited him nothing; for the Child could not bend to conform himself to any thing, unless to some Mechanical Art or Profession: About which, the King being troubled in mind, called together all the Sages of his kingdom, and they all agreed in this opinion and consent; That out of the wonderful influence and operation of the Planets, the nature of the Child was fashioned thereunto, and could not be removed.  
Contrary hereunto, was there a certain Weaver who begot a son, which by diverse pr●…sagements forefhewed that he was like to grow up to some wise Counsellor or Statesman in the Kingdom: which his parents not considering, would have often instructed in their own Art, which he resused, as also diverse other mechanical professions, unto which by no means he could be induced or drawn, ever addicting himself to the society of Philosophers, and other Learned men, as to the study of sundry Arts and Sciences, to understand the motions of the Orbs and Planets, the government and affairs of Kingdoms and States, and such like: and in the end became a Counsellor to the King Augustus.  
Returning from the wars with victory, a poor man met and presented a Crow unto him, which he had taught to speak and salute the King, with Hast Caesar, noble Conqueror. A second presented likewise a Parrot: A third, a Pie, and all saluted him in like manner, with Ave Caesar: which nov●… the King affecting well, received, and rewarded their Tutors. This seeing, A poor Cobbler, as ambitious, as covetous as ●…he rest, would needs take upon him to accomplish on a fourth Crow, which with the expense of much victual and labour, was by no means capable as the rest: Therefore he in despair of success, would o●…tentimes say to his Wife, noting the unaptness of his Scholar, All our cost and labour is lost: Which words, with their often repetition, though not the other, she learned to speak. Afterwards presenting her to the Emperor, as the rest, He answered, Friend, I have at home saluters enough of this kind already. The Crow being mindful of her old garb, presently replied there unto, (All our cost and labour is lost,) Whereat Caesar laughing, commanded her to be bought likewise.  
It is also read in the Chronicles, of the son of a certain Carpenter, which being unlearned, carved these words upon a spear of his Fa●…hers, Dominabor a mari, 〈◊〉; admarae; I shall rule from Sea to Sea. The which words a Priest happened ro read, and hearing that the Boy was unlearned, counselled his parents to send him to the School, which they did, and he afterwards became Pope of Rome.   

CHAP. XIIII. Of Rish men.  
FMilius Probus, in his book de Duc●…bus extrans gentium, there mentioneth the son of an Athenian Prince, so Heroically minded in his wars and travels, that having in many places gardens, and storehouses of provision, set over them no Keepers; that every one that would, might without interruption make use thereof at his pleasure. Besides which, he had many Footmen laden with money, attending on his person where ever he came, that if any one wanted his help, he might instantly supply them, lest by deferring he should seem to deny their requests.  
At Supper, it was his custom to send forth to the Market, and other open places, and Thorowfares, to call thereunto all destitute and indigent persons as could be found. And this he omitted not every day; he made many rich, he buried many poor men at his cost, and ha●…h left to this day few Imitators behind him. In like manner, we read of Anectetus, King of Cecilia, that he would say, a wise man would esteem of Gold as Earth: For as the one covers him alive, so the other encloseth him dead; and that it was far more excellent to be rich in virtue then in substance: who when he supped in vessels of Earth, which he esteemed as his richest plate, would thus answer to those that should object it, I am King of Cicilia, and a potter's son: Esteem reverently of thy Fortune, whoever thou art; and suddenly being made rich, be not suddenly made proud. Marcus Curius, a King of like humility, careless of outward pomp and ceremony, ●…o affected poverty and low linesse, that when his Subjects mistaking the end of his thoughts, thinking to have elevated him unto an higher pitch, sent him a great quantity of gold and silver, desiring him to mak●… use thereof: which he 〈◊〉, saying; Tell the Samnites, their King had rather rul●… over rich men, than be a rich man: and tell withal, that Marcus Curius can neither be conquered in war, corrupted with money, or subdued by affection: without wealth being rich, without use, having money to attend him: For it is not the much having, but the little desiring, that maketh thee truly rich. As our Author to that effect well implies.  
That man that true content would find,  
Unto his Fortune fits his mi●… de:  
But he that (good) doth ill importune,  
That to his mind would fit his Fortune.   

CHAP. XV. Of Poor men:  
FRontinus, lib. 4. eap. 1. there mentioneth of one Scipio, a man of such willing poverty, that after his affairs and service, successfully ended in Spain, with the preservation of a whole Province, he departed from thence in all his poverty; nor would accept or any recompense or reward for the same; nor had he that money left to give his Daughter in dowry, which the Senate afterwards supplied, with his unwillingness. Dioclesian the Emperor, that exchanged the government of a Kingdom, for the Tillage of a Garden, averred therein to have found more true delight and content, then in all the false-Face of outward Pomp and glory in the World beside, confirms our late sentence, That though he was poor in having little, yet he was rich in desiring nothing. Photian an Athenian, lived always poor, though hemight have been often enriched by honour and rewards presented unto him by the people, which he ever refused; as that rich reward of Silver and Gold, sent to him by King Philip, with messengers exhorting him thereunto; urging withal, that though peradventure he himself could not want it, yet for his sons, that he should accept it. To which he answered, That if they shall be like to me, this Earth alone shall suffice them; if otherwise, I will not with my Cost their Luxury and Avarice should be cherished. In like manner, when Gyges, King of Lydia, puffed up with youth, and strength, and riches, the whirlwinds of that vanity demanded of Apollo, an ancient Priest of his, if he thought any man more happy than he? who preferred unto him, as one well knowing these masks of vanity, Aglans a poor Arcadian, but something more Aged: one so free from Covetousness, that he never passed over his own fields; so exempt from Gluttony, as moderately contented with his own store; from pride, as clothed with the Wool of his own flocks: where under his roof of Thatch, with a small Retinue, (no vanities allure, no provocations incite, all which in thy glittering Palaces, thronged with varieties of all kinds of objects, are resident,) where he drinks his Cups without fear, eats his morsels without danger, breaks not his ●…umbers with affrighting dreams, his brains with foreign and domestical cares, lives to himself and his meditation, which is truly to live and not languish, these happinesses attending his poverty and freedom, which thy bondaged Greatness is exempted from: and therefore more happy than thou. His being, as one well saith,  
That true life which is to live,  
To r●…st secure, not rise to grieve.   

CHAP. XVI. Of Hunters.  
EVsebius in his Chronologies, mentioneth of Philometer, King of Goths, who expulsing certain Women out of his Army, for their Adultery, wand'ring through the Woods, were by certain Fawns, or Wild men, as is supposed, impregned, or got with child, as Munks, and Fawns, & Devils, have desired & accomplished the act with their kind, from whence proceeded these deformed births of men. Eusta●…hius the Tyrant, 
Eu●…ach, Emp.  in his hunting, had a vision of Christ upon the Cross, appearing unto himbetweene the horn●… of a Stag; who immediately after, as the Chronicles mention, was baptised with his wife and family, as Christ had foretold him; and afterwards for the Name of Christ, sustained many af●…ictions, with his whole Family therefore.   

CHAP. XVII. Of judges.  
Cambyses' the King, as Valerius mentioneth, caused the skin 
Cambyses, King.  of a certain judge of his to be pulled off; and his son to be placed therein to give judgement; by which cruel and new kind of punishment, he so provided that none should afterwards be corrupted.  
Seleucas made a Law, that whosoever 
Seleucas,  should be taken in Adultery, should have both his eyes pulled out. Into which, it so unhappily happened, that his own son was the first that incurred the penalty thereof: for whom the whole City, in love to his Father, for the remitting of his punishment became Mediators; which he long withstood, till at last (as appeased with the prayers of the people in some measure) he looked thus mercifully upon his son, as to take from him but one of his eyes, and satisfy the rest with pulling out another of his own. So remaining a merciful father, and a just judge: For as one saith justissime sequitur severitas Iudi●… ubi procedit Iniquitas pecca●…tis.  
In like manner, a certain constroversie arising betwixt Alexander the King, and some of his soldiers; where, by a judgement in the Camp, the King was condemned: which he very willingly accepted, and patiently underwent, giving his judge's thanks: whose fidelity he had tried, in that they preferred justice before Greatness.  
Of whom 〈◊〉 thus add, though my Author grudges,  
Many such Sons we have, but few such judges.   

CHAP. XVIII. Of Stewards, or Bailiffs of Lords.  
IOsephus recites of Tyberi●… the Emperor, that though he●… was wavering in many things, ye in this was he ever constant, the having once appointed Proçurators over any of his Provinces, he seldom or never changed them, The reason where of he thus gave, being demanded, that it was to spare his poor, knowing that if he reserved them but for a while to that purpose, they would Tyrannize in their times with more bitterness, which he showed by the example of one wounded, lying in the way, yet not removing a multitude of Flies from his sore, which another coming by (imagining that he suffered them through weakness) drove away: To whom he answered, Thou hast done ill in so doing, because they were full of blood, and sucked but sparingly, whereas those that come fresh, will sting me more grievously: Sic & novi Praefides & Balius.   

CHAP. XIX. Of Lawyers, or the Advocates of Judges.  
HElimandus, of the institution of Princes, there inferreth, Demosthenes demanding of Aristiodes what Fee he had for pleading his cause; who answered, a Talon. To whom Demosthenes replied, I had more for holding my peace: To which one alludeth well, that a Lawyer's tongue is a precious piece; that's paid both for speech and silence, Valerius reporteth of a certain woman (an Innkeeper) who received money into her custody from two of her Guests, with this Caution, that she should deliver it to neither alone, but to them both together. A certain time after, comes the one to receive it, pretending the other to be dead, and to take it away: shortly after comes the other to demand the same, in manner of the former, which the woman refused to deliver: he called her before the Judge, for whom Demosthenes there pleaded, saying, The woman is here ready to discharge he●…●…rust, which without thy partner absent, she cannot do, either by law or conscience: For as thou thyself confesseth, it was so delivered unto her, that she should not deliver it to the one without the other, which thou peradventure deceitfully claymest alone, So by this wisdom she acquitted her former folly; for the other having all, was never found by his fellow to demand in part. In like manner, a certain old-Souldier, having a suit in judgement, asked Caesar to be present in Court, to favour him: to whom Caesar gave a good Advocate: which seeing, he thus bespoke him: O Caesar! thou endangered in the Asian wars I fought no Advocate, but fought for thee myself, witness the scars of these speaking wounds. Which Caesar so hearing, went forth, and came to Court in person; not fearing so much to be accounted proud, as to bed thought ungrateful.   

CHAP. XX. Of Friends, and true friendship.  
VAlerius, in his fourth book, and fourth Chapter, relateth of Hamm●…n and Syncias, two Friends, so combined in League and Amity, that when Dyonifius the Tyrant would execute the one of them, who betwixt his sentence and death, had obtained at his hands, that he might visit his friends, and order his Estate, for whom the other was content to be engaged: Now the day assigned being come, yet the party not returning, every one condemned the folly of his Surety, though he nothing dismayed thereat, nor mistrusting the Loyalty of his Friend, which now at the very hour enjoined, contrary to the expectation of all men, returned; preparing himself to dye; which the Tyrant here a●… amazed; as the rest, not only acquitted from death, but withal, desired to be admitted as a third, into their bond and society. Tarqvinius, for the ravishment of Lucrece, being driven out of his Country, first called to mind the remembrance of his friends and foes, saying, he was most sorry therefore, that he should never be able to requite the one, nor revenge the other. Seneca in his book De Clementia, mentioneth one Arthesius, a Philosopher, that had a Friend both poor and sick, yet one that through shamefastness concealed both; which this friendly Philosopher noting, took a bag of money and put it under his pillow, the other not knowing thereof, that unprofitable shamefastness set aside, it should rather be thought he had found what he wanted, then received what he required, from another.   

CHAP. XXI. Of Kinsfolk.  
VAlerius in his first Book, and first Chapter, setteth down an ancient custom amongst the Heathen, once a year to celebrate a feast, to which were invited, nor any suffered to come, but the Kindred and Alliance of one generation, or stock: where (amongst themselves) a●…l Controversies and wrongs whatsoever were decided and heard, to the perpetual preservation of their amity and friendship.  
In like manner, in his eighth book, when Decius the Emperor would have resigned to his son his Empereall Diad●…m, he refused it, saying, I fear, 〈◊〉 being made Emperor, I shal●… forget to be a Son: ther●… let my Father still govern with that, and let it be my part to submit my self to his government.  
A certain woman condemned to death, was by the Praetor cast into Prison, by a murderer there to be slaughtered: who touched (as it seemed) with some humanity, deferring her present execution, thinking it better she died by Famine than by his hand; and to that end suffered none to come to her, but her own only daughter; at whose arrival, he searched that she brought unto her no food, or other manner of sustenance, Now many days being passed, and he wondering she lived so long, at last found out that by the sucking of her Daughter's breasts, at her coming unto her, her life was prolonged and lengthened: which news and strangeness of fact, and natural unnatural preservation, being certified to the judges, was not only admired, but pitied, and she pardoned of her life. Now what doth not zeal undertake? or what so unaccustomed, as the Mother to be nourished by the breasts of her Daughter? One would think this to be against the law of Nature: but that indeed it is nature itself, that bindsus to the love of our Parents.   

CHAP. XXII. Of good Women.  
A Good Woman must first of all despise vainglory and ostentation, the Ornaments of Pride, and baits of luxury, and devote herself to the education of her Children, and well ordering of her Family: after the example of C●…rnelia, the wife of Gracchus, who would say, A good Woman must rather strive to be adorned with the inward beauty of the mind, wherewith God and good men may be affected, than with the outward Blush and Gloss of the body, whereby the devil and his saints may be alured; according to the Poet:  
A Woman Fair and chaste, which no Dame can  
Esteem, much easier found, than a good Man;  
Sets not herself to sale, nor seen would be;  
Rather her virtues fly abroad then she.  
Valerius, in his fourth book●…, and fourth Chapter, relateth, how when the Lacedæmonians were imprisoned by the Spartans', and there reserved in durance for capital punishments, their wives of noble blood and spirit obtaining leave of their keepers to visit them, by changed attires set them at liberty, they themselves possessing their rooms, as willing to undergo their punishments: and afterward of Noble resolutions admired and pardoned: admired for their love, pardoned for their Noble attempt, that held life inferior to love.  
Seneca likewise in his sixth book de Clement. there mentioneth, how when Augustus the Emperor was debating with himself how he might be best revenged of one that had plotted his death, asked counsel of his wife, who thus advised him; Do (quoth she) as the Physicians do, who when usual remedies profit not, assay the contrary: so thou having not prevailed by severity, assay what may be done by clemency. Which saying he so well liked of, that he embraced it, and after winked at the fault, to punish it upon this resolution:  
This fact will only make thee loved for fear, But happy Monarches still are feared for love.   

CHAP. XXIII. Of Wicked Women.  
AFter the death of Ninus, 
Ninus, Ki●…g of Assri. some suppose the builder of Ninivy.  King of Assiria, Semiramis his wife succeeded in his stead, suppressing 24. years that kingdom with slaughter, incest, and luxury: this woman burning in lust, and thirsting after blood, amongst many of her incestuous acts and slaughters, when she had tired others, and wearied herself, she committed incest with her ownesonne, as wickedly conceived, as shamefully brought forth: and seeking to cover her private ignominy with a general wickedness and refuge, she ordained, that between parents and children no reverence nor ceremony was to be used; that marriage should be unnecessary, for that every one should take whom he best liked, freely to use or dismiss at his pleasure. The wi●…e of Scylla was openly unchaste: Pompey the Great, Conqueror of the whole world, had a woman 
Pompey. Scylla. Cato.  infected with that sin. Cato the Censor, had a wife but of mean birth, yet incontinent and proud, which no man would have thought could happen to Cato.  
Agrippa writeth of one Messelina, a woman so incontinent, that she prostituted herself in 24. hours, to 22. several men at the common Stews: at last wasted in body, but not satisfied in mind, she returned.  
justine likewise mentioneth, how Grippus, the son of Demetrius, having with great danger & peril delivered & freed his Country & kingdom, & escaped dangers abroad, was sought to be in trapped by his mother at home; who for her ambition and unnatural desire to reign, had most unwomanly, for that end prepared a cup of poison to present him in recompense of all his travels; as having likewise, in his absence, made away his brother; which Grippus suspecting, distrusting the impiety of his mother, commanded her to drink, which she not refusing, drank, and was poisoned.   

CHAP. XXIV. Of Married Women.  
Ivli●… the wife of Pompey the Great, and daughter of Caesar, when she beheld her husband return from the field with his garments all besmeared with blood, such an instant terror possessed her, that she presently fell in labour, and was untimely delivered of her conception, with her grief and sorrow. and the loss of the whole world, When Hamelius was upbraided of some women that he kissed, for his stinking breath, he asked his wife why she told him not of it. She answered, I should so have done, but that I imagined all men's breath of that favour: therefore it was very like her mouth ne'er came so near any other as to discern it.  
En●…ylia the wife of Africanus, was of so great charity and patience, that when she knew her husband had offended with her maid, yet she contained herself beyond measure unto him, both in fidelity and love; not answering his expectation with fury or fro●…ardnesle, but jealous to wrong so great a husband as Affricanus, either in word or action; as further, not to show herself hateful where her husband had loved: after his death she gave her in marriage, and continued faithful to the end. When Sulpitia was withheld by her mother Maria, ●…est she should follow her husband Lentulus being banished into Italy, notwithstanding she could not be retained, but that she got out in an unusual attire with two of her maids, and two servants, and came unto him secretly, refusing not to banish herself, to enjoy his presence, without which, wherever, she lived in banishment.   

CHAP. XXV. Of good Widows.  
MAcrobius saith, that the word Vidua a Widow, comes of Divisa: or as one would more properly say, a viro divisa, divided, or divided from a man. Amongst the ancient women of elder times that were contented with single marriages, it was their glory to be honoured with the crown of chastity, but the experience of many marriages hath much increased the suspicion of intemperance and inconstancy. The daughter of Marcus Cato, when she had bewailed the death of her husband a month together, the longest date of our times: she was asked of some of her friends which day should have her last tear, she answered, the day of her death.  
Truly intending what the Trag.  
Q. but feignedly spoke,  
In second husband let me be accursed;  
None weds the second but who kills the first:  
A second time I kill my husband dead,  
When second husband kisses me in bed.  
And when some of her kinsfolks persuaded her to marry a●… other husband, in regard she was young and beautiful; she utterly denied, saying, If I should meet with a good husband as I had before, I shall ever fear to lose him: If I shall meet with a bad one, what need I such a sorrow after such a grief. In like manner, Portia was persuaded, after the death of her husband, to marry again, she answered, A happy and chaste Matron never marries but once. In like manner, Valeria having lost her husband, would marry no other; and being asked her reason, answered, that her husband lived always to her. In like manner, of Arthemesia, the wife of Mausoll, King of Carnith, that amongst many of her commendations 
The Tomb of Mauso●…  this is a principal, That after the death of her husband, she still remembered him as if alive, and built for his honour and memory a Sepulchre of wondrous beauty and cost, the like whereof was not to be found: of which woman my Author thus comparatively concludeth:  
Such wives, their living husbands did not wrong,  
That after death remembered them so long.  
What our short mourning Widdowi used to do,  
That so soon marry, and forget them too,  
I can but guess; but sure it may be told,  
That love was ne'er much hot, that's so soon cold.   

CHAP. XXVI. Of Virgins.  
HIeron. contr. jovin. in his book so called, there mentioneth what honour and respect the ancient Romans ever attributed to their Virgins. In that their Consuls and Emperors, such that triumphed in state after their victories, yielded as every degre●… and dignity, reverence to them.  
Nyeanor having achieved th●… victory of Thebes, was so overcome with the love of a captive Virgin, whose nuptial voluntary embraces he so desired, which of few would have been refused, though in her found no admission; which forced him to complain, that he found more captivity in the eyes of such a Virgin, then in the strength of a kingdom, when he, her lover and a King, wept and lamented over she slaughtered body.  
Turcya, a Vestal Virgin, defamed with the loss of her Virginity, in manifestation of her innocency, took a Riddle, beseeching the goddess, that if she touched her sacrifices with a chaste hand, to make it possible that she might fetch water out of Tiber with that sieve, and carry it to her house, which was effected accordingly, and she cleared of her suspicion.  
Claudia, a Vestal Virgin, had in suspicion likewise of dishonour, 
Aug. de ci●… dei, lib. 10.  having fastened an Image in the house of Mars, near unto Tiber, to prove her chastity, with her girdle she drew a ship that many million of men could not remove from the place. Likewise Augustine in his 39 book, speaking of an ancient custom the Romans had to this purpose, which was to bury alive the corrupted Priests of their Vestal goddess.   
The end of the second Book.   

THE THIRD BOOK; OR, THIRD COURSE served up to the Table at the Philosopher's Banquet.  

PREFACE.  
HAving spoken of the manners and conditions of those that we may accompany at our Tables: Now thirdly, it remains that we briefly propose certain Table questions, with their resolutions, for the exercise and search of our wits, which many times employing our minds hereto, keeps in those things which otherwise the heat of our bloods, and aptness of our natures, so fraught, are apt to lavish against ourselves.  
For when men well have fed, and blood is warm,  
Then are they most improvident of harm.  
And therefore are such passions to be bridled with a premeditated instruction, lest they afterwards redound to our detriment and loss. To that end I have here thought it necessary to set down certain easy questions and answers, pertinent to such time and place, supposing nothing can be more pleasant or profitable, either to ourselves or others, than the delight and recreation that may arise from thence.  

Question 1. Whether Air be more necessary t●… life then meat?  
FIrst it is demanded, whether Air be more necessary to life then meat? to the which is answered meat, because that is supposed most necessary to the body that restores her defect, or makes a member, or part of a member. Now meat is of this nature, according to Avicen, and therefore most necessary. Yet Constantine 
Contra▪  is of the contrary opinion, that faith, Air is more necessary thereto than meat; For life consisting in natural heat, because naturali heat is the fountain of life, therefore that which tempers natural heat, is the most necessary▪ now air drawn in by the breath is of this kind. And therefore those that come newly from prison, or from any other place deprived of this benefit, first desire a fresh air, and afterwards meat and drink. To conclude, life consists 
Conclusion.  strongly in both, in the one by restauration of members lost, and consideration of members had; and thus far the first very powerfully intends. But the nutriment of natural heat, that is the origlnall of life, immediately is caused from the quality of the ay●…e, and therefore the air, because it immediately respecteth life, we conclude is the more necessary, and predominant to the conservation of life.   

Quest. 2. Whetber be more necessary to life, Meat or Drink?  
SEcondly, it is demanded whether to life be more necessary, 
Pro.  meat or drink? To which it is answered, that meat; (although drink be the more desired) because that is most necessary that restores the members, than that which but conveys the meat, and disperseth it in the body; but meat is ordained to restore the members, drink but for the dilation of that meat through the members, Ergo, etc. But that drink is both more, and more earnestly desired then meat, the reason is, because drink cools the burning of the natural heat, and therefore is more necessary to life then meat, as the air. Drink hath these two properties; 
Cont.  the one, that it disperseth the meat to the members, and therein meat is more necessary than drink. But secondly, drink mitigates and tempers the natural 
Cont.  heat, and so conserveses it, which otherwise would dry the body, and cause death, and therefore is more necessary to the body than meat: by which conclusion, any creature lives longer without meat then without drink.   

Quest. 3, Whether evil meat, or evil air hurt the body more?  
THirdly, it is demanded, whether evil air, or evil meat hurt the body more? It is answered simply, that evil air; first, 
Pro.  because it more hurts the heart the fountain of life and heat. Secondly, because it changeth more often, and cannot be shunned. Thirdly, because it more suddenly affecteth: and these three manner of ways, evil air hurteth more than evil meat: yet notwithstanding 
Cont.  some hold the contrary, that evil meats are more nocent, because they remain longer in the body, and cleave faster to the members, and therefore hurt most, having so much time and means thereunto.   

Quest. 4. Whether fleepe or meat be more necessary to the Body.  
FOurthly, It is demanded whether sleep or meat be more necessary to the body? to the which is answered, That the body is more decayed by the lost o●… meat than sleep. The reason is, that sleep restoreth not the decay of nature, neither removeth the action of natural heat from the moist substance, the wasting whereof causeth death as meat doth, and therefore is the more necessary, as likewise, because there are in man three virtues, life, nature, and soul, and the soul's not suppli●…d as the other two, and ther●…fore that nutriment that answers the virtues vital and natural, is more general than that which only answers their virtue ani●…all.   

Quest. 5. Whether out of all meats be engendered good Blood?  
FIfthly, it is demanded, whether out of ill meat may be engendered good blood? which is answered according to Haly, that there may: the reason wher●…of is thus given, Because good Meat may be ill digested, and so an ill Blood proc●…ed thereupon; as contrarily, ill meat may be well Digested, and so from thence a good Blood be engendered: For we must observe, that in every meat there is a double nature: which upon the strength of the appetite furthered by digestion, is either convertible to good or bad blood.   

Quest. 6. Whether we may walk, or sleep presently after meat?  
NExt is demanded, whether after meat we may presently walk? To the which is answered, that there is a double kind of motion: the one where of may be termed labour, which is not here prescribed for wholesome or laudable. The other kind of motion, an easy passing and stirring of the body: and hereby the meats are depressed to the bottom of the stomach, and a more easy, laudable, and absolute digestion caused thereupon; and this manner of walking is commended. Next is demanded, whether after meat, immediate sleep may be tolerated? To which is answered, that the Stomach being full, desireth a more open action and vent; which sleep ensuing hereupon sealeth up, thereby causing an inordinate heat in the sto●…acke, whereby the meats become crusted and baked, as bread in an Oven, overheat without vent, wher●…upon ●…nsue Rheums, and other diseases in the head: and therefore sleep is to be prolonged after meat, for our better Digestion and health.   

Quest. 7, 8, 9  
7. Why in omitting our hour accustomed, we lose our Appetite?  
8. Whether after meat the Body be more hot, or before?  
9 Whether Fasting more hurt the Choleric or Phlegmatic?  
7. FIrst, it is demanded, how the Appetite becomes lost, in omitting the usual hour of our custom? To which it is answered, the stomach being empty of former matter to work upon, attracts the ill humours from every part of the body, and of them doth it feed, and is fantastically satisfied, and desireth no more: wherefore we are taught in this case to drink a draught of warm water, and so renew our Appetite again by vomit.  
8. Next is demanded, whether before or after meat the body be more hot? To which is answered, that it is very apparent, the Body to be more hot after meats than before, both in quantity and quality, acçording to Galen, in his Book De summa Medicina: where he affirmeth it trebly increased, as may be experienced by the application of a moist skin to the stomocke, both before and after Meat; as by Physic, or otherwise. Though some are of opinion, that a coldness after meat betokeneth better health.  
9 Next is demanded, whether fasting more hurteth the Choleric or Phlegmatic m●…n? To which is answered, the choleric; because the heat is more strong in the choleric stomach, than in the phlegmatic, and therefore wastes and desires more: Besides, phlegm may be converted into blood, but choler not: and so the phlegmatic man hath within him matter for blood, by which his appetite may be the better sustained, but the choleric not: and therefore in him is the hardlier endured.   

Quest. 10, 11, 12.  
10. Whether the strong or the weakest stomach endures the longest fast?  
11. Whether those of small Diet, longer sustain hunger, than those of more ample?  
12. Why those that eat most greedily, are soon satisfied?  
10. NExt is demanded, whether the strong or the weak stomach endures the longest Fast? To the which is answered, that the strong: which although it more desire, and receive, yet that it can the longer abstain and forbear, as the weak the contrary, though little desiring, yet often needing.  
11. Next is demanded, whether those accustomed to eat much, can longer forbear food, than those of more sparing Diets? To which it is answered, that they may: because of the abundance of former Repletion, whereby their greater heat is diminished, which therewith diminisheth the appetite, and therefore can endure the longest fast, and so of the contrary.  
12. Next is demanded, why those that eat most greedily, are soon satisfied? To which is answered, that in their greediness (and often gaping) they suck in much air, which filleth tue veins and so taketh away the stomach.   

Quest. 13, 14.  
13. Why we can contain hotter meats in our mouths, than we can hold in our hands?  
14. Why if the hungry drink, their hunger is allayed: but if the thirsty eat, their thirst is not satisfied?  
13. FIrst is demanded, why we can contain hotter meats in our mouths, then in our hands? To the which is answered, that the inward heat within the body is the most perpetual and vehement: and therefore whatsoever ●…tward heat presented thereun●…o, is weakened by the greater co●…tained within: as the heat of the Fire is abated by the beams of the Sun; which is the reason that we do not instantly swallow down whatsoever hot meats we receive in our mouths, but by some breath and pausing dismiss them. So invocating as it were a Moderator thereto, but the hand unassi●…ted with any such virtue, is therefore inferior hereto.  
14. Next is demanded, why if the hungry drink, their hunger is abated, but if the thirsty eat, their thirst is not satisfied? To the which is answered, That Drink being taken, immediately runs into all the parts of the body, and so filleth the veins; but meat being more grosser, hath not that sudden aspersion, and therefore wanteth that certain effect. But it sucks up all humour and moisture that it finds in the way, and therefore the more augmenteth thirst.   

Quest. 15, 16.  
15. Wheth●…r those that fast long, endure more bu●…ger or thirst?  
16. Why we 〈◊〉 a more delight when our thi●…st is suppressed by Drink, then when our hunger is satisfied by Meat?  
15. NExt is demanded, whether the fasting do more thirst than hunger? To the which is answered so, and as natural heat continually worketh upon the humours of the body, for their nourishment is ever in agitation, as is experienced upon Children, which in their young years through their vehement heat do eat more and more often, than the more aged: and as contrarily in old men we see that they more easily endure fasting, through the defect of their Natural heat, than Children: and as likewise we see in men of middle age, their natural heat stirred up with any exercise, more strongly desire meat than otherwise they should. Therefore we conclude, this heat being always in operation and desire, and drive the proper temperer thereof, is therefore much more earnestly desired, as necessarily required, than meat; for as formerly the ordinary fast of the body, desireth her sustenance (which is meat) so this extraordinary heat thereof, the more delayed, the more exceedingly vehement, and therefore the more desireth to be tempered; which so effected, p●…rswades the body with greater patience to expect the solidity of her repast.  
16. Next is demanded, why the body is more delighted, when the Thirst is taken away by drink, then when our hunger is suppressed by meat? Whereto we answer, that Drink is of a more delate and piercing quality: at once spreading itself into the body and stomach, making in all parts a joint and sensible delight? wh●…as the meat is slowly dispersed, and therefore the 〈◊〉 thereof much diminished.   

Quest. 17. 17. Whether those that have hot stomach's are satisfied with little drink?  
NExt is demanded, whether those that much thirst through the dryness of their stomaches, are satisfied with little Drink? To which is answered, (according to Galen) that they are: the reason whereof may be thus given, That when all the Members do equally partake, the Stomach is then of least Capacity, because every member sustaineth her own want. But when the stomach itself is only dry, although it thirst exceedingly, yet is it satisfied with little Drink, because the quantity thereof is but small, contained in itself, whereas for the most part the less sensible thirst dispersed throughout the Body, though of less incitement, yet of more acceptance and receipt, though continuing therewith longer satisfied, than the mouth of the Stomach only, which is quickly dry, and quickly moistened.   

Quest. 18. 18. Whether water do more allay the thirst then wine?  
NExt is demanded, whether Water more quencheth the thirst then Wine? To the which is answered, according to Galen, Thirst is engendered two manner of ways: the one by fasting, the other, out of heat and dryness of the heart. Now that which is caused through the emptiness of the members, is most extinguished by Wine, whieh is both thereto as meat and drink: and therefore only natural to extinguish the same.  
But that Thirst arising out of the heat and dryness of the heart is of twofold: The one, having his beginning merely out of Heat, which is allayed by some thing cold, as Vinegar, etc. The other caused out of dryness, and that is quenched by things that are moist. In like manner, that christ which is caused out of heat, is of threefold: the one arising from the stomach, the other from the lungs, the third from parts more remote. That which ariseth from the lungs, is suppressed by the attraction of a cold air. That which ariseth from the stomach, and other parts near adjoining, by cold water. But that which proceeds from members more remote, is extinguished by water likewise: but having something that is subtle mixed therewithal, to make it more p●…netrate, of which natur●… is Vinegar: for water of itself is slow in action, and therefore hath need of some commixion, subtle in his own kind; and therefore let Vinegar be added thereunto.   

Quest. 19 19 Why those of moyft stomaches that desire little, yet are capable of much Drink?  
NExt is demanded, why the moist stomach, though it little desire, yet is capable of much drink? To the which is answered, that by reason of the humour and moisture it hath, it is stretched like unto the belly, und therefore is of larger capacity than otherways the dry: and therefore the Scythians, English, 
Why the Dane, ●…utchman, and 〈◊〉 d●…nkmore then the Spaniards  Dutch, Polanders, and Danes drink much byreason of the moisture of their stomaches, and the capacity thereof: whereas in Spain and other hot Countries, chose they drink often, but little, by reason of the heat of their stomaches, which through much dryness is hardened, and of little receipt.   

Quest. 20, Why Agues, and other sicknesses, s●…metimes are done away by things hurtful, and contrary, as Beef, Eels, etc.  
TO the which is answered: that Nature so violently overburdened, more earnestly laboureth to unload itself, which sometimes it doth, and prosperously, as otherwhile the raw cold.    

CHAP. I. Of things hurtful after Meat.  
1. AMongst those things that are hurtful after Meat, it is first demanded, From whence ariseth the eructation or belching of the Stomach? To the which is answered (according to Galen) that the bitterness and belching thereof, is principally caused by the shutting up of the heat in the body, and straightening of the narrow passages that should bring in the Air to cool it, whereby it is the more increased, which of itself is the original ground of all bitterness in the Stomach, and the more especially so, if beginning to Digest it, it be afterwards hindered by excluding this cold.  
2. Secondly, it is demanded, why presently after our meats received, this bitterness is not felt in the Stomach? To the which is answered, that meats newly received, some little time do remain in the stomach, in their own nature, as if they were without us: and therefore as yet cannot this bitterness be engendered by them. But when as the natural heat beginneth to digest, and is by some accident or other hindered, whereupon followeth an indigestion: from whence ariseth this bitterness, and therefore is not presently perceived.  
3. Thirdly, it is demanded why this bitterness more often happeneth to them that sleep, then to those that wake? To which is answered, That by sleep the stomach is closed up; that the meats received cannot descend into the bottom thereof, where the Digestion is made, but remain in the upper part; where swimming, they putrify and corrupt, and cause a windiness and belching therein, which otherways would be avoided.  
4. Why Wine being hot in nature, should not produce diseases of like kind, but contrary, such as are cold? To the which is answered, that Wine causeth not the disease, unless by overcharging the brain and nerves; but repletions follow indigestions, and indigestions cause cold diseases: and therefore Wine produceth no other but cold diseases.  
5. Next is demanded whether sick persons may eat much, as they were accustomed when they were well? It is answered thereto, that Custom is another Nature; and therefore he which hath accustomed to eat much in Health, must have some relation thereto in his sickness, eating oftener (according to Rasis) than he which in health was but of spare Diet.  
6. Next is demanded whether for sick persons, having lately recovered their health, bread or flesh be more convenient? To the which we answer with Rasis, that flesh: and because amongst all other meats Hogges-flesh is most nourishing, therefore that flesh is 
Hogs-flesh of all other most nourishing,  most convenient for them, being most easy of Digestion.  
7. Next is demanded whether flesh or bread be most convenient to those that are troubled with Agues? It is answered, that two things are to be respected therein: first, flesh is of an easy digestion, and therefore thought more convenient: fecondly, Bread is easy conversion, and therefore more convenient than Flesh, and because flesh by the fatness, doth more easily inflame.  
8. Next is demanded whether Flesh or Wine are to be preferred to those that have newly recovered their Healths? To the which is answered, that Flesh; and therefore the vulgar are much deceived that think Wine, because amongst all other things it is the most easy converted into blood, spiritual and natural heat, and therefore to be taken after Flesh.  
10. Next is demanded whether he that is lately recovered from his sickness, must for some certain days observe theOrder and Diet that he used in his sickness, or not? To the which is answered, that so; and that for three reasons: First, for the weakness of Nature, Secondly, for the not breach of Custom. Thirdly, for the imbecility ●…d state of his body, after his si●…knesse, and this reason alone is sufficient: because from 〈◊〉 we are not to make 〈◊〉 ●…ure, but by little and 〈◊〉 〈◊〉 th●…refore we conclude t●…e ●…ment or Government whic●…●…as used in sickness, is to be 〈◊〉 for a time in Health, and n●…t presently to be forsaken or left off.   

CHHP. II. Questions of Bread.  
FIrst, It is demanded why Bread of Wheat doth more nourish than of Barley? To the which is answered, according to Aristotle in his Problems, because of the moderate viscosity and moisture, most requisite therein, for the better conglutination and fastening thereof to the body, which the other wanting, is not therefore held so convenient.  
2. Next is demanded wherefore bread that is stale, is either more whiter than that which is new? To the which we answer, the cause of the blackness is the water therein, which in bread that is stale is dried up, and therefore the more white.  
3. Next is demanded why bread unsalted is more heavy than that which is salted? To the which it is answered, that salt drieth up the moisture therein, for which reason likewise it becometh more light and white.  
4. Next is demanded why bread of Wheat becometh not hard, being old, as other bread doth? To the which is answered, that the Wheat hath in it a certain sweet and humane moisture, which is as it were the life thereof, that suffereth it not to be harded  
5. Wherefore Bread that is made of new corn, is no so good as that which is made of the old; the reason is, that new grain hath in it too great a moisture and watrishness than is commendable, and therefore Bread made thereof is not so good as of the old.   

CHAP. III. Questions of Wine. Whether it be Physieal to be drunk once a month with wine.  
1. FIrst, it is demanded whether, according to Avieen in his Canticles, and Rasis likewise, it be physical to be drunk with Wine once a month? To the which is answered, with the Commenter upon the Canticles, that their opinion is erroneous which so affirm: for although Wine, according to Galen, is the most agreeable to man's nature, in respect of the natural heat, and nearness it hath with our bloods, being in degree thereto, as Oil to the light or fire: yet as much and superf●…s Oil puts out the fire and light, ●…o much wine our natura●… heat; and as it is more agreeable to our natures being thinn●… and clear, so notwithstanding, it is more hurtful to the animal and sensible heat, and the organs thereof; that is, to the brain and sinews: and therefore Galen concludeth, that water is better than wine, especially for those that have weak nerves.  
2. Next is demanded why children being hot in nature, are not lovers of Wine, but old men? To the which is answered, that old men are hot and dry, but children hot and moist.  
3. Next is demanded what humour is most engendered of wine, whether Phlegm or blood? To the which is answered, that because wine breeds cold diseases, as formerly we have proved, therefore doth it more engender phlegmatical humours than any other; and the renson is, because when much Wine is taken, it is not fully digested, and whatsoever remains in the body indigested, is converted into phlegm, and therefore of wine, by reason of the often exceeding therein, is more engendered than of any other thing. But wine being moderately taken, is more converted into blood than phlegm.  
4. Next is demanded why strong wine comforteth the stomach, and hurteth the brain; but weak wine effecteth the contrary? It is answered, the stomach doth digest, and digestion cometh of heat, therefore it seemeth to help the stomach in digestion, because it addeth to the heat, which the weaker doth not. But wine the stronger it is, from it do the more vapours arise into the head, and so much more hurteth the brain.  
5. Next is demanded whether wine or meat are the greatest comforters of natural heat? To the which is answered, according to Isacke, that wine: and the reason is, because it more easily and swiftly converteth into naturallheat, and doth more strengthen than meats do. But meat, being covert, is of longer durance, and greater restauration.  
6. Next is demanded whether if wine be to be given to one that is weak, new or old be the more commended? To the which we answer, against the opinion of the vulgar, that in this case the new is better than the old: and the reason is, because Wine, by how much more it is new, by so much less it inflameth, and therefore in this respect better than the old.  
7. Next is demanded why Wine purged from his lees, is of greater strength and force, but less lasting? It is answered, because relying upon no other Element, it is every way exposed to ruin; for the Lees by sustaining and nourishing, is as it were the root.  
8. Lastly, it is demanded whether Wine hurt the brain? To the which is answered, according to Isacke, that it doth: and Galen likewise affirmeth the same, though it strengtheneth the stomach (when first received) and heat the blood, yet through the vapour it hurts the brain, especially by replenishing them, but the veins in drinking it.   

CHAP. FOUR Questions of Flesh.  
1. NExt is demanded whether Flesh roasted or boiled be more moist? To the which is answered the roasted, that by the heat of the fire is hardened and roasted on the outward parts, whereby the humidity and moisture is shut up and retained within, that it cannot go forth. But in that which is boiled, the outmost parts become softened and tender by the moderate heat of the liquor, that the moisture therein hath the freer vent and issue forth, and therefore meats roasted, although they seem more dryer without, yet within they are more moist, and the boiled more dry.  
2. Next is demanded why the Moóne-light doth more putrify flesh that is killed, than the heat of the Sun? It is answered, that there can be no putrefaction unless heat and moisture conjoin together. Now the putrefaction of Cattell is nothing ell●… than a certain defluxion lying h●… in the body, converting the solidity of flesh into humour; for heat is it be temperate and mean, nourisheth humours; otherwise more violent, it extenuateth and drieth them up: therefore of such flesh, the Sun as it is more hotter, extracteth all the moisture, and so drieth them up, and corrup●…eth them. But the Moonlight, in which there is no manifest heat, but a kind of lukewarm influence increasing the humour, doth the more and more suddenly the same.   

CHAP. V. Qu●…stions of Eggs.  
1. COncerning Eggs, it is firs●… demanded whether the yolk or the white be of more heat? It is answered, that amongst all the humours of the body, the blood is the hottest, yet most temperate in heat: and therefore that which comes nearest to the nature of blood, is nearest of the quality, of which is the yolk, and therefore the more hotter.  
2. Next it is demanded, why the yolk being put into water, immediately descends to the bottom, but the white chose swims on the top? It is answered, that the white of the Egg is siymy and viscous, and cleaves unto that whereunto it is put, and therefore put into water, swims on the top; but the yolk descends with its own weight.  
3. Next is demanded why Eggs in birds are of a more harder shell than those of Fishes? To the which is answered, that Fishes expose their Eggs in watery and moist places, and therefore need but soft shells. But falls chose in more hard and dangerous places, as upon Rocks, and Hills, and such like; and therefore nature hath more warily provided for them, and for their withstanding hurt and danger, until their young ones come to perfection.  
4. Next is demanded, why Eggs in birds are of greater quantities, though fewer in number than those of Fishes? To the which is answered, that Birds are of greater heat than Fishes, which is the cause of the greatness of their Eggs; but the multitude out of the matter which is the principle of division, and therefore because Fowls have more heat than Fishes, therefore the Eggs are greater in substance but few in number; and so chose of Fishes.  
5. Next is demanded, why Eggs in Birds are of diverse colours, and those of Fishes not? It is answered, because the heat in Birds is more strong, which doth separate those things which are of adverse nature, as the yolk from the white, etc. but in Fishes the heat is more weak; and therefore cannot separate.  
6. Next is demanded why the Eggs of Fishes are round, and the Eggs of Fowls are of a longer figure? It is answered, that heat moves to his center, especially to a pyramidal figure, as appears in a flame of fire that ever ascends upward, & ends still in a point. And therefore because heat is more strong in Fowls than in Fishes, the Eggs of Fowls are longer, the Fishes more round, because their heat being weak, disperseth itself thereinto.  
7. Next is demanded why some Eggs crack in the fire, and oth●…rs not? It is answered, that those most crack in the fire which are of most windiness, from the which when the shell is broken in the fire, out comes the wind with violence and noise, and this most happens when the outward heat is strong; whereupon if the Egg of any Fowl be put into such a fire, the shell is quickly broken, and the windiness comes out with great violence and noise which yet it doth n●…t, if the heat or fire be but small. But in Eggs of Fishes, ●…here is proportionably the great windiness, and therefor●… they crack much in the fire, as we have experience by the Herring, etc.   

CHAP. VI Of Fishes.  
1. FIrst, it is demanded whether Fishes eat their own spawn or not? It is answered, that they do. First, because they are greedy and ravenous through the coldness of their stomaches: and next, because they are dull of sense, and discern not betwixt their own and others, and therefore most greedily devour their own with others.  
2. Next is demanded whether Fishes chew their meat? It is answered, not: the reason is, First, because if they should chew it, they should superfluously swallow the water, to the suffocation of themselves: Secondly, because they are gluttonous, and do ●…t greedily, they swallow it whole undivided.  
3. Thirdly, it is demanded why rain is convenient to Fishes, and hurtful to Birds? It is answered, that to Fish's rainwater is very convenient, because it washeth in the sweet of the soil, which being mingled in the waters, the Fishes much feed upon, & grow fat. But Birds are of another nature, living in the air, and supporting their bodies by the wing, which hereby their feathers being fastened together, their flight is hindered, and th●…ir use and living taken away, and therefore more hurtful for them than Fishes?   

CHAP. VII. Hereafter followeth the Resolution of certain mixed questions.  
1. FIrst, it is demanded why the Gout happeneth to them most commonly that eat many kinds of pulses. It is answered out of Galen, because they are hard and windy, and not easily digested, by reason of which indigestion 
●…egme the original of the gout.  they are turned into Phlegm from whence the gout most usually hath her original.  
2. N●…xt is demanded, why Beanes being that they are windy by decoction, lose not their windiness as Barley doth? To which is answered, that Beans are of nature more windy than Barley, and because they are of a more gross and compact substance, therefore more hardly altered, than Barley which is more thin and easy. Wherefore saith Isacke, according to Galen, by decocting of Beans we lose not their windiness, but by strong seething, we something diminish it.  
3. Next is demanded why the eating of Figs breedeth Lice? 
Why the ea●…ng of figs breed Lice.  To the which is answered, that although figs of themselves soon putrify and corrupt, yet have they a property to present all inward corrupt humours they find in the body, to the uppermost part of the skin; and out of such humours are Lice engendered, although otherwise sometimes by sweaty and unshifted linen between the skin and that alone, as the two parents without any other materials engendered; to which effect one merrily jesteth upon a lousy shifter in this Epigram, as followeth:  
By want of shift, since Lice at first are bred,  
And after by the same increased and fed:  
I cannot see why Crambo should have many,  
Since that is sure he shifts as much as any.  
Yet Avicen thus far commendeth figs, that they cause a good colour in the face, by driving the blood to the outermost part of the skin.  
4. Next is demanded, why wine being drunk after any rotten fruit tasteth bitter? To the which is answered, that from the fruit is derived a certain bitterness which remaineth upon the tongue, which being mixed with Wine maketh it of a bitter taste.  
Next is demanded whether new Honey be better than old? To the which is answered, that it is otherwise with Honey than with Wine, because the newest Honey and the oldest Wine is ever the best: and the reason is, because the nature of Wine is moist, but the nature of Honey dry: the experience whereof may be taken in medicine, where those having dry bodies are moistened with Wine, as those that are moist and phlegmatic are dried with Honey.  
5. Next is demanded why oil in the top, wine in the middle, and honey in the bottom is ever best to begin with the last first? It is answered, because that honey which is best, is weightier than the other, and so sinketh down to the bottom, and therefore in a vessel of honey, that in the bottom 
To choose Honey.  is ever the best.  
6. But in a vessel of wine the middle, because the bottom thereof is thickened with Lees, and the top is troubled with air; whereupon the husbandmen knowing it not sufficient to keep it in a close house, mine and dig deep to lay it in the ground, so to remove it from the air as much as they can, by which it is so manifestly hurt, that it is scarce conserved in a vessel half full; and therefore that in the middle removed from these inconveniences is the best.  
7. But that oil which remaineth in the top of the vessel, or in a vessel half full, is both the best, and bettered thereby, because the air entering into it, dries up the vacuous and superfluous humour wherein it lies, so making it both of better taste and quality.  
8. Next is demanded, why oil sometimes is frozen, but wine more seldom? it is answered, that in oil there is a cause of congelation being glutenous and thick, which in wine there is not being of a more liquid and strong virtue.  
9 Next is demanded, why Vinegar being that it is most cold, is never frozen, seeing that the coldest things are most apt thereunto? It is answered, because Vinegar is the most liquid amongst all other humours, and the most piercing and tart, which like the sea being always respersed with his own bitterness, doth never freeze.  
Next is demanded why pepper and mustard do gnaw the outward skin, and hurt the stomach? To the which is answered, being opposed unto the outward skin, it worketh thereupon in his full virtue and nature, which is to corrode and gnaw; but being descended into the stomach, the force thereof is abated through the quality and nature thereof, and so ceaseth in that effect.  

Of the dangerous, Clymactericall years and days of a Man's life.  
EVery seventh year throughout a man's whole life, is a 
Dangeru●… years of a man's life.  Clymactericall and dangerous year; likewise the 9 and 63. year, which old men very hardly escape.  
There are likewise in the year three dangerous mondays to begin 
Three dangerous mundays.  any business, to fall sick, or undertake any journey: viz.  
The first Monday in April, which day Cain was borne, and his brother Abel slain.  
Second Monday in August, which day Sodom and Gomorah were destroyed.  
The last Monday of December, which day Indas was borne that betrayed Christ.   

Of the Excellency, Virtue, and nature of Stones.  
THe Turcoyse-stone, if the 
Turcoyse stone.  wearer of it be not well, changeth his colour, and looketh pale and dim, but increaseth to his perfectness as he recovereth to his health, with which our Poet thus acordeth in his comparison,  
As a compassionate Turcoyse that doth tell,  
By looking pale, the wearer is not well.  
Many other precious gems there are that lose their virtue and splendour, worn upon the firger of any polluted person, and therefore lewd and unclean livers, such as defile their bodies with women, never adorn themselves with these dissenting jewels, which would blush at their shame, and bettay their suburbs, A rich investure, saith one, they are, but of small use in our days, hardly meeting with a finger that spoils them not.  
Like wise that there is both excellent beauty and virtue in these as in other of that kind, may appear in the care which Moses had to ad●…rne the vesture of the high Priest with 12. gems, which also Ezechiel, and S. john in his Apocalips have remembered, in which there were not only beauty and colour, but marvellous effect.  
In the end of August, the Moon increasing, there is found in the Swallows belly a stone of excellent virtue for the cure of the 
Swallowe●… stone.  falling sickness, and which drives up the thin and glutinous humours whereupon it is chiefly engendered.  
There is likewise found in the head of an old Toad, a stone very 
Toadstone.  precious against all inflammations and swellings, as bitings of venomous beasts, poison, and such like.  
Likewise there is sometimes found in the head of a carp, a 
Carpe-stone.  stone that stauncheth all bleeding at the nose.   

A Direction for Study and Art, delivered by a Gentleman to his Sons, for their securer election and choice, wherewithal, showing briefly his opinion what studies are most painful, yet least pr●…fitable; what, chose, of most worth to be embraced, or vanity to be rejected.  
FIrst for Divinity, the highest, 
Divinity.  best, and primary election in the world, though it be not thy profession, let it be thy study, knowing that if ignorance of the laws of a temporal King, cannot excuse; how much more in this superior degree and offence shall it be nullified; and because all other art and study in the world is vain, that is not by some relation intended to this knowledge and practice.  
Secondly for Law; if thou wouldst be soon rich, soon 
Law.  practise, so shall other men's dissentionsbe the cause of thy peace, and thou shalt be like a Chirurgeons instrument: the breath which every man spends in vain, shall not pass from thee without value; nay, as it shall be thy profit to speak, so shall it be thy gains to keep silence; and for the calling, it may be honest, so thy conscience therein be just.  
For Physic, I know not how 
Physic.  the practice should be bad, since the aim thereof is so good; for health being a jewel to every man, which when it is to be bought at the hands of the Phycian, may be valued accordingly.  
For Astrology, and the over-tedious observation and judgement of the stars, taken from 
Agrology.  the vanity of the Chaldeans, who were believed of their imperites, that by the influence of Planets, and secret relations therein, they were as God's Privy-Counsellors, solely to discern and prognosticate the events and destinies that should befall them, throughout the whole course of their lives: the folly of which men the Prophet Esay thus mocketh, Let the 
Esay 10.  Wise man, and Sages of heaven, with their observations, predictions and knowledge, stand forth, and save there. And likewise Jeremy in another place, Fear not the predictions by the heavens, because the laws of the people are vain; or their demonstrations, because they are deceitful: which words yet condemn not altogether the use of Astrology, which hath some end and profit, but condemneth those professors which make vain ostentation to the people, of certainties, by uncertainties.  
Next unto this is the vanity of Chyromancers, which by taking 
Chypoman●…y.  their direction from the lines of the hands, do exceedingly trifle and deceive, running into significant errors, by the unsignificant traces thereof, to which small credit is to be given.  
Like unto these, or if other more 
Alchumy.  vain, are Alchemists, which professing to turn their brass into silver, or their silver into gold, turn all into vapour, which turneth to nothing; this hath the fairest aim, but the rarest hit of all other; the greatest hope, but the smallest comfort in the way; insom●…ch, that I had rather miss the one, than sorrow in the other.  
nigromancy is an Art by which 
Nigrom●…cy.  the bodies, or rather the semblance of those in their graves are raised up and questioned, as we read Phytonissa to have done, by a feigned and deceitful representation of the body of Samuel, to gratify Saul the King. 
Kings 1. 2●…   
Like unto these are Hydromancy and Pyromancy, which work 
Hy●…romancy. Pyromancyugury.  by the water and the fire. Likewise Augury or divination by birds, by their singing, chirping, or such like.  
Hereafter follow some few receipts of Albertus Magnus, and our former Author.   

To pour scalding Oil, or melting Lead into the hand, and not be burned therewith.  
Anoint the palm of your hand with the juice of Mallows, or Mercury, and you may do it for a space, but not long, being two of the hottest liquors that are, into which if you put but Tin or Lead, they presently melt; which water or any other liquor beside effecteth.   

To keep Ink from freezing.  
Put three or four drops of Aqua vita into the Standish, and the Ink will not freeze, though the weather be never so hard.   

Of the strange effects wrought by some members of the Owl.  
TAke the heart of an Owl, and his right foot, and put it upon one that sleepeth, and he shall reveal unto thee whatsoever he hath done, or whatsoever he knows, that thou shalt ask him, and this hath been experienced of late time.   

Of the Want or the Mole.  
THe Want or the Mole is a creature of strange effect, as the Philosopher conceives, who being put into the nest of any Bird, can never bring forth her young; as also the water wherein she is decocted, being rubbed upon any thing, AA. that was black immediately changeth it into white.   

Of the strange effects of some parts of the Blackbird.  
IF the quills of her right wing be taken and hung up in a house by a red thread, no creature can sleep in that honse until they are taken down; and if the head thereof be put upon any one that sleepeth, they shall reveal unto thee all their secrets with a loud voice, as hath been experienced.   

Away to make Doves increase and multiply.  
AUicen saith, that Aristotle was of opinion, that if the milk of a woman twice married over, put into a vessel of glass, and either buried or hung up in the door where the Pigeons fly●… out and in, they would keep together, and increase to infinite numbers.   

To untie a knot without touching.  
Go into a Wood, and find where a Pie hath builded her nest, and hath young ones, and tie some string round about the hole where she goeth in; the which when she shall perceive, she immediately flies for a certain herb which she puts to the knot, which presently breaketh it; then falleth the herb down, which thou mayst take up and reserve to such a purpose.   

Hereafter followeth a Divine and Philosophical conference between some Fathers of the Church, and some Philosophers of Nature, proposing and propounding Pious, Learned, sharp and pleasant Aenigmaes, abstracted out of many and sundry Authors, as well sacred as profane; which marvellously make to comprise wisdom, and nourishing of liberal wits, to the informing of the Judgement, and to the delight of all lovers of knowledge.  
Propositions follow.   

Q. IN what part of a man's body is his heart?  
A. That Anatomists will tell us, and also the Scriptures will direct us, that both the heart of the wise man, and of the fool, is in the centre or middle of the burst: but the Scripture yet further saith, that the heart of a wise man is in his right hand, but the heart of a fool in his left.   

Q. How doth the old Testament and new begin?  
A. Both from Adam; the one from the first Adam; the second from the second Adam, describing his generation: I only admire the power of that God, which beside, above, against nature, effects whatsoever he pleaseth.   

Q. From whence is the name Cardinal derived?  
A. Of Cardus for a hinge; for even as a door turns upon his hinges, so doth the Church of Rome upon these hinges the Cardinals, and by their counsel and direction is governed: Of which one writes in imitation of Virgil,  
Qui Bavium non odit, amet tua Carmina mevi?  
Qui satanam non odit, amet tua dogmata Papa,  
Who in mercy hath no hope,  
Let him love thy Dogmaes, Pope.  
Q. The Devil of old was said to have two daughters, Cove●…ousnesse, and Luxury; and he married the one to the jews, and the other to the Heathen; and now of their offsprings all Nations and sorts of people are affianced.   

Q. Why in times past did the ancient build their Sepulchers by the highway-side?  
A. To admonish all men of death.  
Diogenes hearing of the death of a great rich miserable man, saith, he hath not lived his own life, but hath left it unto others.  
Uir, Conjux, Genetrix, natus, fraterque, sororque,  
Hic duo sint, quamv is nomina pluracarent;  
Error enim sceleri, causam dedit, ●…iscia nupsit,  
Illi quem peperit, filid mista patri.  
Husband, wife, mother, son, and sister both,  
And brother, this pair make, by plighting troth, at unawares.  
It is said a certain woman which error married her son.   

Q. Why in old time was there so few, or almost no Monuments erected for the dead, and now so many?  
A. Men desired to live by their virtue and good works, and they speak the good man's praise; for God hath so pronounced, The memorial of the Justice shall be blessed, but the memory of the wicked shall rot: and likewise those that have done well, are without doubt with God, and seek not glory on earth, having blessedness at the head of the fountain. Many fair Monuments now enclose not only rotten bones, but unworthy bones and ashes. Many a fair Tomb stands like a bad cause made good by the guilded varnish of words and fri●…nds.   

Q. Of the prodigius wife of Lot her Sepulchre and change, what sayest thou?  
A The Statuary, or Pillar of Salt into which Lots wife was turned, was, according as Alcinus the Poet saith, such an one that you scarce know it from glass, or stone, or mettle, but by the saltish taste. At this time and accident what did Lot her husband, as one questioneth; which is thus answered by the Poet:  
Hoc valdè hic miram, quod Lot non flectitur ipsam,  
Nec sociam sequitur, primo constantior Adam;  
Quamquamid credomag is factum quia visa refer,  
I am nequit elinguis, qua si comperta referret:  
Forsan et in similes, ausis temeraria traxit,  
Credulo & imposuit, virgo primana marito.  
Englished:  
Many hereat admire, he did no●… slack  
His forward pace, nor ever looked back:  
He was more stayed than Adam, that did eat  
Because his wife commended him the meat:  
So he escaped the judgement, and knew none,  
Because he held his way, and journeyed on.   

Q. What body was that that had a portable Sepulchre?  
A. jonas in the Whale's belly.   

Q. What was Absalon's Sepulchre?  
A. This degenerate son of a good father was hung up in the air, and covered over with stones for the memorial of so unnatural a patricide.   

Q. How would Socrates, dying, be buried?  
A. Quoth he, bury me after the easiest and cheapest way. And concerning sumptuous tombs and monuments, erected commonly in our days, one asketh the question why we so exceed therein, seeing those men that talked with God, would be buried but in caves; and they wanted not wealth, for they were rich men, as Abraham, Isacke, and the like.   

Q. What thing was that which was brought forth in the world, lived in the world, sinned not in the world, spoke in the world, died in the world, and yet shall never be partaker of the world to come?  
A. Balaams' Ass.   

Q. When is it that the dead bury the dead?  
A. Then when those impious dead in sin, bury the dead in body.   

Q. Why is it not read in holy Scripture, nor am●…ng the Fathers, nor any Ecclesiastical writers, that the devil ever swore?  
A. That impure spirit wants a soul, and so hath nothing to swear by, so cannot tie himself to any promises, being the father of lies, and a manslayer from the beginning. Christ hath sworn many times which is King of kings, and of truth the Truth, and a most faithful keeper of his promise, of which no word shall fall to the ground; therefore happy we whose good he hath sworn; and wretched we if we believe not this truth itself, having bound it with an oath: The devil promiseth many things, but performs none; and Christ promiseth nothing but it is as good as done; therefore I will r●…ly on the on the one, and not credit the other with the smallest belief.   

Q. Doth the Devil know our thoughts or no?  
A. Not, but by conjecture; for God only is the searcher of the heart: the Devil reads it by observation, and can pierce no deeper. He is the subtle Serpent, and therefore we are fore warned to stop evil motions in the beginning: for as a Serpent if he one●… get in his head will easily wind in his whole body; so we are counselled, principi●…s ebsta, keep out the head.   

Q. What is the reason that of later times, Devils, and visions, and apparitions, and such like, have not been so frequent as in former times?  
A. Since the light of the Gospel came into the world, these Diabolical delusions, and works of darkness have withdrawn themselves, which in times of Popery and Ignorance were more frequent as the Oracles at the coming of Christ were.   

Q. jobs substance was much in Camels, a great and knot backed beast, and yet it is said, this Camel with as much ease shall go through the eye of an needle, as a rich man to enter into heaven: now what is the nature of this Camel?  
A. Stories mention, that they are of a gentle and towardly disposition, and knowing their own height, will stoop down to receive a burden, and then they will erect themselves and pass along; if they find themselves over-burdened, they will either lie down or cast it off; and therefore noting too much, so hardly rich men shall be saved that do not, over-laden with temporal riches and security, cast them off to lighten them in their journey to heaven: The Camel is a beast very strong, and very fierce in his venery; it drinks but once in four days, then mudding the water. Of this Beast thus the Poet:  
En citius tenuis, per acus transire foramen,  
Deform is poterant inania membr●… Cameli.  
To thread the postern of a Needle's eye,  
Is such an Art no wisdom can descry;  
And yet the Scripture saith, with as much ease  
A rich man may be saved, as one do these.  
But this is meant of unpenitent rich men, that heap Pelion on Ossa, and so overburdened think to creep through the narrow gate as straight to such as the Needle eye to the Camel.   

Q. Are the Stars, ●…r the Sun living creatures, as some have thought?  
A. They are not, though Origen seems to intimate so much, because the Stars are commanded to keep their course; and in judg. the Stars in their cours●…s fought against Cysera; and in jeremy the Sun is termed the Queen of heaven: And in the Psalms, It cometh forth as a Bridegroom out of his chamber, and rejoiceth as a Giant to run his course: And in Job, the Stars are thought to be capable of virtue and vice, because there it is said, The stars were not pure in his fight; yet all these approve not against our first negative.   

Q Which is the swiftest star of all other?  
A. Phosphorus, or the morning star, or Evening star, being both one; for that riseth first in the morning, and setteth last in the Evening: this great Planet, of some called Venus, sometimes goes before the Sun, and sometimes follows the Sun; she is called the wife of the Sun, because she is up after his setting, and rising; last up, like a good wife, looking that all things be in safety after her husband is in bed, and first of all rising in the morning   

Q. Why do we not see the stars in the day time, in regard they always shine?  
A. Because they are darken●…d by the greater light of the Sun.   

Q. What statre was that that led the wise men unto Christ?  
A. It was no ordinary Star, nor one that was made at the Creation of the other; but extraordinary for this especial occasion; and it differed from other stars in brightness, motion, and situation of place; for it was placed in the Firmament of heaven, the other in a higher Orb, this in an inferior region of the Air: And when the Wisemen came to Bethlem, it went and stood over the house, that these Magis might know it, being instructed of God in their own Ant, for they were Astronomers.   

Q. What Art is that that every man is most apt to credit, there being no greater danger in any lie?  
A. Physic and Physicians, that make use of all the most vildest things that be, as Scorpions, Toads, Serpents, and the like, and these will tell thee there is nothing so abject, so small, or base, or hurtful, that this Art will not turn to some good use; for God never made the most beautiful thing in the world, simply for view, and love; nor the most deformed, for hate; but all for use, though all things are not known, nor all virtues of all that are known; that was for Salomon's wisdom to have undertaken to decipher.   

Q. What was the wise man's answer to an ignorant Physician that told his friend he was grown old?  
A. Because I use not many Physicians; which implies, nor much Physic.  
Saith another old man,  
These hoary plumes, like moss upon an Oak,  
By seeing much, yet suffering more, I took.  
Long have I seen the world's uncertain change;  
joy moves not me, Affliction is not strange.  
One having spent much money upon the Physicians, and being never the better, was persuaded by a godly friend, that if he had given that money to the poor, the true Physician, Christ, would have cured him.  
On a time it was disputed at Pope Alexander's Table, whether it were better for the Commonwealth to have many Physicians, or none at all: some affirmed they were not to be tolerated in Country, for Rome was 60. years without, and never better health than at that time; (saith the Pope) and if Physicians had not been, the world would scarce have contained her people by this time. A worthy saying of the Pope; if they send bodies to the grave, he & his souls to Purgatory, nay hell.   

Q. To whom is life very long, or very short?  
A. Life to them that do nothing, very long; but to them that are ever doing, very short: Ars longa, vita brevis.   

Q. Who is the best treasurer of his own goods, according to the divine Poet?  
A. He that lays up treasure in heaven.  
Aedifica in patria, Bore●…s ubi nullus & imber,  
Conde ubi nec furto, deripiu●…tur opes;  
Hospititum est tellus, coelum patria nostrum,  
Et Regnum, et certe, quisque parantur opes.  
Lay up thy Treasure, to secure thy fear,  
In Heaven, where all is sure is trusted there.   

Q. Who was he that bult the first City?  
A. Cain; and that out of his fear to preserve himself from his enemies, the name thereof was Hanoh; and beside this, there is no other City named before the flood, Gen. 4. 7.   

Q. Which is held to be the greatest City at this day in the world?  
A. Quinsay, as Histories report; of which, wondrous things are delivered; it contains in it 1200. Towers and Turrets, and so many sumptuous Stone-bridges; numberless numbers of men, Citizens and strangers: as who doth not likewise admire at Ninivey, which was three days journey from gate to gate.   

Q. What is the greatest preserver of friendship?  
A. Nothing is more amiable, nor more conjunctive, than the likeness of good affection and manners, according to the Poet:  Haec res & jung it, junctos, et seruat amicos.  

Q. Who is that at once loves and hates, flies and ●…lowes, threats and intr●…ats, is d●…ry ●…nd plea●…d, would and 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 at once sad and 〈◊〉 〈◊〉 〈◊〉 thing.  
A. This 〈◊〉 ●…an hardly be resolv●…d, unless another Delius show it; yet thus i explibate it in a word:  
It is meant of Love and Lovers, for it is a kind of frenzy, and they are for the time possessed with a short madness; for Amare & supere vix dijs conceditur.  
It is a question of Solomon, Pro. 6. whether a man can hide fire in his bosom, and not be burnt? now there is a second question, whether Love or Fire burn hotter; now the fire must have fuel near, but the fire of Love burns at a greater distance.   

Q. What are held the most n●…cessary things of a man's life?  
A. We desire many things yet we brought nothing into the world, nor we shall carry nothing out; at death each man lays by his load; for the world had bi●… beggared long ago, if rich men could have carried their substance with them. In the mean●… time, if we have but water, fire, Iron, Salt, Bread, Milk, Honey, Wine, and Oil, House to cover my head, Garments to cover my nakedness, Current mundus, forwe have all and enough.   

Q. What is the Physicians best rule for health?  
A. Temperance, avoiding satiety and fulnesle.  
A certain wise King, Cyrus by name, (as stories mention) never sat down without a stomach, nor never rose without an emptiness: So Galen, Asclepiades, Bartholus, all these, and many other, that took their diet by weight, whereas some other gluttons furnished their Tables by Alphabet; those were such as the French Proverb saith, Dig their graves with their teeth.   

Q. How many diseases (as Death's Harbingers) belong to the body of man, as is supposed?  
A. There a●… so many they are hardly to be numbered: some Physicians think there are two thousand; and certainly there is no member in a man's body, that is not diversely a●…icted; and now of late years, diverse new diseases are sprung up that are without names; Diseases increase, and Plants and Herbs decay and lose their operations, which bring death so near us, he continually looks in at our windows; and the longer our life is, the more numerous are our sins, even whole Miriades: and at last comes death, and with a little pin boreas through our wall of health, so farewell man.  
Constantius, our noble Countryman, and Emperor, more fuller of heroical virtue than fear of death, being sick, and demanding lus Physician's counsel, was resolved, that a hath of Infant's blood would cure him, answered, I had rather be continually sick, or presently dye, then with Herod's cruelty preserve one life with so many deaths, or a cure worse than the disease.  
A fellow having his leg to be cut off, in the thought of his misery cried out and said to that skill, that death loves not Chirurgery.  Vah non est tanto digna dolery salus. 
The Pope is called Summus; that is, the highest; because he is suprajus, contrajus, & extrajus: because he is above Law, against Law, and without Law.  
A Cardinal for his exceeding great pride being rebuked by a King of France, who told one that the Apostles in their times were more humble and plain, answered nothing thereto, but told the King, Kings in ancient times were Heardsm●…n and Shepherds.  
A great man demanded of the Pope, for the pomp of his Church why he did not create more new Cardinals; that (quoth he) willingly I would do, if I could create a new world, for this is too little for those that are already:  
Tres su●…t convive, Germanus, Flander, & Anglus,  
Dic quis edat melius, quis meliusve bibat:  
Non comedes German, bibis tu non bibes Anglus,  
Sed Comedis Comedis Flandre bibisque bene.  
Three feasts there are, you hardly can match such,  
Betwixt the English, Germane, and the Dutch:  
Now of these three, which are they of the rest,  
That eat and drink, or drink and eat the best?  
Thou German for thy drink claim thou thy share,  
Thou English, for thy trencher take thou care;  
Then Dutchman out of both take thou thy fare.   

Q. Whether do Cups of silver, or Cups of glass sooner quench the thirst?  
A. Cups of Glass: for Cups of silver do a little allay it for the time, but that thirst is incurable; for crescit amor nummi, quantum ipsa pecunia crescit.   

Q. What was Socrates excuse for his frugal fare to his wife?  
A. If they be our friends, here is enough; if they be not, here is to much.  
A certain drunken man called Sobriety the beasts virtue, and would be opposite so much, that he made himself a beast.   

Q. What makes the Terrestrial Globe?  
A. The earth and the water makes this one globe, according to the Poet:  
Terra atque unda, Globum faciunt quis crederet unum,  
Scilicet haec semper manat, at ill●… manet.  
The earth and water, though they rest and move,  
Are married in one globe by powerful jove.   

Q. What is the world for her instability compared unto?  
A. To the wheel which ever turns round of which one writes,  
Vtrota voluitur indique pingitur ut rota mundus;  
Quip volubilis, et variabilis as ruibundus.  
Another of the world.  
In mundo nihil constat, in orbe●… vertitur orbis,  
Quid mirum? recti qued sit in orbe nihil.  
Even as a wheel is turned on his pin,  
The world so in the world, and all therein.   

Q. How much distance do Astronemers reck●…n from the centre of the earth, to the sphere of the moon, and to the fixed stars?  
A. To the Moon 16340. to the sphere of the fixed Stars, 17269660. But this question is more deep than can be truly resolved by me or any other. Syraeides denies the height of heaven can be measured by any: so saith another wise man, the height of heaven, the depth of the earth, and the heart of Kings are undemenfitive.  
It is God that measures the heavens with his span, weighs the mountains and hills in a balance, and gathers the waters into his fist, Esay 40. 12. 22. 'tis he only that knows these obscurities, the heights above, and the bottoms below; where fathom line could never sound the depth. Hesiodus triflingly saith, if a line were let down from heaven, in tun days it would not come to the earth: but these, as inscrutable, we leave, though it argues our ignorance in our own dwelling.   

Q. Whether was Peter ever at Rome?  
A. This question hath bred much controve●…sie: but we deny that Peter was ever there, but Simon hath, and many other Simoniacs.   

Q. What may covetous Patrons be likened unto?  
A. To the Devil's Factors, that buy and sell livings as men buy and sell horses in a Fair, a fair Chapmandise; and these care not so a man have Entia, whether he have Scientia or no, or Conscientia or no; because they make account that silver is better than Latin.   

Q. What doth David understand by a dead dog, and a flea?  
A. In these words he doth upbraid Saul of cruelty, that he himself being a Prince, should so fiercely seek revenge of one so lowly in his own eyes, as to compare himself to a dead dog, which other dogs will not bite, and to a Flea which we trample under foot.  
Every man is tender of himself, and therefore we write our evil deeds, and other menswrongs we do, in the dust; but our good works, and our wrongs, in marble: according to the Poet:  Pulvere quiledit, scribit, sed marmore laesus.  

Q. What weapons are those that are both the Instruments of war and peace?  
A. The Sword and the Mattock as it is in the holy Writ, Swords are turned into Mattocks, etc.   

Q. Is it just to hate the person for his vices sake, or to love the vices for the persons sake?  
A. It is a fault in either; for thou shalt not hate thy brother in thy heart: we must love the person, and hate the vice.  
Diogenes seeing a fellow begging for his living, said, well done friend, thou labourest that thou mayst not labour.   

Q. What are those two great inventions in the world, invented and found out about 150. years ago, and both by a Friar named Sivart?  
A. Printing and Guns: of which one writes,  
Printing and Guns are both but late inventions  
Quickness of work is either their intentions:  
Since whether they have wrought more harm or good;  
They have brought such doctrines, let so many blood: Is yet unjudged.  
Honest a siquid feceris cum maximis laboribus,  
Cedentibus laboribus, Dulcis manebit gloria:  
Sui turpe quid comiseris cum gaudij amplissimis,  
Abibit omni gaudium turpi manente infamia.  
He that with labour virtue doth attain,  
The labour's past, but the virtue doth remain:  
But if with infamy thou pleasure buy,  
The pleasure passeth, though the shame ne'er dye.  
Few words, but full of sense, which ought to be written upon every one's door, carved upon th●…ir posts, printed upon their hearts, and expressed in their lives.  
What difference between the rich man and the fool, both die alike: and between the Ashes of Vashty the most beautiful Queen that ever was, and the blackest Egyptian bondwoman? No distinction can be made, as not for beauty, so not for wisdom: but put them both naked into an unknown Country, and then the difference shall be easily discerned: For a wise man is more precious than riches, and nothing is worthy his comparison: length of days is in his right hand, and in his left glory and riches.  
Pontanus relates of a Traveller that said he had been at Bonovia, but said he had not met with one living wise man, but many dead ones, and those tied in chains, meaning Books.   

Q. Whether is Wisdom or Riches more precious?  
A. Wisdom; and that have diverse wise men chosen before Riches: as Salom●…n chose Wisdom, and not Riches: Moses forsook Pharaohs Court, Diogenes the Court of Alexander to ●…onverse with Philosophers: and what doth it profit a fool to have wealth, when it cannot buy Wisdom,   

Q. What is the mind and study of the slothful man?  
A. Saint Bede will answer, the slothful will and will not: he would reign with God, but not labour with God: they like the reward when it is promised, but not the work when it is to be done: but they must know, Qui non laborabit in hoc seculo, non manducabit in futuro: and it is labour that nourisheth the most generous minds.   

Q. What is the most troublesome idleness?  
A. Divers jesting at supper, amongst other questions, this was propounded: one was of one opinion, and another of another, but Publius said, the gout in the feet.  
This tale was moralised upon by certain labouring, but ignorant people, that thought the Magistrate and the Minister lived in too much ease, and too much honour, and with too little pains, when their labour, as they thought, was too great, their profit and esteem too little: To this a comparison was made on a time, when silly sheep could speak; and then at such a time it was the sheep said to her master, I marvel much, that we receiving nothing of thee, but are forced to seek our livings out of the earth, from whom yet thou takest wool and Cheese, and Lambs, yet thy dog that brings thee none of these profits, he is fed with bread from thine own hand. But than it is said, that the dog thus replied, And worthily I receive my allowance, for I am he that keep and preserve you, lest thiefs steal you, or wolves devour you, whose custody if I neglect, you cannot eat one morsel securely: The sheep hearing this, was content with every lot, and ever since, being so conui●…ted, have held their peace. Extant to this there is another story, how on a time the members complained against the belly, how it was idle, and did nothing, but devoured their labours; and how every member took pains, and they were all weary, and would continue their exercise no longer for this idle member: this done, the belly debarred from her wont allowance, imparted no strength to the hand, the leg grew feeble and could not walk, and the whole body could not support itself for feebl●…nesse: which seen and perceived, a Parliament was called, and every officer put to his former task, and all became as before.   

Q. Of sleep what do the Philosophers aver?  
A. That it is the Porch between life and death: that death is a long sleep, and sleep a short death; that it is nature's scythe that cuts away half our life.   

Of Dreams.  
One dreamt that he should not believe dreams, because they are for the most part false: if he did believe them, than it follows that he should not believe them: if he did not believe them, than it follows that he should have believed them, because they were dreams and false, their contrary being true.   

Q. Is that compact lawful or possible amongst the living, that the first dead should come back to his fellow and bring news of the state of the other world?  
A. It is neither lawful not possible, though such fables be ordinary in Popery; and so Baronius stories it, that Marcellus Ficynus, returned back according to his compact, to reveal what he had seen: but we are taught otherwise in holy Writ, where the rich man would have sent Lazarus to have forewarned his brethren, but could not.   

Q. What is thought of Pylats' wives dream, that had truth with it?  
A. Many have several opinions thereof: some think it was the devil's suggestion to hinder man's redemption: other, that she was a godly matron, and saw his Innocency, which God would have at all times to appear: and if it had been of Satan, it migh●… more have advantaged his purpose to have dealt with the hig●… Priests, and the rest of his enemies: but the reason of this w●… the providence of God so to manifest his innocency.   

Q. What four small creatures are those on the earth, which f●… their wisdom are preferred before men?  
A. 1. Formica a ferendis micis: The Ant so called of carrvin●… of crumbs, which for their wisdom are termed a people, an●… that they provide their meat in summer, and fearing tempests, labour by Moonshine.  
2. The Coneys, a people likewise not strong, but they make their houses in the Rock.  
3. The Locusts have no King, yet they go forth in swarms.  
4. The Spider that weaveth the web that is in palaces of kings, t'has no mortal man can imitate, and all this but a net for flies; yet mark with what curiosity she disposeth her threads.  
Pallas me docuit, texendinosse laborem,  
Nulla mihi manus est, pedibus tamen omnia fiunt.  
Of this one writes, where God is present, the weakest Spiders weo is a Castle: where absent, the strongest Castle is but a Spider's web: As these presage death, and so labour to prevent it, so the Squirrel presaging storms, turns the little window in her draw, ever fromwards it,   

Q. What creature of all other is the most profitable to man, in whom is nothing but good?  
A. The sheep, our founder, content with her own coat and colour, though by us her allusion varied many ways, and changed into many colours: of which one writes,  
Quid meruistioves, placidum pecus, inque tuendo  
Natum homines? pleno quae fertis in ubere nectar,  
Mollia quae nobis vestras velamina lanas  
Prabetis, vitaque magis quam morte juvatis.  
Englished.  
This gentle Creature, of all good things full,  
That feeds us with her flesh, clothes us with wool,  
lives with us as friend, why should the knife  
After so many take, take her life?   

Q. What Creature s of all other love their young most?  
A. The Ass and the Ape: the Asle will pass through a thousand obstacles to come to her young, yea, even through fire: the Ape killeth his young with too much dandling: to these may be likewise added the Turtle and the Stork.   

Q. In what things are many men Imitators of Apes?  
A. In following the follies and vices of other men, rather than their virtues: like sheep, one going before, all the rest following after, though into danger.   

Q. What is the most inhuman thing, and reckoned as prime am ngst other vices?  
A. Ingratitude; which the very beasts scorn to repay, as you may read more at large in Aulus Gellius, of the old Lion that had the thorn in his foot, when Antroclus coming, by signs that he made to him perceived it, and ventured to pull it out; which done, the Lion not only did him no hurt himself, but protected him from all others, and ever after acknowledged his kindnesle.   

Q. Whether are their greater creatures on the earth, or in the Sea: Solo aut Salo?  
A. There is nothing, as some Writers affirm, that is on the Land, but the same is in the S●…a; but bigger creatures are in the Sea, than on the Land: the Behemoth is a beast like many beasts, which for his hugeness is said to drink up jordan, upon whom scale is so fastened to scale, she can hardly be pierced: this beast is thought to be either the Whale or the Crocodile, more largely spoken of in job: The Elephant, a creature of the land, of incomparable bigness & strength, amongst other not to be paralleled, so likewise diverse other: but here I mean not pursue this story, else might I draw out my discourse somewhat longer, in parallelling the Creatures of the Sea and the Land, as Plutarch doth his Greeks and Romans, but those you may read more at large in Aristotle, Gesner, and others. The King of beasts is the Lion, and his terror consists most in the eye, and in his roaring: Whereupon it is, The Lion roars, and who is not asraid? Amos 3. 8. And it fills all other beasts with such terror, that those that by their swiftness can escape betake them to their heels.   

Q. What is the most envious creature against man, and what the most loving?  
A. The Wolf and the Dog; Albertus Magnus writes, that he had a Dog that would hold a Candle all supper time: and the love of this Creature is so great, that some that have had their masters slain, and buried, would not remove from the place, till they were starved away; and after they have noted the murderer, and discovered him by their strange seizing on him, and would not be beaten off till the matter by this strangeness hath been discovered and found out. Between the Wolf and Lamb there is such an Anpithathy in nature, that being dead, and these skins made into Tabers, the sheep's skin will not sound till the other be removed away.   

Q. What little Serpent is that against whose sting and poison there is no remedy.  
A. The Aspic, whose stroke is mortal: Cleopatra, that sumptuous Queen of Egypt, being desirous to dye, to prevent Caesar's purpose in her own disgrace, would be stung to death by these Serpents; and to that end, a Country man brought her two covered over with green leaves in a Basket, and so had access through Caesar's. Watchmen: when after she was struck, dressed herself in all her richest robes, and so went and laid herself upon her bed, and died, her waiting Gentle woman sitting at her feet; for which Caesar was much grieved, intending her spoil should have graced his triumphs throughout Rome: The story is more at large in daniel's History, and in many other Authors that write of this woman. Plynie writeth of this Serpent, that it hath some sense, or rather affection, and if it conceive a wrong, will find out the party, and approach unto him throughout all dangers.   

Q. What little Creatures are those, that for workmanship excel, and with their workmanship cloth man?  
A. The Silkworm, that out of her own bowels weaves a bottom, n which they involve themselves, and enclose themselves in death: to whose Art, Courts, and your costliest Gallants are indebted for their silk: and whose choicest colours, yet after their costliest dyes, may be matched by the Butterfly, as Stelia saith, even the freshest colours in the Court of Spain: for he that dresseth this Worm to match the Courts bravery, clothes the Lilies of the field to match Salomon's Royalty: yea, and your Gallants of these times, and the most costly, such as hang whole Lordships on their backs, whole Manors on their legs, are not clothed like one of these: and yet for all this,  Nudus ut interram venit, sic ●…ndus abibit?. 
There is extant of Constantius our former Author, and noble Emperor, that in his time he set out a Proclamation, but far from his intention, yet to this purpose, that all Christians should depart his Court, or forsake their Religion, and none but licentious and irreligious Courtiers should inhabit: Upon this, many grounded Christians contemning such honours said them down and departed; which the Emperor seeing would forsake all rather than God, recalled them back, and set them in chief places, banishing the rest; for, saith he, how will they be loyal to me, that are not true to so good a master as God.   

Q. Is faith to be kept with an Enemy?  
A. It is: for we are not so much to weigh to whom we have sworn, as by whom we have sworn; and he that believeth thee swaring by the name of God, and hath been deceived, is more faithful than thou that so hast deceived him.  
A deceptation between an Ide●…, and a wise man out of Petrarch.  Orator. 
I know myself to be a wise man.  Idiot. 
Learned, it may be tho●… wilt say; Learned there are some, though but few, but wise men almost none: some are learned by Art, but fools by nature: for it is one thing to speak wisely, another thing to live wisely, another thing to be thought a wise man, but the greatest thing to be a wise man: and there is some that say, there is not a wise man, which whether that be true or false, I will not dispute.  Orat. 
The Hebrews say, their Solomon was a wise man, and yet his wisdom was eclipsed by his number of Wives and Concubines that drew him to Idolatry. O, but the Romans had wise men, Loelius and Cato; and Greece itself, while it flourished, had seven Wise men, but now they common in all societies.  Id. 
Yea, such are now accounted wise in all societies, that creep upon their bellies with the Serpent, and lick up the worldly dust: and he that brings most honey to his hive, he is accounted the most wise; but it is in the world's reckoning, not in truth's judgement, and so I leave them to their wisdom: But to decipher a wise man, I have heard him to be the chief, that in every action can counsel himself wisely. Secondly, He that can obey a wise man's counsel; Wise men were never more scarce than in this particular time of noted wise men, for then wisdom had left the earth, which now so abounds in every place.   

Q. What labour of all other, is the most sweetest to remember?  
A. jucundi acti labores: labours past are pleasant, especially the labours of an industrious youth, recounted in the goodness of a knowing age: therefore, saith one, Tolerate laborem for san et haec olim memonisse iuvabit.   

Q. Amongst this Dispute of Philosophers, one demanded what was Philosophy?  
A. It was resolved to be that which was a cure for all diseases, both in body and mind; to be that which teacheth a man to be good for goodness sake, and not for fear or compulsion: and that was the sum and substance of all Philosophy, which so many large volumes can but anatomize, and is here comprised in two words. Sustinendo, et Abstinendo: that by the one we be not too much dejected, nor by the other too much puffed up: an answer worthy of Apollo and the Muses. And to this purpose saith another, it consists faerendo et spaerendo.   

Q. What is the wisest of all things?  
A. Th●…es Milesius answered, Time; for it finds out, teacheth and altereth all things. But one of Pythagoras' Scholars of late time said the contrary, and that it was the most rude and unknowing, and the master of all ignorance: for with his own long waste, it wrapped all things in ignorance.  
Time's office, saith one, is  
To show the Beldame daughters of her daughters,  
To make the child a man, the man a child,  
To slay the Tiger, that doth live by slaughter,  
To tame the Unicorn, and beasts most wild:  
To fill with worme-holes stately Monuments,  
To feed Oblivion with decay of things,  
To blot old books, alter their contents,  
To pluck the quills from ancient Ravens wings:  
To spoil Antiquities of hammered steel,  
And turn the giddy round of Fortune's wheel.   

Q. How are metals to be known, and how is a man's heart to be discovered?  

A.  
Aera puto nosci tinitu ut pectora verbis,  
Sic est nam●…; id sunt utraque quale sonunt.  
For words and metals is one touchstone found,  
And that's the ear, for both are known by th' sound.    

Q. How many are mentioned in Scripture to have been raised from death to life?  
A. Eight: 1. The widow's son of Screpta, by Elias: 2. the son of another widow, by Elizeus: 3. one buried in Elizeus Sepulchre: 4. jayrus daughter: 5. the son of another widow in Naim, Luk. 7. 15. 6. Lazarus by Christ: 7. Tabytha by Peter: 8. Eutichus by Paul, Act. 20. 22. So only eight persons preserved in the Ark.   

Q. How many steps hath the Courtier's ladder?  
A. There is no man riseth but by more steps than one: but there is only one to come down, or rather a downright precipitation: It is, saith one, the Stepmother of virtue, and the purgatory of rich men.  
Therefore let him that fears the headlong coming down, fear the steepy going up: for, Plures beavit Aula, plures perdidit, et quos beavit perdidit.  
And as another saith,  Qui jacet in Plano, non habet unde cadat. 
I call hear to witness the most fortunate of Courtiers, the slipperiness of this footing: Sejanus with Tiberius, Clito with Alexander the Great, Philotas, and others Histories are full of these examples: therefore he that is wise with Demosthenes, let him say,  
Tanti poenitere non aemum: for,  
Tutius in caula blanda quam vivitur aula:  
Aula vale, caula sim magis ipse comes.  
The Country hall more freely yields a life  
Of quiet peace, not mixed with Courtly strife:  
Court therefore fare thou well, I know this true,  
The Country I embrace, so Court adieu.   

Q. Why then should one come to the Court, and converse with great ones?  
A. A young Divine commended the faith of the Devils; for, saith he, they believe and tremble: So, hear what Courts speak, but with a kind of terror; and come to Court, as a man would come to the fire; where if he come too near, he shall be burnt: if he keep too far off, he shall be a cold.  Medium tenuisse beatum.  

Q. What thing is that which for the brittleness is compared unto a man's life?  
A. A Glass, which though nothing is more brittle, with safe keeping may be preserved long: but be we never such wary Pilots, we dash this frail vessel, for all our care, against one Rock or other; it comes unprevented for all our care, nay, undeserved, if we respect only disorder, even as the Poet thus more fully expresseth it:  
Mane virens flos est, cinis est sub vespere vita,  
Fide, cinis rursus, flos gener●…sus erit.  
I'th' morn a flower, at night cut down and shore,  
Yet faith shall one day this dead flower restore.   

Q. What is that short, more short, most short?  
Ver breve, flos brevior, vita brevissima:  
At bene si morimur, vita paerennis erit.  
Englished.  
The spring is short, a flower more short, man's life most short of all:  
Yet a good life shall piece out death, no death shall be at all.  
What better than life? A good fame: what better than good fame? A mind conscious of Innocence: what better than that? To dye well. To live to the world is death; but to Christ, life.  
Of sudden fears, they are more said to colour the hairs, than age; as is experienced by Mariners:  Rebus in adversis, venit acclerata accelerata senectus.  

Q. What is that that takes away teeth, and addeth wrinkles, and turns our gold of youth, into the dust of age, and so changeth us, as if we were old new ones?  
Non habitus, non ipse colour, non gressus eunt is,  
Non species eadem, quae fuit ante manet.  
Englished:  
Not habit, colour, form, ought we enjoy,  
But he is changed worse, better to destroy.  
An old man said, he carried a great load, for he bore 80 years, and all the troubles these had begot.  
Another old man said, before Age I cared how to live well, in age how to dye well. Old men, they say, carry their feet in their hands, and their teeth in their pockets: that is, a Staff and a Knife.   

Q Who are those in holy Scripture that are called childr●…n of an hundred years old?  
A. Those that have run over many years from their birth, yet never entered into the school of wisdom, fear of God, or divine knowledge: old in years, but young in knowledge.   

Q. Are there not some men that spend their lives altogether in vanity?  
A. A many that when they are going out of the world, know not wherefore they came; being like to him that hath sailed upon the sea, but hath more been tossed hither and thither than gone forward to arrive at his wished port: of such a man one may say, This man hath not sailed much, but been tossed long: so he that lives long, and profits nothing in goodness, may not be said to have lived a long life, but to have been here long.  
If life is to be desired of a wise man, it should be for no other cause then to effect some thing worthy of life, and that might profit himself and others, which having done, he hath lived enough, having fulfilled the office of an honest man: Of which one thus instanceth it of Cicero; If thou respect the applause of the people, whensoever thou diest, thou hast lived but a little: if what thou hast done, thou hast lived enough: if the injuries of Fortune, and the present state, th●…u hast lived too long: if the memory of thy works, thou shalt live for ever.  
A good man thus having finished his course, may then say,  
Sufficit Iehovah tolle animam meam hospita terra vale.   

Q. What is that, the more you take from it, the more it is increased, and the more you add to it, the more it is diminished?  
A. Many stick hereat, and deny that any such thing can be, but we find it to be a hole in a Cloth.   

Q. Whether did man's nature infect man's person, or man's person infect nature?  
A. The first man did infect nature, but now nature infects mankind, the whole lump being poisoned.   

Q. What is the chiefest and greatest sin of all other?  
A. There is no sin greater than the sin of Infidelity, to believe that any truly repent of, is greater than can be forgiven, according to the Poet:  
Non crimen maius, quam crimen dicere maius,  
At solui possit, sanguine Christe tuo.  
Englished:  
No crime so great, whilst here on earth we live,  
As to despair God cannot mercy give.  
This was the despairing speech of Cain; but Saint Austin answers, Th●…yest, Cain; for the mercy of God is greater than all the sins in the world.   

Q. On what day was Marriage instituted?  
A. There are that do imagine on the eighth or ninth day from the Creation; and so it appears by Saint Austin and Danaeus disputing thereupon: as whether Adam knew his wife before his fall, and he answers affirmatively; but yet so that Eve denies to have conceived at that time, or before his fall, that being an effect of the punishment.   

Q. What River was that in Palestina, that slowed all the six days, and on the seventh was dry?  
A. The River of Sambatia, from whence it took the name: Oadmirable of the Law, which in ancient time it held; but now the Priesthood, and the Law being changed, it keeps not his course.  
This River flowed all the week with such violence, that his torrent would carry with it mighty stones, yet on the Sabbath would be dry.   

Q. Since all water sinks downward, how doth the water in fountains spring upwards?  
A. It is compelled by a fiery spirit that drives it upwards, but after it falls into his own course.   

Q. What water was that, that was the Index either of Innocence or offence?  
A. The water that the woman suspected of Adultery, after certain Ceremonies by the Priest done, should take and drink, and it should, if she were guilty, turn into bitterness, with which her belly should swell, and her thigh rot, Num. 5. 27.   

Q. What is the figure of the water?  
A. The figure of the water is round, and every drop affects rotundity, as you may perceive: likewise water poured into a pot will be always highest in the middle; and though removed, it will be so still; and that is the reason that if you behold a ship from the shore, after a while you lose the sight.  
Expound me this verse,  
●…St sera aquis constans, reserat quam lignea clavis,  
Venator capitur, libera casse fera est.  
I thus untwist this knot.  
Sera was the red Sea, clavis lignea, Moses staff; Venator, or the hunter Pharaoh, to whom the Sea opening, rashly entered in, when the waters closing upon all his Army, drowned it: fera, or the wild beasts, were the people of Israel, which went over dry foot.  
To this miraculous overthrow may the Spanish Navy have some parallel; for upon the Otian never floated such another, thinking, like Pharaoh, to have eaten up our Israel: In number so many, in strength so powerful, in the year 1588. the day of Saint james the patron for Spain, and styled for Assurance, the Invincible Navy; and yet as this by this miraculous hand discomfited, and what had the poor English done to deserve this? Quid meus Aeneas in te committere tantum?   

Q. What waters do we accou●… the best?  
A. 1. Waters of Baptism, which are signs and seals of our justifying faith.  
2. Waters of Tears that we shed for our sins.  
3. From youth corrected, which promise amendment.  
4. Water of the Mill whereby our bread is prepared.  
But one to this merrily added, that is the most pleasant that is brought forth to wash hands at dinner and supper.   

Q. What is the Summum bonum, or chief felicity of the world?  
A. Some of the Philosophers, and Heathens, thought it consisted in health, some in wealth, some in strength, some in riches, some in beauty, and the like, but these groped hoodwinked: but we have better learned this Summúm Bonum, saith Saint Bernard: Devote, O Lord, my soul to thee, let it be chained to thy love, let it breath and gasp after thee, only desiring thee, let it have nothing sweet but to speak of thee, to hear of thee, and thy memory and glory, often to record and remember what my God would give me; let him take them all away, so he give me himself. Whatsoever other opinions there are, they are vain and frivolous; and he draws water into a sieve, and torments himself with vain cogitations, that delights himself in the Creature, but ascends not to the Creator, to whom all other jucundity compared, is bitterness; all sweet things, sour; all joy, grief; all mirth, sadness; all pleasure, madness: therefore he is too covetous whom this chief good sufficeth not.  
Vt fugiam omne scaelus, et amem super omnia numen,  
Da mihi frena timor, da mihi calcar amor.  
Englished.  
To drive me forward, and to pull me back,  
To every virtue that I may adhere,  
Give me thy spur of love, thy bit of fear.  
Christ is our mouth by whom we speak to the father, our eye by whom we see the father, our right hand by whom we offer to the father.   

Q. There are some that are there where they are not yet, and live not where they are: and who are those?  
A. Saint Chrysostome affirms this of the Godly, that live upon the earth, but have their conversation in heaven  In medio consistit virtus. 
It was truly said, when Christ was crucified between two thiefs, If ever goodness were in the midst of evil, than it was: to which purpose is here inserted a rare and admirable picture of the passion,  
Ecce crucili affixum qui cuncta, movente moventur,  
Cuius cuncta bibunt sontibus, ecce silit:  
Qui fab●…icat brutis, avibusque sedalia pendens,  
Nil sua quo ceruix sustineatur habet.  
Est nudus largitor opum, spetiosior astris,  
Livit et est justus victima pro scelere:  
Qui dat sceptra gerit de sentibus ecce coronam;  
Latrones inter gloria summa probro est:  
Quique refrigerium est, ipse est solaminis expers,  
Et vitae Dominus, mortuus ipse jacet:  
Haec dixisse velim, sed tu memor esto totaque  
Tanta, tui causa sustinuisse Deum,  
Englished:  
Behold the mover of all motion stayed,  
The fount that all refreshed, stopped and decayed:  
He that made beasts and birds to run and fly,  
Hath scarce a place where's weary head may lie:  
The master of all wealth, and each man's store,  
Himself is naked, and in all things poor:  
He that gives Crowns and Sceptres, nothing scorns  
Himself to wear a piercing Crown of Thornes.  
A certain Gentleman abroad at Supper, at the closure thereof, put an Apple into his pocket; saith another standing by, Sir, why are you careful for to morrow, for of all the years that I have lived, I was never yet assured of a morrow: so likewise said another invited to a morrow's feast, If you will any thing with me now, I am ready; but of all my life long, I have not yet been assured of a morrow: To the former question the first Gentleman answered, therefore I put up this apple, that I may not care for to morrow, for nature is content with little: O from how few shall you hear this confession, that of all their life long they have not had a morrow.   

Q. Whether death is more to be seared, the corporal, or the eternal?  
A. The Eternal, Saint Austen shall answer thee: that death which men fear most, is but the separation of the soul from the body, when it would willingly stay in; but the second death, which men fear not, is the separation of the soul from God: The first death takes the soul out of the body, when it would willingly stay in; the second keeps the soul in the body, when it would willingly depart.   

Q. How many are the messengers of death?  
A. Three: Casualty, Infirmity, and old Age: the first shows death lying in ambush: the second, appearing: the last, present: we die not, for the most part, altogether, but by degrees; and as we increase in days, so our life decreaseth: first, we lose Infancy, than childhood, than youth, even till we have lost all the time that we have passed to yesterday, and the very time we now live we spend on till death: we pass by the Temple of faith and piety, to the Temple of glory and perpetual happiness, where those everlasting rewards are so great they cannot be measured, so many they cannot be numbered, so copious they cannot be terminated, so precious they cannot be valued.  
julius' 2. Pope (as stories mention) being dead, came to heaven gates, and there knocked with authority; Saint Peter being angry, asked who so importunately knocked: this Pope answered, It is I, open quickly: Who art thou, quoth Saint Peter? julius' the Pope, replied he: What hast thou to do hear with heaven, that hast so oft sold it? no man accounts that his own, which he hath sold: and so was he shut out, and worthily; for all they say they have Navis, Terrae, & clavis Coeli.  
One demanded of Eucritus the Philosopher, whether he had rather be S●…crates or Croesus? Quoth he, Croesus while I live, but Socrates when I dye.   

Q. Whether is it better to envy, or to be envied?  
A. To be envied: for he that is envied, is always the happier man.   

Q. Whether is the shining of the Moon cold or hot?  
A. It is cold, which doth something allay the heat that the beams of the Sun hath made in his passed progress.   

Q. It is vouched before in this discourse, that there is nothing so deformed nor contemptible on earth, that hath not in it some kind of good: to what use serveth the Scerpion, the Toad, the Serpent, and such like?  
A. Of the Scorpion is made an excellent salve against all swellings, and of Serpents and Toads is made an excellent powder against the stone, and to provokeurine.  
For nought sovile that on the earth doth ltve,  
But to the earth some special good doth give. etc.  
Plato's counsel to young men which he would have to imitate the Ivy, being weak of themselves, to get a prop to support them.   

Q. Upon the birth of children, whether have parents more cause ofjoy, or grief?  
A. This is resolved upon, that with children a fountain of tears spring up to the parents: for if you compare them to a nursery, of some you shall late gather fruit, of others never: If good, fear lest they continve not: if evil, lasting sorrow, in the inte rim uncertain joys, but certain cares.   

Q. What is the chief of all meats, and what the chief of all sauces?  
A. Bread of all meats: for whether we eat it by itself, or continually with other meats, yet we are never weary of it, being the staff of life, and sign in the Sacrament. And of all sauces, I say not hunger, but Salt is a principal, a sauce that the diveil for his relish doth abhor; for Salt is an emblem of eternity and immortality, being not only able to preserve itself from rottenness and corruption, but all other things; and therefore Salt by the command of God himself was to have a principal place on the Table a●…id the sacrifices.   

Q. What is the meaning of th●… phrase of Plantus M●… non unifid●… Antro, the Mouse trusts not to one hole?  
A. It admonisheth us to have more friends than one, more strings to our bow than one. He that fame's hims●…lfe to be a friend in words, and is not so indeed; he that hath Ave in his mouth, but hath ve and Cave in his heart, is worse than one that coins false money, worse than jeabor, nay, worse than judas that kissed and killed.   

Q. What is a mind full of cares resembled unto?  
A. To worms and rottenness amongst the bones; and therefore Damacles, amid all his dainties, could take no delight, because his mind was troubled at the Sword that hung over his head by a slender hair.   

Q. What is the only great security in the world, and means to prevent fear?  
A. To fear nothing but God; for he that fears not him, fears every thing; and he that fears him, needs to fear nothing else, for his fear excludes all other.   

Q. What is the most excellent action of the hands?  
A. Their Elevation in prayer, Innocent hands and a pure heart.   

Q. Spots of Infamy, can they be washed out?  
A. They are scarce purged off with Niter, therefore take heed of their stamp: guilty Pilot may wash his hands, but not clear his Conscience.  
A certain workman had pictured Venus' sleeping, with this inscription, O traveller, pass by and awake not the goddess; for if she open her windows, shut up thine: For as the Poet advis●…th,  
Cum vultu pungit, cum verbis dulcitur ungit,  
Affectum fingit, complexu pectora stringit;  
Sires procedit, animam cum corpore ledit.  
He that but looks, his journey doth begin,  
He that but likes, is stepped a stepped more in;  
Who so inchaind his pace doth forward bend,  
He hath enjoyed, and is at's journeys end.   

Q. Which of all Hercules labours was his hardest to overcome?  
A. Love.   

Q. How many sorts of creatures hath ge made?  
A. Three: one not covered with flesh: the second, covered with flesh, but dies not with the flesh: the third is covered with flesh, but dies with the flesh: of these: the first are Angels; the second, men; the third, bruit beasts.  
Sum decor in manibus, sustento senem rego gr●…ssus,  
Sum terror canibus, guessed at pro duce f●…ssus.  
Englished.  
I am the old man's leg, the weak man's stay,  
I am his weapon, and his guide by th' way.   

Q What are the Countryman's prognostication of the Rainbow?  
A. 1. It is observable that it changeth to what colour a man conceiveth; and if it be red like to an Oak, or fire, or blood, it prognosticates a fruitful Vintage; if of yellow colour, like to the Corne-fields, it presageth a plentiful harvest: thirdly, if it be of a green colour, plenty of Oil: and see the Bow, saith the Wiseman, and bless him that made it so fair and spacious, and in such variety, in that blessed Covenant: One saith, the Rainbow is to be reckoned among one of the great wonders of nature.   

Q. Of what thing may the course of the Sun admonish us?  
A. The course and progression os the Gospel, which came first out of the East, that is, from judaea; from thence into the South, into Graecia; from thence into the West, which is this last angle of the world, that is, Germany and England, and so it hath finished his course; and because the Evening is now come, Lord stay with us. And this splendent rising of the Sun is not seen to all Nations at one instant, but first to the Persians, then to the greeks, and Italians, and the more Eastern Countries; last to the Spaniards and English.  
At the Passion, two Suns were eclipsed at once; the Sun of the Element was eclipsed for the Son of heaven, the Rocks cleft for their Spiritual Rock; the graves opened, and the dead rose, for him that was free among the dead: God so shut up the eye of the Sun, that darkness was upon the earth at middle of the day, against all natural causes, God commanded the Sun that it should not shine, and it veiled him in darkness. Lucian the Martyr saith, he will bring the Sun for a witness against this wickedness. Hereupon the Chaldean Astronomers amazed, after they had heard and seen such an unwonted spectacle, as the Sun to go ten degrees back, came to jerusalem to inquire thereafter, as did the wise men at the birth of Christ, to know the reason of the Star: the complaint of the Sun, according to our Po●…t:  
Heu mihi cum vasti peragro latissima mundi,  
Maenia, quam sa●…cti est portio parua gragiss:  
Tota Asia in tenebris versatur, et Africa caeca est;  
Tot magnus olim qua paeperere viros:  
Vix nunc extromis Europe infinibus haeret,  
Grex pius et raram, sentit egenus opem, etc.  
Alexan. Mag. said, the world was not capable of two Suns, nor one kingdom of two Emperors.  
Sol Angvis et Annius, et superaddita norma:  
Quid usquam?  
Est rerum his vitam tribuunt, a●…gentque tributam.  
Quidnam illud esse putas?  
Res una in Pelago, et telluris omnibus oris,  
Nascitur ac oriens est maxima deficiensque  
In medio vita minimum quam porta vigore.  
This is a shadow, which is longest at his beginning, shortest in his middle, and longest at his end. Tunc Sol decedens crescentes duplicat umbris.   

Q. What is meant to measure our own shadow?  
A. To measure our own shadow is to teach us no other thing than not to be puffed up with prid●…, with any success, or honour, seeing the shadow no more honours the body, than before in his length.   

Q. What is the fairest object to behold?  
A. A certain King of the Egyptians, being asked what was the most beautiful thing to look upon, answered, The Light; the companion, wife, and danghter of the Sun: yea, 'tis true, that God is light, and darkness is irksome to all men: and that appears by our own experience, as also by the words of old Toby the blind, Pleasant is the light, and delectable, with our eyes to behold the Sun, which though the swiftest of all things, yet no man can perceive his motion, nor would so think, but that we fee it removed from the East unto the West, about the earth, being yet bigger than the earth 166 times.   

Q. In what part of the earth, if letters be written in the dust, do they longest abide?  
A. On the top of Olympus, a Mountain in Macedonia, where no wind blows, nor rain falls, for it exceeds in height all this humid region of the Air where, Birds live: and there be those year by year to go up to Sacrifice, and what writing, or whatsoever they leave, they find it untouched or unshaken; which could not be if wind or rain fell or blew upon that place: rud yet this Mountain, in the universal Deluge, was overflown.  
What is this,  
Torqueo torquentes, sed nullum torqueo sponte,  
Ladere nec quemquam volo, in prius ipse reatum,  
Contrahat et veridem studeat decerpere caulam:  
Fervi amor hominis, turgescunt membranocentis.  
This is meant of a Nettle.   

Q. Magnates and Magnetes, similitudes in names, what consonancy is between them in nature?  
A. Thus much: for as the one draws gold unto it, so doth the other Iron, according to the P●…t  
Cuncta trahunt ad s●… Magnates Aurea sicut:  
Ad se Magnetes, ferria cuncta trahunt.  
Englished:  
The Rich man is a Loadstone that draws gold,  
As the other Iron, but more stronglier hold.   

Q. What now are these times termed?  
A. Not the Iron-age, as some now misconstrue it, but the golden age, for new all things are put to sale, according to the Poet:  
Aur ea nunc vero sunt secula plurimis auro,  
Uenit honos, auro conciliatur amor:  
Omnia auro sunt venalia, auro fides, auro vis, auro leges.  
The golden age this may be rightly told,  
For every thing is set to sale for gold.   

Q. What is a thing very strange in these times?  
A. A closed hand and open justice..   

Q. What is the dearest loss of all other?  
A. Time: according to the Poet, Art comes so slow, and life so fast doth fly; we learn so little, and forget so much: of which saith one, we have not avery short time, but we lose a great deal of it; we do not receive a very short life, but we make it so: we are prodigals, as he that thus complained in his more serious cogitation: of which saith one,  
Audivi juvenem premeret quem serior aetas,  
Merentem tacitos, preteri●…sse die●…   

Q. What saith Saint Bernard of time?  
A. He saith, we should more remember to think on God, than to breath: and he saith further, that all time, wherein God hath not been remembered in, is lost.  
To this further adds Tully,  
Correct what is past, govern well the present, and provide for the future: If thou sleep, awake: if thou stand, enter: if thou enter, run: if thou runnest, fly.   

Q. What is the best part of the day for stud?  
A. Aurora Musis amica: and David himself teacheth the same same thing, My voice shalt thou hear betimes in the day, early in the morning will I direct my prayer unto thee.   

Q. Why is the morning colder than the evening?  
A. Because it more partakes of midnight's cold, but the evening of midday's heat.   

Q. What was julius Caesar's distribution of time, Alex. magnus julianus, and one Alphred a King of the Britons, being compelled to spend most part of the day in warlike affairs, they divided the night into three parts; one part for rest, the second for ordering of public affairs, and the third part for study: but there are some that want time, and some others that have too much, how may that be?  
A. The industrious want time, and the idle are oppressed with time. these spur a forward horse, whiles the other strive to rain him in.   

Q. Whether is more clear the night or the day?  
A. The night with the Moon and all her Stars, is far more dark than the day with her one light, according as saith the Poet:  
Sit nox eentoculo quamvis oculatior Argo,  
Plus uno cernit lumine, luscadies.  
Though the night have many eyes yet all this light  
Equals not day, nor th' twentieth part so bright.  
An aged man being asked how old he was, answered, the years I had, are gone, therefore I am not far from my rising, nor my set: Istud patet, hoc latet, the one is known, the other hid: take away what is past, and sever that uncertain, that is to come, from thy life, and O how little remains!  
Temporibus in puncto, fugientis pe●…deo nec nam,  
Quod nondum est, nec quod iam fuit ante meum.   

Q. What creature of all other is thought to be the wisest, and yet in many things is more foolish than the bruit creatures?  
A. Man: for the Fox being forewarned will come no more into the trap, the Wolf no mo●… into the ditch, the Dog unto the staff, but man will run an hundred times into the self same folly.   

Q. Who is he that is set forth to us in holy Writ, of whose beginning nor end, neither father nor mother, nor Ancestor is described, nor end?  
A. Melchisedeck, that King, and Prophet, and type of God.   

Q. Why did not God at one instant create all the men that ever should be in the world, as he did the whole number of Angels?  
A. It pleased his Wisdom, in succession of time, by course of generation, mankind should be daily multiplied, and subjected under sin.  
Anaxagoras the Philosopher being asked to what end he wa●… borne, answered, to behold this goodly frame of the world, and all the wonders there of: but withal he should have known this,  
Quid mentem transisse polo, quid profuit altum  
Erexisse caput, pecudum si more perirent,   

Q. What riches are those that cannot be exhausted?  
A. Good turns; for these, with bestowing, do increase; and by scattering abroad, are gathered together: if thou keep them, thou hast them not; if thou distribute, thou losest them not.  
One saith, the pinch of poverty is great, but more the burden of riches ill gotten, according as the Poet wittily writes:  
Aeris scruus, eris site species trahat aeris ceri cur haeres, cras aeris non eris haeres.   

Q. If there were a voice given to wealth and riches, what dost thou think they would speak.  
A. If Goods, of which thy house is full, could speak, they would answer thee, As thou wouldst have us to be goods to thee, so we would have a good master: or they would whisper their chief Lord against thee, as thus: Behold, thou hast given our master so much wealth, and he is evil, what doth it profit him to have all, that hath not thee.  
Q. What four things were those that the ancient heathen were wont swear by, because they found nothing more perfect than this number four, for there are (say they) four elements, fire, air, water, and earth: four seasons of the year, Spring, Summer, Autumn and Winter: four qualities of all things, Hot, Cold, Moist, and Dry: four compasles of Heaven, East, West, North and South.  
Q. Whether of these two is more foolish, Croesus that cast his money into the Sea, in contempt, or Midas that out of covetousness wished all that he touchtmight turn to gold, and so as the Poets fain, his meat was turned into gold and choked him: but the mean is ever safest, as both these extremes foolish.  
Severus the Emperor being ready to dye, sight out, and said, I have been all things, and now nothing profits me.  
Another thus admonisheth his worldly friend, saying, O vain man! why dost thou trouble thyself in seeking after goods of body or goods of mind, love that one good, in whom are all goods.   

Q. Who is the most industrious mam that Stories make mention of?  
A. Hippias Eleus, who as he had a general insight in all learning, yet was not there with so fully content, but he was seen in the more meaner sciences, that not the ring on his finger but he made it himself, as also his own clothes, and what ever he used, but he is accounted the true wise man that learns from every man, he the strong man that masters his own affections: he the true rich man, that rejoiceth in his own store; which is the level many miss, which makes their life miserable, according as a learned writer thus delivers it:  
The aged man that coffers up his gold,  
Is plagued with cramps, and gouts, and painful fits,  
And scarce hath eyes his treasure to behold,  
But like still pining Tantalus, he sits  
Having no other pleasure of game,  
Then torment that it cannot cure his pain.  
So then he hath it when he cannot use it,  
And leaves it to be mastered by his young,  
Who in their pride do presently abuse it:  
Their Father was too weak and they too strong  
To hold this blessed, cursed fortune long.   

Q. Two fathers and two sons had been a hunting and catcht three hairs, and every one had one, and how could that be?  
A. It is said of the grandfather, the father and the son, which are out two seeming three, the father being both son and father.  
Musica damnoru guomodo sehabet thus by which it is unpleasant, and so it sounds.  
Utinam montes nos obruerent  
Repleta enim malis est anima nostra,  
Miserabiles factisumus,  
Faciem enim nostrum operuit caligo,  
Sol autem justiti ae nunquam crietur nobis,  
La Lassatis it aque nobis nulla datur requies.  
Englished.  
O would the hills might fall on us,  
For we are filled with grief,  
And miserable is our case,  
Of sinners being chief:  
For we of comfort are deprived,  
And bard of all relief.   

Q. Why do tho●…e that carry burr hens for the most part sing?  
A. Because the sense being delighted with the mirth, is the less capable of her sorrow.   

Q. May it be that stolen pleasures should be thought more sweet than an honest fruition in lawful marriage?  
A. We desire forbidden things, and that is the preversenesse of our fiesh, that will not be bridled with no lawful bounds, and we see by experience that many men that have at home beautiful wives neglect their own better, and pray upon others more deformed.  
For Virtue as it never will be moved, though lewdness court it in the shape of heaven; So Lust, though to a radiant Angel linked, will sort itself in a terrestrial bed, and prey on garbige.   

Q. Be there more faiths or Religions in the world than were of ancient?  
A. To answer with Moses, here we may enter into a Cloud of darkness, unless we follow the third of Christ to guide us out of our blind steps, we lose ourselves in this labyrinth: for according to our Author, je. Oudoneus,  
Plurima apud veteres fidei, nec nulla fiderum,  
Mentio, priscorum, nam fuit una fides.  
Of Faith, the Ancients knew no more than one:  
Is any now hath many, he hath none,  
But the world is now divided into four parts, and four faiths possess the same: to wit,  
judaism, Christianity, Mahumatisme, and Paganism: and out of all these generals, are sprung many new branches, but stand thou by the way side, and ask of the old way, and walk in that, and thou shalt find rest.   

Q. Is it in man's power to make gods?  
A. The ancient and vain Gentiles thought it lawful for them so to do, but the more wise laughed at their folly: so likewise do now the more fond Papists, which arrogantly profess, and proudly glory, Qui creavit me, dedit mihi creare se, as saith our pleasant Poet; the Priest is high●…r than the King, more happy than Angels: this is not to demand if the Potter can make a pot, but to demand of the pot if it can make a Potter. As ridiculous was this, that Alexander the Great should, denying his descent, call his mother's chastity into question, and procure letters from the Grecians, that in their decretal they should instile him god. So Herod would have his words rev●…renced as the words of God, but the success of this was miserable, for his belly was eaten out with worms.   

Q. How many were thought to be the Heathen gods?  
A. The Poet will tell you:  
Inno, Vesta, Minerva, Coeres, Diana, Venus, Mars,  
Mercurius, jovis, Neptunus, Vulcanus Apollo.  
Besides many other inferior gods, as Virtumnus, Pomanae, Flora, Cumina, Priapus, with as many more as were crotchets in Idle brains: an hundred gods more than worlds   

Q. What thinkest of Fortune, that imputative goddess?  
A. Fortune, as the chiefest, was adored of the Ancients, to whom was attributed the ordering of all humane affairs, whose power the Poet thus extols:  
Fartunamultis, dat nulli satis;  
Si Fortuna volat fies de Consul Rhetor,  
Aut de Rhetore Consul.  
No foe to Fortune, no friend to Faith,  
No wealth to wit, the Wise man saith.  
Apelles being asked why he pictured Fortune sitting, answered, because she knew not how to stand in any place: but we know this, Fortune and Chance are all guided by the hand of providence   

Q. What are the seven wonders of the world?  
A. These are reckoned amongst ancient Writers, though some vary in their relation: 1. The Pyramids of Nile, which were 50. cubits high, in thickness 40. the compass about twelve Germane miles. 2. The Tower of Pharaoh. 3. The walls of Babylon. 4. The Temple of Diana of Ephesus. 5. The Tomb of Mausoll. 6. The Colossus of the Sun, 70. Cubits high. 7. The Image of the Olympian Jupiter. To this hath been added the golden Colossus, erected by the Babylonians 60. Cubits high, and the breadth of 60. Cubits, the greatest that ever was amongst the Pagans, and the most magnificent, and almost beyond belief: Our fairest works and wonders, compared to the fabric of this universe, are but like molehills, amid the work of Ants.   

Q. When was the beginning of time?  
A. Plato saith, when the world was made, and at the end of the same it shall cease to be: in the mean time it consists of four parts, as if it walked upon four legs, Spring, Summer, Autumn and Winter: of which one writes,  
Poma dat Autumnus formosa cst messibus estas,  
Ver praebet flores, Igne levatu hiems.  
Englished:  
Autumn brings fruits, and Summer ripes the corn,  
The Spring brings flowers, in winter cold is borne:  
This with less sufferance we bear off all harm,  
By keeping houses close and fires warm.   

Q. What part of the year is it that more feeds the eye than the belly.  
A. The Spring: but Summer and Autumn both.   

Q. What dead thing is that buries the quick, so to keep it alive and preserve it.  
A. Ashes, wherein fire is raked up.  
Cavis Plin. Secundus the Writer of his natural History, prying too near to see and find out the cause of the continual burning of the mountain Veshnvius, was himself choked with fuliginous Ashes, and sulphurous vapours, in the year of his age, 56. Anno Christi, 82.   

Q. What Bird of all other is the hugest?  
A. The Strutiocamelus, which are found in Africa of the bigness of a man on horseback, and whose eggs are a Talon weight.   

Q. What Bird of all other is the most just, and the most godly?  
A. The Stork: for she brings up her young with some kind●… of justice, and she is said to off●…r up the first of her young to God, by casting the first out of her nest: she is a great destroyer of Serpents, and therefore in Thessaly it is as much danger to kill one of these Birds, as to kill a man.   

Q. May it be by any Art that a Chicken may be hatched without sitting upon?  
A. There be some that have effected it by laying an egg in the sand, or covering it over with warm dust in the Sun, as likewise this thing is usually done in other Countries, by their skill; that is, by keeping always to it a certain temperate heat.  
Simonides being asked how long he had lived, answered, a little time, but many years. Another being asked, answered, he had been borne but a year, but that been oftentimes doubled.   

Q. What is he that is said to till another man's ground, and leave his own barren?  
A. The Adulterer: Theoginis thus expounds it:  
Est invisa mihi mulier vaga, inersque m. ritus;  
Aiterius fundum quisque arare cupit.  
That Husband is no husband, but a Drone,  
That tills another's ground, and not his own.   

A Spiritual description of seedtime and baruest.  
Saith a Father, When we conceive good desires, we cast our seed into the earth; when we begin good works, it springs up; when we come to the perfection of good works, we come to ear; when we are accustomed therein, than we are corn in the ear. I cannot yet make an end, for I have oft wondered that from the smallest seeds, for the most part, should spring the greatest trees; where in that smallness, so great a wonder should lie hid, where the root, where the bark, where the bows, where the fruit, didst thou perceive any thing in the seed when it was cast into the earth? Is it not then as possible from the hand of that power, to reunite us again, being once something, as to make this great Tree cut of almost nothing: Vnists Deus ambo semel, Deus ambo reum, Hujus ego vivus, mortnus, huius ero.   

Q. Were there Vines before the flood?  
A. There were not, but immediately after: and the first Inventor and planter, was Noah; and he was the first that tasted the strength thereof in the effect: God in this creature, no doubt, ordaining a singular benefit for the comfort of man: of whose first invention the Poets have fabled many things; the virtues of it is to comfort drooping spirits, procure sleep, and cause forgetfulness of evil: and therefore saith Solomon, Give strong drink to him that is ready to perish: It is the preserver of health, by comforting the natural heat: It tempereth choleric humours, and moderately taken, rejoiceth the spirits: and it much commends the gooduesse of God, that out of such a dry and frail plant, so many precious virtues should accrue to man; but by the abuse, all these virtues are made vices: for God was the Author of the Wine, but the Devil of drunkenness.   

Q. What is the reason that in our Grandfather's days, and fathers likewise, there were fewer Vineyards, as many yet living can testify, and yet Wine and all things cheaper?  
A. Because Drunkenness and Gluttony was less common in those days than now in ours. Of Wine one thus further,  
Vina parant animos, faciuntque coloribus aptis:  
Cont.  
Vina parant Asinos, faciuntque furoribus aptis.   

Q. What is the greatest wonder in a man?  
A. His Conscicnce, which cannot be removed; for his heart may be sooner pulled out of his belly than his Conscience, being of itself a thousand witnesses, as God himself a thousand Consciences, which at the last day will be in every one of us, guilty, the judge, the torture, the prison, to judge, to accuse, condemn, or acquit. An evil Conscience, saith one, is like a short bed, wherein let a man turn which way he will, he can find no ease. Nero having slain his mother, was continually tormented in mind, and that the first beginning of his tertor. Richard the third of England, had such apparitions and terrors in his Conscience, after his murders, that he could not find a minute's rest: A man may sooner sleep on the top of the mast in a storm, than lodge in quiet with this unruly Chamber-fellow, it being to many the Hell before Hell.  
Saith the Wiseman, A man's Conscience will tell him more than seven Watchmen on the top of a Tower: and it is that from whence all the beams of Reason flow. Erasmus saith, as the Sun is to the world, that is reason in man: for if the Sun be clouded, there is darkness; so if Reason be eclipsed, notwithstanding the other senses, we differ little from bruit beasts.  
I remember I have heard thee speak before that the earth doth wax old, doth it now work the same effect upon man's body, as in former ages? and so Virgil describes men of his time long ago,  Qualianunc hominis prodierit corporatellus. 
And so likewise Homer, as oft as he recites this clause, saith, Vt nunc homines sunt; remembering the former times, their length of days, greatness of stature, and the like: as one to that purpose seems to imply:  
When as the Age was long, the size was great,  
Man's growth confessed, and recompensed his meat:  
But now our longest times decay so soon,  
We are scarce our fathersshadows cast at noon.   

Q. What is the reason that in the holy toogue all the names of God end in the plural termination, although they are joined in the singular verb?  
A. This is a mystery, and so it is found every where, except in that one name of his Essence, lehovah, and this is the reason that the Hebrews give, because the Essence is one, though the persons three.  
Certain Divine flowers of Saint Bernard.  
Behold, Lord (saith Saint Bernard) I do not give what thanks I should, but what I can, which hast given me an Essence; and above that, a vegetive life; and above that, a sensitive; and above that, an intellective; and above that, a saving faith, which is the soul of my soul, and the reason of my reason: Lord, saith Saint Bernard, that thou hast made me, I owe myself to thy love, I owe all me, and so much more than myself, by how much thou art greater than I, for whom thou gavest thyself.  
The kingdom of God, conceditur, promittitur, ostenditur, precipitur; conceditur in predestinatione, promittitur invocatione, ostenditur in justificatione, precipitur in Glorificatione. The kingdom of God is yielded, promised, shown perceived; it is yielded in predestination, promised in Vocation, shown in justification, received in Glorification.   

Q: Whether are the positive, or the privative blessings of God more?  
A. The privative blessing of God are no less, if not more; and yet there is few that takes notice thereon, as that we are not blind, nor dumb, nor deaf, that we live not in continual darkness, etc.  
His positive blessings are life, clothing, health, and such like: of which there is neither number nor end of either.   

Q. The Sea is an Element of wonders, are there Sirens or Mermaid's therein?  
A. Siren's of ancient times were wont to be called the wonders of the Sea, and the monsters therein; partly having a body of Fish, and the upper part flesh, and faced like a Virgin, singing sweetly, but deceitfully, thereby to circumvent and endanger the wand'ring passengers: By this deceit would our Ancestors note unto us the danger of pleasure: and yet there are that earnestly affirm, that there are such things in rerum natura. Saint Hierom moraliseth, that hastening towards our Country, we must avoid this Siren in what kind soever she allures passing by, with a settled resolution, that this enchantment pierce not our stopped ears.  
Saith a Father, every Creature speaks unto us with three voices: 1 Voice receive a benefit, 2. pay thy benevolence. 3. Avoid punishment. The heaven saith, I give thee lightin the day, that thou mayst work: saith darkness, I spread my Curtain in the night, that thou mayst rest. The Air saith, I nourish thee with breath: all kind of Fowls, I keep at thy command: the water saith, I give thee drink, I purge away all uncleanness, and I preserve all my Elementary creatures to thy use, from the smallest minnum, to the mighty Whale. The earth saith, I bear thee, I nourish thee with bread and wine; I fill thy Table with all sorts of Creatures, and fruits. The second is a voice of admonition, in which the world saith, See man how he loved thee, which made me for thee; I serve thee as thou servest him which made both me and thee. The third voice, the voice of threatening, where the fire saith, thou shalt be burnt by me: the water saith, thou shalt be drowned by me: the earth saith, thou shalt be swallowed by me, as some have been: and if thou lay by thy obedience to him, we put off all subjection to thee.  
Theresore, saith Saint Gregory, all Creatures call upon man to serve him, because he is the sum and epitome of all, and that do and pay thy due homage, and all creatures shall willingly obey thee.   

Q. What is the Soul?  
A. It is a spiritual and real substance created by God to enliven the body; and by how much the heaven is more glorious than the earth, by so much doth the beauty of the soul excel the body; the immediate descent being from God, and not from the body: for the Wiseman saith, Si cum corpore oritur, cum corpore moritur: If it had his beginning from the body, than the body's end would determine that, but after the soul once lives, it never dies, it dwells in the body, and governs it, as the Pilot in the Ship, directing it from haven to haven: the Soul is all this while imprisoned in the body, and yet to it some bodies are palaces to others straightened prisons: according as one writes one,  
She who's saire body no such prison was,  
But that a Soul might well be be pleased to pass  
An age in her. And so further speaking of the freedom of the Soul in death, saith then,  
Think that a rusty piece discharged is flown  
In sunder, and the bullet is his own.   

Q. Wherefore is the Soul of man called the Lantern of God?  
A. For the Light that is infused into it by God, in whom all the Divine faculties dwell, and therefore for the most part is put for the whole man: for, mens cuiusque es est quisque.   

Of secret writings.  
The Ephesians, Act. 19 19 had certain writing and magical notes, which they used in every place, and always came away victors: It was the Ephesians that used curious and unlawful Arts, which when Saint Paul heard of them, and to that end wrote bitterly against them, they gathered their books together, and in open view burned them, which in estimation were worth fifty thousand pieces of silver.  
Suetonius reports, in the lives of the twelve Coesars', Eoistles of his to be so obscure and secret, that they could not be read but by former Intelligence, for one letter went in the room of another, as D for A, and so of the rest.   

Q. What is the most faithful messenger, and yet carries with it both reoson and speech?  
A. An Epistle or Letter: of which one writes,  Discere fit charum, quamvis primo sit amarum. 
But it Letters of secrecy shall be intercepted, then to prevent that, Pliny writes of an herb called Goat's Lettuice, which with the milk thereof writing on any groundwork, or paper, and dust strewed afterward on, and dried, may be perfectly read.  
Likewise to write with new milk, is a safe way, and deceives the eyes, putting but a little coaldust upon it, and then what could not be seen before, is apparently read.  
Likewise to write with the juice of an Onion, being wet, may be perfectly read, and not before discerned: and this was practised by one of the gunpowder-Traytors out of the Tower, in a letter written to Garnet: the letter was common, for the body of it that was ordinary compliment, but the margins contained the mystery so discouered and found out.   

Q. What is that, the more feet it hath, the slower it goes; the fewer, the more upright, and swift it walks about the world, and hath twice ten horns?  
A. A man not yet come to his Staff.   

Q. Whether is it better to be sprung from good parents, or to be good in enes' self?  
A. To be good, and not to live by another's blood, or fame. according to the Poet:  
Miserum est aliena incumbere fama.  
To live by others breath, I hold a sickly state,  
And if I were to choose a wife, I such a choice would hate  
As had not many living goods for me to taste and see,  
But only such as now are dead in th' ancient pedigree.   

Q. What do we most love, and best esteem?  
A. Those things we hardest achieve: according to the Poet:  
Quod venit exfacili, faciles segnesque tenemur:  
Quod spes, quodque metu torsit habare juvat.  
Englished:  
But light we reckon that we slightly gain,  
Valuing the subject as it costs us pain.   

Q. What small garment is that which is made of cheap wool, and yet of most incomparable price?  
A. The Episcopal Robe, which was used to be given gratis from the Ancients, and of itself is of small value, yet now with the enchanted Roses, the Agnus Deies the Apostolical breves, the exorcises, swords, and wooden crosses, it costs many thousands before it sits on the Pope's back.  
The Pope saith, that for Layickes to read the Scriptures in a known tongue, is to set pearls before Swine.   

Q. What was the most monstrous Embassage that hath been heard of?  
A. An Embassage came to Rome by three Ambassadors, the one whereof was troubled with the Gout, the other with wounds in his head, and the third with tremor in the heart: which Cato observing, said to the Senate laughing, Here is an Embassage come without head, or heart, or feet.   

Q. Why hath God given us two of all members of the body?  
A. That if by any accident the one fail, it may be supplied by the others help, and therefore we have two hands, two legs, two feet, two ears, two eyes, but but one Soul, to show the incomparable value thereof, that it is more worth than all the world: for what shall a man give for the ransom thereof.   

Q. Whether is the lighter plague, that of the Sword or of the tongue?  
A. That of the Sword, for that only wounds the body, but this the soul: the tongue is, many times, accessary to murder, stirs that fire, that nought but blood can quench. Saint Bernard saith, the detractors tongue is a threefold lance, that at one blow wounds three, the speaker, hearer, and him that is detracted: further he saith, the Detractor hath the Devil in his tongue, the hearer in his ear, the consenter in his heart: it is said, between the heart and the tongue there should be a marriage; for it is Uerbum in c●…rde, before it be Uerbum in ore: and those words that are spoken by the tongue, without the consent of the heart, are said to be conceived in Adultery.   

Q. Whether is our Country, or our parents to be more honoured?  
A. It is the answer of a Wiseman, that our Country; that our Country was before our parents, and therefore first to be honoured.   

Q. May it be one Ship should compass the whole world?  
A. That with wonder have our eyes beheld in our noble Countryman Drake: and so hath the sound of the Gospel gone over the whole world, so that now we believe the end of the world not to be far off.  
●…he number of 40 is a time re●…keable in holy Scriptures for penitency and affliction: for 40 days Christ fasted for our sins, 40 years wandered the people in the wilderness, 40 days had the Ninivites to repent, 40 days continued the waters of the flood, etc.   

Q. Doth money make a rich man?  
A. It doth not, but the contrary; for that is never too little, that is enough; and there is never enough where there is not content, though too much; for our happiness or infelicity is of our own making.   

Q. When do enemies profit us, and friends hurt us?  
A. That is done so when as an enemy justly reprehends us, it profits; but when a friend falsely praiseth us, it hurts us.   

Q. Of what Nations consisted the four Empires?  
Assirij primiregnarunt, postea P●…  
Post Persas Graeci, Germani 〈◊〉 dominantur.  
Englished:  
The Assyrian first, the Persian than began;  
The Grecian next, the Germane now the man.   

Q. Of what estates consists the Columns of the Roman Empire?  
A. Of 4 Dukes, 4 Marquesses, 4 Landgraves, 4 Burgraves, 4 Earls, 4 Barons, 4 young Lords, 4 Knights, 4 Citizens, 4 Page's, 4 Clowns.   

Q. What was the Answer of that cowardly fugitive?  
A. That he had rather laugh in health after his flight, then be praised, being dead, after the battle: one said, for his enemy's flight he would make him a silver bridege.   

Q. Whether is it more easy to judge between enemies or friends?  
A. Bias was used to say, that he had rather judge between Enemies; for between friends he should get an enemy, but between enemies, a friend.   

Q. Where is it that no man is counted evil, but be that doth no evil?  
A. In the company of the wicked, thiefs, robbers, and the like.   

Q. Who are those that live and speak after their death?  
A. Learned and godly Writers, as the Poet will tell you:  
Vivere post obitum doctos vis nosse viator,  
Quod legis ecce loquor, vox tua namque mea est.  
Know that our Learned Writers dead and gone,  
They have two lives, where other have but one.   

Q. What is the true use of all learning?  
A. To make a ladder to mount thee up to heaven: for otherwise, if a man had all Sciences, ad unguem, all Languages ad verbum; if a man had all the learning in Plutarch's Volumes, if these gifts and knowledges to himself did not teach him to be more than a man, to reach nearer to heaven, all these were but common benefits.  
Aristotle being about to dye, certain of his Disciples standing about him, thus commended his soul, Now he that receives the souls of all Philosophers, receive thine. Severus the Emperor, about to dye, said, I have been all things, and now shall be nothing.   

Q. Who was he, that the same, moment he was buried, was again revived, and came forth of his grave?  
A. A certain man buried in that Tomb where the Prophet was, touched but his bones, and was revived thereby, 2 King. 3. 21. Eccles. 48. 2.  
A wonderful Epitaph set up, in Bononia apud Spingeides, or Spinx in which, according to the opinion of learned men, there lies more wisdom than is compiled in many books: and so it follows,  
Aelia Lelia Crispis, neither man nor woman, nor Androgina neither maid, nor young man, nor old woman, neither chaste nor harlot, but all, was taken away, neither by hunger, nor sword, nor poison, nor fire, nor plague, but by all; and he is neither in heaven, nor the waters, nor the earth, but every where.  
Lucius Agatho Priscius, neither husband nor lover, neither necessary nor deserving, neither laughing nor weeping, neither Mountain nor Pyramid, nor Sepulchre, but all, knows and knows not who put her there: eos qui volet consulat, for none but Oedipus can this interpret.   

Q. Doth. education alter nature, or not?  
A. It doth, as it was sufficiently experimented by Lycurgus two dogs, the one sprung from a good breed, and hunter's kind, the other from a worse race, but better brought up and exercised in hunting, whilst the other was brought up at home, and pampered in idleness: now after this, threre is a game set before them out of the Forest, and a service of meat; this houshold-dogge he forsakes the game, and falls to his porridge, the other, he bears all over to follow the game: and herein is the difference of Education tried, as may well appear to be a new nature: likewise this is found true in the practice upon better subjects.  
Cleanthes being asked the difference between Logic and Rhetoric, first he showed his clouched hand, and then by and by his open hand.  
Stobeus saith, Deliver not in many words a little, but in few words much.  Ernesius counsel to his sriend. 
Take heed thou requirest not great things in thy suit, lest he to whom thou suest may do it, but with some vexation to himself; or if he deny it with sorrow.   

Q. What is that which though contained in a small circuit, yet with her voracity, keepeth, snatcheth, and devours all things?  
A. The stomach, which if it wants natural food, cuts sharper than a Razor, will break stonewalls, will compel a man to eat Cats, Dogs, Leather, or the most vildest things that are, as hath been experienced in diverse sieges and famines, where a mouse hath been sold at weight of silver.   

Q. Amongst Saint Paul's many and Divine Epictles, which do you account the most excellent?  
A. Holy, and lively, and heavenly are all; for he learned wisdom out of the third heavens: but yet to me, of all the other, those which he wrote, being in bonds, to the Ephesians, to Tim●…thy, to the Col●…ssians; like that Noble Soldier that maintained Christ's cause the more valiant before his Enemies, and in the midst of them, so did this Christian Champion: So he begat Onesimus in bonds; for though he was captive, the word of God was free: for he reserved both a liberal tongue, and a plentiful style.   

Q. What is the most guilty part of Time?  
A. Opportunity: which if neglected, maketh the best thing unrespected, according to the Poet:  
Like to a poor man so befriended,  
Or Summer's Chimneys, Winter ended;  
Or like to Soldiers, wars being done,  
Or like to Dogs, their razes run,  
Or like to beauty wrinkled old,  
Or like a secret known, and told,  
So Time of all the dearest cost,  
Not taken by the foretop, lost.  
And for the guilt, anotherthus,  
O Opportunity, thy guilt is great,  
'Tis thou that executes the Traitor's treason,  
Thou setst the Wolf, where he the Lamb may get,  
Whoever plots the fin, thou points the season:  
And in thy shady cell, where none may spy him,  
Sits sin to seize the souls that wander by him.  
Thou mak'st the Vestal violate her oath,  
Thou blowest the fire when temperance is thawed,  
Thou smotherest honesty, thou murderest truth,  
Thou foul abettor, thou notorious band:  
And to express thy nature here in brief,  
Thy honey turns to gall, thy joy to grief.  
When wilt thou be the humble suppliants friend,  
And bring him where his cause may be obtained;  
When wilt thou sort an hour great strife to end,  
Or free the soul that wretchedness hath chained,  
Give Physic to the sick, ease to the pained?  
The poor, lame, blind, halt, creep, cry out to thee,  
But they ne'er meet with Opportunity, etc.   

Q. Why is the earth barren of grass, where richest Mines of gold and silver lie under buried?  
A. Because wise Nature hath locked up and covered deep those metals which she foresaw should hereafter trouble the world, and made the Carpet that covereth them, as barren as the breast of some of these unprofitable rich jailors.   

Q. What was Diogenes reason ●…herefore he counselled his friend not to lend money?  
A. Because, saith he, if thou lend, thou shalt not receive again; if thou do, not so soon; if so soon, not so good; if so good, than thou losest a friend: To this purpose agrees the old saying,  
I once had money and a friend,  
And joyed them both together,  
I lent my money to my friend  
At need to do him pleasure:  
His need supplied, he slighted mine,  
And did not back repay  
The money at his pointed time,  
And at my fixed day.  
I sought my money of my friend  
He paid it back in hate;  
My money had I lost, my friend,  
And now repent too late.    
FINIS.