NEWFOUND LAND THE GOLDEN FLEECE Divided into three Parts, Under which are discovered the Errors of Religion, the Uices and Decays of the Kingdom, and lastly the ways to get wealth, and to restore Trading so much complained of. TRANSPORTED FROM Cambrioll Colchos, out of the Southermost Part of the Island, commonly called the NEWFOUNDLAND, By Orpheus' junior, For the general and perpetual Good of Great BRITAIN. LONDON, Printed for Francis Williams, and are to be sold at his Shop at the sign of the Globe, over against the Royal Exchange, 1626. THE MUSES AND THE GRACES, BY THE hands of Orpheus' junior, do here present this Treatise of the Golden Fleece at the Feet of the most Noble, Mighty, and hopeful King of Great Britain. GReat Monarch, though You with Apollo's lore, And with your Father's rules are polished more: Though You of riper judgements do not want Proiectours rare, and full as elegant; Disdain not yet to mark what we intend, And to Your Grace by Orpheus recommend. Though we no Gold, nor Precious Stones present, The value notwithstanding here is sent; King Gyges' Ring to see the Cause of harms, A Newfound Fleece to raise both Arts and Arms. Christ was well pleased with the poor widow's mite; No less a Lark excels the greatest Kite. A little Part a wise King will prefer Of Practic Art before all Dreams, that err. An Emperor, one of Your Name the fifth Commines Books held as a peerless Gift. So did King Phillip's valiant Son account Poor Homer's Works rich jewels to surmount. This no Utopia is, nor Commonwealth Which Plato feigned. We bring Your Kingdom's health By true Receipts; which You will relish well, If Humours rank by Physic You expel. In pithy fresh Conceits Your mind may joy, When sundry Troops of weighty Cares annoy. Musae & Charites hoc Opus de Aureo Uellere Orphei junioris manibus traditum ad Pedes Potentissimi & maximae spei Magnae BRITANNIAE Regis humillimè submittunt. Magne Monarcha, licet scriptis ab Apolline magno A Patre Praeceptis perpoliare tuo. Nec Polypragmatici pollentes munere fandi, Nec tibi deficiant Cognitione graues. Ne de digneris tamen haec Documen●aprobare, Quae tibi nunc Orphei mittimus hausta manu. Non Aurum Gemmasque tibi sed ditius Auro Et gemmis dignum Principe portat Opus. Vota Precesque Deo, viduae Munuscula Christo Regibus egregijs & placuere Libri. Carolus Historiam Cominaei Quintus amabat, Sub Ceruicali deposuitque su●. Nec minus Iliados Proles animosa Philippi Inter bellandum saepe legebat Opus. Non hîc Eutopiam, non hic Phantasma Platonis, Regi nil praeter materiale damus. Dulce reale tibi, cuius Mens obruta Curis Multiplici rerum mole vacare neguit. To the indifferent Readers. Judicious Readers, in this busy time I know you will wonder, how I dare bring forth new Projects shadowed under a glorious Title to reform Errors, and to restore Trading, when men of far greater understanding do find themselves puzzled, gravelled, and almost at their wit's end, accounting the task to exceed all the labours of Hercules. The presumption, I confess, is great. Yet when I had called to mind that Action of Diogenes, how he tumbled up and down his Tub very laboriously at such time, when all his Neighbours prepared themselves for Arms, I resolved likewise to do somewhat, and by toffing too and fro the barrel of my Conceits, albeit barren and inferior unto many thousands in this Kingdom, to encourage others to lend their hands unto the Public prop, if not perpetually to secure it, yet for a time to stay it, until their wisdoms had concluded on stronger means. Among many Remedies, which I have here produced, perhaps they may light on some not to be contemned. At the least those which are Thrifty, will con me thanks for reprehending of multiplicities of Law Suits and Prodigality: Both which do keep our State in an under balance. The one vice disunites our hearts from the harmony of Concord; making us unworthy of the Communion of Saints, and consequently of the Lords Table, and the other disperseth our substance, that we cannot yield sufficient supplies to save the honour of our Country. What a mass of treasure do we yearly spend in foreign Commodities? What abundance of Silks do we consume on our backs? What a deal of Gold and Silver lace? while the wary Spaniard, who hath the Indies in possession, contents himself with his own Fashion and lesser moderation both in Apparel and Diet. The Dutch they follow no extravagant Attires. Every man is distinguished in his Rank: some by wearing a Copper Chain, others a Silver; and the Nobler of Gold. In France the meaner sort of women wear Hoods of Taffeta, other of Satin, and the better of Velvet. No man intrudes into another's vocation. But with us, joan is as good as my Lady, Citizens Wives are of late grown Gallants. The Yeoman doth gentilize it. The Gentleman scorns to be behind the Nobleman. Yea, many are not ashamed to go as brave as the King. And if a Wiseman chance to tax them for their prodigal humour: They will answer, that it is for the credit of the Kingdom; which indeed is a most weak excuse: for what redounds to the public damage, and loss ought not to be termed honourable, as not safe nor worthy for a discreet Inhabitant to vaunt of. Such gaudy sights never last above a nine days wonder, nay, sometimes one only day, like your Pageants, and then the memory becomes stale, their Silks out of fashion. But the example, like a Leprosy, is transferred from the Court to the City, from the City to the Country. Of these and many other abuses, which our State had need to look into, I purpose in this Treatise to discourse, submitting the necessity of their Reformation to the Higher Powers consideration, as is meet and convenient. In the first Part I will endeavour to remove the Errors of Religion, in the Second the Diseases of the Commonwealth: And in the Third Part I will discover the certainty of the Golden Fleece, which shall restore us to all worldly Happiness. To the uncharitable Readers or Deriders of our GOLDEN FLEECE. MY Masters, You that slight the first Lesson of the Psalms, you that plot at home, like crafty Crowders, torcape the fruits of all painful Trades without wetting your Cat's feet, though the Fish be never so dear prized, you I say, who repos● your chiefest Felicity in playing on the Viol of Fraud, and in idolising a painted Strumpet, come not at Colchos, nor presume ye once, more than Tantalus, to touch the Golden Apples of our Hesperides. There lies a Couple of Dragons in the way. Pinge duos Angues, sacer est locus. The Place is not for you. They that labour not with sweat, shall not taste of our Sweet. Keep ye then at home, like clinical Apes to your Clogs. As a black Sheep among some of you is accounted a perilous beast; no less offensive is the grim Porter of the Golden I'll. Yea and the Ram, which bears the precious Fleece, hath Horns more piercing then Pikes to assault the assailant Lozel. It is good sleeping in a whole Skin. Follow the example of Gryllus, who liked so well of his Epicurean and Swinish shape, that when the wise Ulysses had wrought the means for all his Companions to resame their manly forms from their sensual and beastly shapes, into which the Witches of this enchanting World had metamorphosed them, he utterly refused to return into a reasonable Creature, saying, that of all forms, he best agreed with the Hogs, Epicurus de grege Porci. It is pity therefore to reform and reclaim any against their wills. If wallowing in mire do so delight you, return to your dunghills, until you grow fit for fat Bacon. Or else you may petition to Circe and Calypso to confer on you the shape of Ganders, and to hiss bravely until the Foxes steal upon you. O imprudent Readers! Will you still lull in the bosom of careless Security? Will you never leave your carping at virtuous Projects? When the Rain raineth, & the Goose winketh, Little knows the Gander, what the Goose thinketh. Little know you what your Wives and children are like to suffer after these storms. Little know you, or at least your hearts, like Pharaohes, are so hardened that you seem not to know it, that the chiefest Cause of our Decay of Trading proceeds by Prodigality & the multiplicities of Law Suits nourished for some private men's advantage. Veritas non quaerit angulos. The way of Truth is plain without indirect turnings. This is the effect and event of your uncharitableness. I write not in passion, that our indicious Senators should esteem my words, like the fortune of Cassandra, who was said to have the Gift of true Prophecy, but withal such ill luck, that none would believe whatsoever she prophesied. Now the Impost●me is ripened, and Time the Discoverer of deceits hath made it manifest, that nothing hinders neighbourly love, and the union of minds for the execution of Noble Actions, as much as malicious rancour and civil discord at home. It is in vain for me to dissuade you from envying and inveighing at our Golden Fleece, seeing our Preachers with their more Divine admonitions have miss to convert you. Hiss then and spare not. Continue still in your customary courses of scoffing and scorning, until you smart at last for your Sardonicall Spleens and ominous laughter. But what a preposterous thing is it, That the Member which Nature form to utter the glory of the Creator, to serve like a Golden Trumpet, or sweet sounding clapper in the Bell of God's Temple to convert Sinners, to comfort the sorrowful should degenerate from the proper Office, for which it was ordained? and now to become so much perverted, as to flout at all good endeavours? Either leave off your mocking, or make the World partaker of a better work. Cum tus non aedas, carpis mea Opuscula, Mome; Carpere vel noli nostra, vel aede tua. Thou putst not out thy works, yet carpst at mine; Leave off to carp at mine, or put out thine. In the mean space, as long as like Mules you cla● one another, I assure your wise Mastership's, that you shall but minister matter to Buffoons of rederision, as some of your alliance sometimes felt from the mouth of Tarleton, who being upon the Stage in a Town where he expected for civil attention to his Prologue, and seeing no end of their hissing, he broke forth at last into this Sarcasmicall taunt: I lived not in that Golden Age, When jason won the Fleece: But now I am on Gotams Stage, Where Fools do hiss like G●ese. In Commendation of the Golden Fleece produced by Orpheus lunior. WE need not now complain for want of Tra●e Sith from the West we golden wares may lad; Which Orpheus shows in this his Golden Fleece, A Trade more rich, than jason brought to Greece From Cotchos Land; if by our slothful ease And wanton Peace we lose not the increase. What I first chalked two years at Cuperts' Cone, New Cambriols Planter sprung from golden-grove, Old Cambria's Soil, up to the Skies doth raise. For which let Fame crown him with sacred Bays. JOHN GVY. An Epigram upon the Golden Fleece, moralised by the Author for the good of Great BRITAIN. Orpheus' but late our Woods did make to ring, Cambrens, Caroleia. And to his Harp great Charles his Carols sing. Since that he touched upon th' Italian shore, The New sound Politic. Whence Boccalinies' News of State he bore. But Orpheus now forsaking Eastern Greece, From Western Colchos brings the Golden Fleece; Which no Utopia is, nor Fairy-land, Yet Colchos in Elysian Fields doth stand. Three lucky Births his Brain makes to appear, Whereas most Creatures breed but once a year. Men Hercules among the Stars did put, 'Cause Hydra's triple Head He off had cut. Unto the Sphere shall He advanced be? And our new Orpheus have no high degree? Three Monsters Heads that lops off at one blow, Error, Vice, Want, which in our Country grow? The One foul mouthed Cerberus did quell, And chayning fast, him dragged about Hell: The Other Error, which in Hell was bred, Hath by strong Reasons bound and Captiveled. The Augean Stables He of filth did cleanse: The Other Men, of vice and foul Offence. Th' Hesperian Apples He by waking got: But Orpheus greater Gain doth us allot. For which let Paris judge, who now shall have The Golden Apple, which the World doth crave? STEPHEN BERRIER. In Honour of the Golden Fleece described by Orpheus junior. O How my heart doth leap with joy to hear, Our Newfound Isle by Britain's prized dear! That hopeful Land, which Winters six I tried, And for our Profit meet, at full descried. If Hope of Fame, of quiet Life, or Gain May kindle Flames within our minds again: Then let us join to seek this Golden Fleece, The like ne'er came from Colchos into Greece. orphans removes all Errors from the way, And how this Land shall thrive, he doth bewray. Thus ships & coin increase, when least we thought, For Fish and Trains Exchange, and all unbought, JOHN MASON. The Contents of the Chapters of the first Part of the Golden Fleece. THe occasion of this Treatise, called the Golden Fleece. And the Reasons which moved the Author to intermingle merry and light conceits among matters of consequence. Page 1. CHAP. I. The great care, which Apollo takes for the Monarchy of Great Britain. The singular and respective love, which he bears towards the hopeful and magnanimous King Charles. And how by his Proclamation, he caused Mariana the jesuit to be apprehended for animating Subjects against their natural Prince. pag. 18. CHAP. II. The Conviction of Mariana the jesuit by the Testimonies of the Scriptures, and of the Ancient Fathers. Apollo condemns Mariana the jesuit, to be tortured in Ph●laris his Brazen Bull, and banisheth the pernicious Sect of Jesuits out of the Territories of Parnassus. pag. 30. CHAP. III. How Doctor Wicliffe of Oxford, espying in a Church at Athens, a Franciscan Friar a kissing of a Maidof Honour belonging to the Princess Thalia, brought S. Frances to surprise them, who of mere idiotism applauds the Fall. pag. 38. CHAP. IU. Doctor Wicliffe connents Saint Frances and the kissing Friar before Apollo. Saint Frances defendeth the cause, and discovereth seven sorts of kisses. Apollo refuteth his defence, condemns the Friar, and abolisheth all Monastical Orders. pag. 39 CHAP. V. Apollo censureth Thalia and her Gentlewoman for their lascivious pranks; and reformeth the Comical Court. pag. 50. CHAP. VI The Author of the Nun's discovery at Lisbon exhibits a complaint to Apollo against Father Foster the Friar, Confessor to the English Nunnery at Lisbon, for committing carnal copulation with sundry of them. Apollo makes a discourse of Auticular Confession, adjudgeth Foster to Ixion's Wheel, and suppresseth all Nunneries. pag. 59 CHAP. VII. Thomas Becket of Canterbury, accuseth before Apollo Walter de Mapes Archdeacon of Oxford in King Henry the Seconds time, for defending the Marriage of Priests against the Pope of Rome's Decree. pag. 65. CHAP. VIII. Walter de Mapes is commanded by Apollo to defend his Positions against the Pope and Becket, who accordingly obeyeth, and proves the lawfulness of clergymen's Marriage, both by the Testimony of the Scripture, and of the Ancient Fathers. pag. 68 Apollo reverseth the Pope's Canon made against the Marriage of the Clergy, and to that purpose sends out a Proclamation. pag. 73. CHAP. IX. Apollo upon Information given him by the Greek Church of Images, erected by the Pope in the Western Churches, and of Invocations on Saints confuteth these Idolatrous Traditions, both by the Testimony of the Scripture, and by the Positions of the Primitive Church. pag. 74. CHAP. X. Martin Luther arriving at Parnassus, shows to Apollo, how the Popes under colour of redeeming men's Souls out of Purgatory, used to conicatch Christians by the sale of Pardons. Apollo condemns both the Fable of Purgatory, and the use of Popish Pardons. pag. 81. CHAP. XI. Gratian the Canonist convents the Waldenses and Albigienses before Apollo for celebrating divine service in their Country Language, and not according to the Rites of the Romish Church. Zuinglius defends their cause by the Authority of the Scriptures and of the primity Church. Apollo pronounceth a definitive Sentence against the Pope, on the behalf of the Waldenses and Albigienses. pag. 85. CHAP. XII. Berengarius reneweth his opinion of the Lords Supper, and proves both by the Scriptures and by the Authority of the most ancient Fathers of the Primitive Church, that the same is to be taken after a spiritual manner, and in commemoration of the Lords death. pag. 91. CHAP. XIII. The Romish Church accuseth the Church of Aethiopia, for denying to acknowledge her to be the Mother and Catholic Church. The Patriarch of Alexandria challengeth the Pr●macie over that Church, and proves the Pope of Rome to be an Intruder, and to have no Right at all over the Church of Ae●hiopia. Apollo determineth the difference by discovering the ways how the Pope got the Supremacy over the Western Churches, and how both he and the general Counsels err in matters of Faith. pag. 96. CHAP. XIV. Scotus the Master of subtle Questions convents Sir Geffrey Chaucer for calling the Pope Antichrist, and comparing the Romish Church to the griping Griffon, and the true Church to the tender Pelican. pag. 110. CHAP. XV. Sir Geffrey Chaucer being provoked by Scotus to defend his Cause, proves the Pope to be the great and universal Antichrist prophesied in the Scriptures. pag. 121. CHAP. XVI. Apollo's judgement of Chaucer's Apology concluding that the Pope is the great Antichrist. pag. 131 CHAP. XVII. Apollo's sentence promulgated for the Impurity of the Church Militant. Doctor Whitgift Archbishop of Canterbury, complains against Cartwright, Browne, and other Puritan Separists, for invaighing against their Superiors. Apollo condemns this Sect, exhorting them to unity and to return to the bosom of their Mother Church. pag. 133 CHAP. XVIII. The memorable Synod of Dott accuseth Arminius before Apollo, for broaching out of new Opinions in the Church to trouble the brains of the weaker. Apollo confutes Arminius, and showeth what a sober minded Christian ought to conceive of deep Mysteries. Arminius is commanded to recant. pag. 137 The conclusion of the first Part. pag. 146. The Contents of the Chapters of the Second part of the Golden Fleece. CHAP. I. MAlines and Misselden, two Merchants of Great Britain, do severally declare their Opinions touching the Decay of Trade, and the Causes of the underballance of their Native Commodities with the Foreign, which were brought into that Kingdom. Apollo bewaileth their misery, and commands a further enquiry to be made of the Causes. pag. 1. CHAP. II. Apollo causeth a jury to be impanelled out of the Universities of Oxford, Cambridge, S. Andrew's, Aberdine, and the College at Dublin, to find out these persons which sold Ecclesiastical Linings. The Presentours discovering some, bring them before Apollo. His Majesty's censure, with his discourse of the Right of Tithes. pag. 6. CHAP. III. Upon a Bill of Complaint exhibited by Aeschines and Papinian, against Rewards unequally conferred on persons of mean desert and descent, Apollo pronounceth a peremptory Doom. pag. 15. CHAP. four Hugh Broughton upon some discontentment taken in seeing his inferiors promoted to eminent places before himself, complaineth unto Apollo, that Florio, Deane of Thaliaes' Chapel, profaned the sacred name of the Litany, by singing the same intermixed with trivial toys. Apollo causeth Florio to repeat his Litany. pa. 18. CHAP. V. Apollo, after some show of distaste against Florio, for his new moral Litany, at the last gives him leave to defend it. Florio in a brief Oration declares the reasons, why be innented such a strange form of Litany. Apollo pronounceth his Censure. pag. 26 CHAP. VI Apollo asketh the Author of the Golden Fleece wherefore his Countrymen of Wales, having the commodionsnesse of the Sea with a large scope of land, are notwithstanding very much impoverished of late. The Author imputes the cause unto the multitude of Law Suits. pag. 29. CHAP. VII. Orpheus' junior exhibits a Petition unto Apollo to diminish the number of Lawyers, and to punish their offences. Apollo's Answer, showing how they may be restrained and punished. pag. 36. CHAP. VIII. Bartolus and Plowden, by the instigation of the jesuitical Faction, do appeach Orpheus junior before Apollo, for certain Offences supposed to be committed by him. pag. 40. CHAP. IX. Apollo commanding Orpheus junior to answer the Accusation of Bartolus and Plowden, who obeying extoilesh Charity, taxeth Coney-catching and Hatred, and commends the Laws. Apollo smiled to see the impudency of these Lawyers, yet not to seem partial in his Servant's cause, he commanded Orpheus to defend himself, who thus began. pag. 44. CHAP. X. The learned Universities of Great Britain do find themselves aggrieved, that Popish Physicians are permitted to practice Physic in this Kingdom. Apollo remedies their grienances; and decreeth that the Popish presume not to minister Physic to any Protestant, but to them of their own Sect. p. 54. CHAP. XI. The Nobility of Parnassus do complain, that their Inferiors with their Wines do wear richer Apparel than themselves, showing likewise, that they have encroached on other Privileges of theirs to be hurried in Coaches, by which presumptions many other corruptions are lately crept into Apollo's Court. p. 57 CHAP. XII. Apollo commands certain of his Attendants to prescribe remedies, how Husbands should live with their Wines chastely, and without jealousy to be Cuckolded, as also how men should contemn the baits of beautiful Women. pag. 62. CHAP. XIII. A Corollary or an epitomised Censure of Apollo pronounced after the aforesaid Opinions delivered. touching the Election of Wives and their usage. p. 72 CHAP. XIV. Cato the Censor of good manners having arrested certain Persons a drinking more than the Laws prescribed them, brings them before Apollo. His Majesty reproves them for their Drunkenness, and banisheth them for ever out of the precincts of Parnassus. pag. 73. CHAP. XV. The Author of this Treatise called the Golden Fleece, exhibits a Bill of Complaint against the Tobacconists of Great Britain. Apollo condemns the immoderate use of Tobacco, and recommends the care of the extermination thereof to the Clergy and to the Temporal Magistrate. pag. 78. CHAP. XVI. Traiano Boccalini the Author of the Book called the Newfound Politic complaineth to Apollo, that the Seven Wisemen of Greece, who were put in trust to reform the World, did deceive his Majesty's expectation; and that the World was worse than ever it was. Apollo retires himself in discontent; but at length by the Fraternity of the Rosy Cross, he is comforted and walks along with them in Procession. pag. 83. CHAP. XVII. The four Patroness or patriarchs of Great Britain do sing in Procession the ensuing Rhythms. Apollo pronounceth a conclusive Oracle to remedy all Abuses, preparing the way to the Golden Fleece. pag. 87. CHAP. XVIII. Orpheus' junior showeth that one of the chiefest causes of the Decay of Trading in Great Britain, proceeded by the rash Adventures of the Western Merchants in passing the Straits of Gibrakar, and i● fishing on the Coast of New foundland, without wasting ships to defend them from Pirates. pag. 102. The Contents of the Chapters of the third Part of the Golden Fleece. CHAP. I. Orpheus' junior is required by Apollo to discover where the Golden Fleece lies. Orpheus performs his Majesty's commandment, shows that there be sundry kinds of the Golden Fleece, all which, after an allusion to the English natures, he reduceth into one main Trade, to the Plantation and Fishing in the New foundland. The general cause, which moved Orpheus to regard this Golden Fleece. Page 1. CHAP. II. Orpheus' junior particularizeth the manifold benefits of the Golden Fleece, which might serve to repair the decay of Trade, lately complained of in Great Britain, and to restore that Monarchy to all Earthly happiness. pag. 11. CHAP. III. Apollo calls an Assembly of the Company, for the Plantation of Newfoundland, where Master Slany, Master Guy, and others, meeting by his Majesty's commandment, Captain john Mason is willed to disclose, whether the Golden Fleece be there, where Orpheus junior alleged it to be. Captain Mason averreth it to be in the same Island more abundantly then in any other place. pag. 19 CHAP. IU. Apollo commands john Guy, Alderman of Bristol, to sh●w how the Plantations in the Newfoundland might be established and secured from the cold vapours, and foggy mists which in the Spring are supposed to molest that Country. pag. 26. CHAP. V. Sir Ferdinando Gorge is accused by the Western Fishermen of England, for hindering them of their stages, to dry their Fish in New England, and from trading with the Savages for Furs and other commodities. Ferdinando Gorge his answer. Apollo reconcileth their differences. pag. 30. CHAP. VI Apollo moved to pity upon a Petition preferred unto him by certain Sailors Widows, whose Husbands perished in the Voyages under the East Indies Company, causeth four famous Knights of Great Britain, Sir Francis Drake, Sir Martin Frobisher, Sir Henry Middleton, and Sir Thomas Button, to signify their opinions, where about the best passage to the East Indies did lie. pag. 39 CHAP. VII. Apollo's censure of Sir Thomas Buttons Voyage to the Northwest Passage. His directions for the preservation of health in frosty seasons, and for the preventing of the Scurvy. An Elegy in their commendations which adventured their persons for the discovery of the aforesaid Passage. pag. 46. CHAP. VIII. The Merchants of Lisbon do complain on the English and Hollanders, for trading into the East Indies for Spices, Drugs, and other Commodities. Apollo rejecteth their complaints, and adviseth how they may sail thither with lesser inconveniences, than heretofore. pag. 51. CHAP. IX. Apollo sends for some of the Merchant's Adventurers of every several Company out of Great Britain, graceth them with his countenance, and promiseth them the continuance of his Favours. pag. 58. CHAP. X. Apollo to make the Golden Fleece a complete Catholic Restoratine to the State of Great Britain, commands the seven Wisemen of Greece to declare out of their experience, some more means for the enriching of that State: which they severally perform. pag. 59 CHAP. XI. Apollo not throughly contented with the projects of the seven wisemen of Greece, commands others, viz. Cornelius Tacitus, Comminaeus, the Lord Cromwell, Sir Thomas Chaloner, Secretary Walsingham, Sir Thomas Smith, and William Lord Burleigh, who were known to be far more Politic Statesmen, to deliver their opinions, how Great Britain might be enriched. pag. 71. CHAP. XII. The Order, which Apollo took for the settling of the Golden Fleece, before his late Progress into the Tropic of Cancer, recommending the same to the care of the Fraternity of the Rosy Cross, the four Patrons of Great Britain. The consultation of the four Patrons for the good of Great Britain. The copy of Saint David's Sonnet, which he pronounced in the Amphitheatre ●t Parnassus, in honour of the King of Great Britain's Marriage and Coronation. pag. 81. CHAP. XIII. Upon an Information preferred before the Lady Pallas against Scoggin and Skelton, for interrupting of Saint David in his Sonnet, She utters some Observations on the behalf of the Learned, and thereby takes an Occasion to banish all Scoffing Companions from Parnassus, and from becoming at any time after partakers of the Golden Fleece, discovered in this Treatise. pag. 93. The Conclusion of Orpheus junior to his Sovereign, the King of Great Britain. pag. 95. OF THE GOLDEN FLEECE: THE FIRST PART. The occasion of this Treatise, called the Golden Fleece. And the Reasons which moved the Author to intermingle merry and light conceits among matters of Consequence. IN the Month when the Celestial Ram famous for the Grecians Golden Fleece had renewed the last Spring 1626. with an equal Proportion of Days and Nights; the one presiguring joy for the Second Years Reign of our Rising Sun, and the other Sorrow for our crying and presumptuous sins; while I attended at Court to know his Royal Pleasure about our Fishing Fleets and Plantations of the Island commonly called the Newfoundland, in the latter whereof, I have for these ten years together, engaged both myself and a great part of my fortunes: it was my good hap among other Noble Courtiers, to become acquainted with Sir William Alexander Master of the Requests, and Secretary for Scotland. After some formal Compliments, it pleased him and my ancient Friend Master William Elueston, sometimes Secretary to the most Excellent Princess Elizabeth, and now Cupbearer to his Majesty, to appoint a Meeting at the Chamber of Sir William Alexander; where all three of us being met together, this learned Knight with a joyful countenance and alacrity of mind, taking me by the hand thus began: I have oftentimes wished to confer with you, but until this present, I could not find the opportunity. It is necessary, and this necessity jumps with the sympathy of our constellations (for I think we were borne both under the same Horoscope) that we advice and devose some Project for the proceedings and successful managing of our Plantations. As you obtained a Patent of the Southermost part of Newfoundland, and transplanted thither some of your countrymen of Wales, baptising the same by the name of Cambrioll: so have I got a Patent of the neighbouring Country unto yours West ward beyond Cape Briton, Christening it New Scotland. You have spent much, and so have I in advancing these hopeful Adventures. But as yet neither of us arrived at the Haven of our expectations. Only, like a wary Politician, you suspend your breath for a time, until you can repair your losses sustained by some of Sir Walter Raleighs' company in their return from Guiana, while your Neighbours the Right Honourable the Lord Viscount Falkland, and my Lord Baltimore, to whom you assigned the Northerly part of your Grant, do undergo the whole burden, supporting it with a brane resolution, and a great deal of expense, which otherwise you were obliged to perform. The like inconveniences I have felt, even in the infancy of my Attempt, whether the defects proceeded through the late season of the year, when we set out the Colony, or by the slowness of our People, who wearied in their passage at Sea, by reason of contrary winds rested themselves too long at Saint john's Harbour, and at my Lord of Baltimores Plantation, I know not; but sure I am, it cost me and my friends very dear, and brought us into much decrements; and hath well-nigh disheartened my poor countrymen, if at my humble Suit, our most Noble and Generous King Charles had not out of his Royal magnificence and respective care to us and our Posterities restored and revived our courages by conferring such moneys as might arise by the creation of Knight Baronet's in Scotland, towards the erecting of this new fabric and heroical Action. And yet I fear all this will not suffice and defray the charge. In such abundance doth my native Country of Scotland, overswarme with people, that if new habitations be not suddenly provided for them, as Hives for Bees, they must either miscarry of want, or turn Drones unprofitable to the Owner, as you well remembered in your Poetical works, which you termed Cambrensium Caroleia. Si nova non apibus condas, Rex, aluea, Fuci Ignani fient, nec tibi lucra ferent. We need not complain with our Saviour in the Gospel, that the Harvest is great, and the Labourers few; for we have many Labourers, which would willingly manure this maiden Soil, and with the painful sweat of their brows reap what they sow. But the charge of transporting them with such implements and domestical cattle, as must be had now at the first, cannot but grow to an excessive cost. To expect more helps than it pleased our most bountiful King already to bestow upon us will be in vain, I doubt, considering the scarcity of money in these days, which not only Scotland, but likewise all his Majesty's Dominions do affirm to be true. The native and genuine salt of the earth, which fructified our Corn fields with so many infinite ploughings of our Ancestors and ours is spent; nor will Lime or Marl ever recover them to the pristine and ancient vigour and fertility. English Cloth, which heretofore was dignified with the Title of the Golden Fleece, grows out of request, yea (and with inward grief I speak it) in contempt also among the Owners and Inhabitants themselves. Our Tin, Led, and Coale-mines begin to fail. Our Woods, which Nature produced, and our Fathers left us for firing, for reparations of decayed Houses, Ploughs, and Shipping, is lately wasted by the Covetousness of a few Ironmasters. What then remains in this famous Isle? Except we relieve our wants by Navigation, and these must be by Fishing, by hook or by crook, by Letters of Mart, by way of reprizals or revenge, or else by Traffic and Commerce with other Nations besides Spaniards. I would we could invent and hit upon some profitable means for the settling of these glorious works, whereto it seems the divine Providence hath elected us as instruments under our Earthly Sovereign. here Sir William Alexander stopped. To whom I returned this answer: Much honoured Sir, I grant the setting forwards of Plantations, with all needful appurtenances, requires the purse of rich Spencer, or of wealthy Sutton, in regard of the many difficulties and disturbances, which either Malice, Envy, causeless distrust, casualties unlooked for, or the carelessness of unexpert Agents may procure now at the beginning to blast our hopes in the blossom. Nevertheless, invitâ Inuidiâ, in despite of Envy, and of all malicious Angels, which by their invisible wheeling about the brains of castaways, do use to seduce their fantasies to cross the very best Designs, whereof no man living hath more cause than myself to complain: we ought to persevere in constancy, and to outdare Fortune under the Almighty's Banner. What encumbrances did the Israelites feel, before they conquered the Land of Canaan? How many Persecutions did the Church endure, before the true Christian Faith was planted? None enters into Heaven without Crosses and fiery trials composed of briers and brambles, which the Romans termed the unlucky Woods. Therefore let us lay aside all scrupulous doubts. Let us cut our Coats according to the cloth, taking care thriftily to husband the means allotted to our Plantations; which we shall the more easily accomplish, if we have not passionate Superiors to control us, nor Coadintors' in counsel to condemn us. Commonly where many Directors are, the Directions prove confused: which is the cause, that private houses be better built, & with lesser charge than public edifices of the like proportion. Yea and we shall do more in these places, where we have elevated our cogitations, and leveled our ends for a thousand pounds, than others have in Virginia or the Summer Lands for forty thousand, so that we transport for the space of the first two or three years' none but Fishermen and Labourers. By these we shall perform miracles, and return yearly into Great Britain a surer Gain, than jasons' Golden Fleece from Colchos; even with six months provision and Nets, three men in one Boat shall reap a Golden Harvest, and get worth ten pound a week in Fish being brought into Europe or exchanged there in the Country; which besides the increase of Shipping and Mariners will propagate our Plantations in a short time. Only here lies the Gordian knot to undo, a Rich man will not forgo his native smoke, nor are poor men of ability now at first to get thither. For although we have his Majesty's countenance propitious unto these profitable Erterprises, specially you of New-Scotland, yet all our wits cannot work that impression in Miser's heads to lend their helping hands to this goodly Proiect. We sue for no Lottries, we beg for no Benevolences, as others in the like cases have done. And if we should, men are nowadays so Penny-wise and Pound foolish, they will sooner bestow forty pounds upon a glorious suit of apparel, than forty shillings to better their brethren. Although these Golden hopes do shine as clear as the noonetide Sun, yet will not they enlighten muddy apprehensions, nor quicken earth-creeping wits, unless we could more firmly build up and restore the Office of Assurance, which the Moorish Pirates have lately endamaged. After I had ended my Answer, Master Elueston thus addressed his speech unto us: In my judgement you are both too suspicious and distrustful of our noble Countrymen. For some particulars you must not tax the general. Although some rake to themselves, neglecting the fruits of their Christian Faith: yet many love their Neighbours as themselves, and will strain the uttermost of their powers to succour the poor members of Christ. There be Heavenly bodies aswell as Earthly Bodies. Me thinks, you being both judicious and Publishers of Books might so combine and contrive your studies together, that the World, were it as blind as Beetles, might see with Lynceus eyes the certainty of the Commodities, the conveniency of the Trade, and the infinite benefits which may arise by these heroical erterprises, which you Sir William Alexander for your part have already chalked out, and delineated in Print. And I doubt not but this Gentleman even by a virtuous emulation, may if he please, second you with some pleasing Motives of substance and spirit able to insinuate into the minds of the dullest Creatures, the sweet fruition of the Golden Fleece, and like another jason with a brave Company of Argonauticks, stir up the most stonie-hearted to relent and relieve their distressed Brethren, which now groan, and in a manner saint under their penurious state. What will not pathetical persuasions work? Orpheus, as Poets feigned, with his harmonious Harp, drew a far more hardhearted Nation to follow his tune, and to dance after his motions. To this Sir William Alexander replied, we live not now, Master Elueston, in such simplicity and candour of mind, as those people of the Golden Age. Men for the most part are now become perverse Pigmeyes in respect of their generous Ancestors. They are better fed then taught, fair without, and foul within, if not rotten like that Spaniards apple: — Como la Mancana De dentro podrida, y de fuera galana. They are more heavie-spirited, dull-headed, and almost grown out of kind. He had need of a choice conceit, of a acquaint and transcendent wit, which will attract the minds of Earthlings to these brave Flames. An Ape will be an Ape though you cloth him in purple; and a Hog will wallow in mire, though you feed him never so daintily. Do not we find by experience that the Books of many rare Divines lie on the Stationer's hands, as it were motheaten, or inverted to base Offices, and sold for waist leaves to Apothecaries, to Glover's, Cooks, and Bakers? Nay said Master Elueston, I dare assume, Sir William Alexander, that your Books shall never be put to such vile and servile uses; nor any lively monument, which issues from a well tempered brain, like an old bough full ripe with bark, ut ra●●ale vetus. No Work lights on that fatal period, but some frothy and abortive Birth, which the Muses disdained to inspire; or some melancholy gross burden, which Lucina that skilful Midwife condemned for a Monster; or else some Book which wants the true symmetry and proportion of Seasoning, it being not composed according to the capacity of the Reader. here consists the magisterial secret, the mystery discovered and practised by few Writers in our days. And I pray what mystical Receipt might that be, quoth Sir William Alexander. which may heal the Lethargy of our modern Readers, or inflame the slow Spirits of the multitude? Have not Books their Destinies as well as Commonwealths? Must not all things under the Sun wax old, frail, and fail at last? Senescente mundo consenescunt omnia. The nearer we are to the end of the world, the more childish and doting is the judgement of the wisest man. How much more than must we bear with the Common sort, whose wills change with the weathercock? If great Scholars, whose lives Learning aught to purify, do feel their fancies tossed with strange Chy●●●nes, with many capricious temptations; why apply we not ourselves a little to temporize with them who are yet children in wit? St●ltiti●● st●●lare loco Prudentia summa est. It is no less prudence to dally and put on the Fool's coat sometimes, as to seem an anstere Cat● at some other times. Do not we see Pamphlets, Ballads, and Playbooks sooner sold, then elegant Sermons and Books of Piety? The most part are disposed to fopperies and worldly vanities, insomuch, that many worthy Preachers are sane to conceal their talon, and to cover their admonitions under a cunning method, according to the times importunity, and to the nature of their Chameleon Flocks. Yea, and these profound Teachers do oftentimes curtail their sacred Lessons, or else their Auditors over-cloyed with grave Doctrine will either despise them, or fall asleep during their Sermons. Therefore unless a Book contain light matters aswell as serious, it cannot flourish nor live jovially, but like leaden Saturn stand still in the stall, or languish like a bedrid Creature. At this discourse of Sir William Alexander's, Master Elueston as a man ravished with admiration, went forward in the like Proposition. Now, quoth he, indeed you have traced my meaning, and happily conjectured at that, which renders grace to the wise and eternal Muses. Whosoever will commit to Press that mixture, which savours of some trifling fragments and historical figments interlaced among weighty and serious matters shall please the judicious and the Simple. Now adays it is wisdom for a Writer to produce wisdom under a disguised stile, and so to wean the nurcelings of his brain, that the Common People may be edified by a discreet kind of Folly. Let us follow the example of Saint Paul, who ministered milk only unto Babes; and not meat of too solid and hard digestion. The Bible comprehends pleasing Relations, aswell as profound mysteries, jellies for the Sick, and venison for the strong; where likewise a Lamb may wade and an Elephant swim. To this end do we use Olives, Capers, Oranges, and Limonds for sauceto tender stomaches, when as men of abler Constitutions can feed on meat without such provocations. Excellent in this Art of Cookery were those Spaniards, which wrote the life of Guzman the Rogue, and the Adventures of Don Quixot de la Mancha, the former serving to withdraw a licentious young man from Prodigality, Whoredom, and Deceit; and the latter to reclaim a riotous running wit from taking delight in those prodigious, idle, and time-wasting Books, called the Mirror of Knighthood, the Knights of the Round Table, Palmerin de Oliva, and the like rabblement, devised no doubt by the Devil to confirm souls in the knowledge of evil, Honest Mirth I like, but if it be accompanied with Scurrility, Bawdry, notorious lies, or with profane and too frivolous fopperies, I utterly dislike all such pretended recreations. As the former is necessary for the prolonging of health and life: so likewise it is for the sale and approbation of a Book, wherein trivial toys and tales shall be intermixed among matters of importance, that they may breed a longing desire in the Hearers to have such novelties repeated again and again. Foras Marsilius Ficinus writes concerning a Heavenly body here on earth What Old man soever will renew his age, and reduce his body to a youthful temper, he must lay aside his gravity, and be a child in mind. Oportet prius, ut repuerascat animo. This Discourse of Master Elueston did highly satisfy Sir William Alexander, and confirm him in his resolution of applauding Books of this stamp and miscellaneous humour: so that converting his speech to me who attentively listened to their communication, he said: Noble Friend, by our caveats you may observe what course you must take to win the good will of our Islanders; for except you season your Anisoes with some light passages with wits, fits, & fancies, like ballads & babbles to refresh the capacities of your Auditors, as Aesop the Phrygian under Fables couched and shadowed Policies of great moment, they will hardly yield due attention to your Counsels, be they never so important, and consequently never assist us for the getting of the Golden Fleece, so requisite for the supplies of this Monarchy, that in all likelihood it cannot long subsist without this main and special Trade, which rightly may be termed the Nursery of Mariners, the propagation of shipping, Great Britain's Indies, Cornucopia Amalthea. You shall do a work of Charity, yea and of Liberality, for this freehearted virtue consists in distributing good Counsel aswell as of money, to animate our careless Countrymen. The Planets delight in motion; and by so much the nearer do our Spirits approach to these superior bodies, when with a resolution undaunted, we undertake noble enterprises, tending to the public good as to our own particular. Go on then, dear Friend, having virtue for thy Guide. What will it avail a Scholar to reserve his knowledge to himself, to hide his Candle under a bushel, or to vaunt: We write to ourselves and to the Sons of Art? Who will take notice of such a Mystery? Scire tuum nihil est nisi te scire hoc seiat alter. After these and the like Discourses were ended, we departed, they to the Court, and I to my study; where I began to rouse up my thoughts, and thoroughly to ruminate on some Plot, which might invite our Worldlings for their present and future Good to embrace those fortunes, which with open arms this Sister-land offers unto us. For the accomplishing whereof, under a Poetical stile not too much degenerating from the evangelical gravity, I have resolved to use the name of the great Apollo, not Heathenish, but Christian, after the example of Traiane Boccalini, who under that Title brought forth most plausible Raggualioes, and by me now of late communicated to our English Readers: or rather limitation of the ancient Romish Church, which beautified their Temples with painted Babbles, as baits in worldly policy to allure the barbarous Goths, and the wavering-minded Romans of thosetimes to repair thither from their more Superstitious Idols, lest otherwise the Religion, which they had planted, might have fall'n to contempt, like the Sanctum Sanct●rum of the jews Temple, which when the Romans under Titus at the destruction of jerusalem had observed to be bare without any graven Images, or other outward garnishing, they despised the same as a Monument of no value, and at length consumed it with fire. For the like cause Apothecaries do sometimes gild over their ugly and bitter Pills to please the Sick man's view, which to other Patients for want of such deceitful daubing, have been so fastidious and loathsome, that even at the very sight of the Pills, their Imaginations prevailing so powerfully over their bodies, their stomaches wambled, and they have fal●e into as violent a Purge, as if they had already swallowed them down. So nice and tender is many a man's nature, whereof we cannot ascribe any other reason, than the depraved Fantasy, and the sundry mixtures of the Spirits partaking of the Elemental Qualities corrupted, which cause us to delight in fair outward shows and varieties, but commonly of the daintiest taste, of the newest Cooking. To which I add this one Accident more, as a special motive to my Apology, for inserting vulgar Toys among matters of Consequence, Interpone tuis interdum gaudia curis. As A●sonius writes in his Cato's Morals. Since the Conference I had with those judicious Gentlemen aforespecified, it was my chance to be present at a Booksellers shop, where I saw the Writings of the learned Bullinger, one of the chief Pillars of our Reformed Religion, and the Works of that curious Schooleman, whom the Romists term the Angelical Doctor, sold for waste Paper, even for two pence a choir. Which when I beheld to my great wonder, I thus expostulated with myself: what then shall become of my Books, which I have already published to the World with so many hours' pains and vigilant cares? Or of those, which hereafter upon urgent occasions I may wrest from my indulgent Minerva, seeing that Books of a higher Genius, of a more sublime nature prove thus unfortunate, and vilified? Shall I write or betake my Muse to Melancholy? On the one side the Iniquity of the times terrifies me from further writing. On the otherside, the care of my Country's welfare solicits, nay, exacteth my present help, at the least some lenitive Medicines towards her recovery, which now pants with a difficult breathing, whether the Infirmity proceeds ex angustia praecordiorum, from some straightness in the midriffes; or of a bastard Pleurisy, which requires blood-letting; or of some abstruse and secret cause in the lungs; or of some superfluous humour engendered in the brain, where the Intellectual Faculties ought to reside, and to direct the inferior Functions. How soever, the Cure is not impossible: yet perhaps a thankless Office for a man uncalled to take in hand. This last is the cause, and none but this, which makes me the more sparing of my remedies. In this confusion of thoughts fearing to play with jupiter's beard, or to dally with Saints and higher Powers, who might misconstrue my goodwill, I thought once to be silent, left in lending my hand to save others, of tender charity and compassion, I might fall myself into the Whirlpool, and there sink or swim, I should rather be laughed at then pitied. Sic aliquis nanti dextram dum porrigit, ipse Incidit in liquidas non bene cautus aquat. For this cause I minded to lay afide my Melody, one of my chiefest Receipts, to restore mad men to their wits, in respect of these thankless times; and thus to lament my doubtful disaster, as Sir Walter Raleigh did to our late Queen Anne of happy memory: My broken pipes shall on the willow hang, Like those, which on the Babylonian banks, These joys foredone, their present sorrow sang; These times to worth yielding but frozen thanks. At last, the Cloudy sable veil of jealous doubts being removed, which for a while had interposed themselves betwixt the Light of my understanding and the other attributes of my Soul: I valiantly resolved on this Treatise of the Golden Fleece, and in regard of the fraikies, which the greatest part of my fellow-subiects do, as it were, by some unluekie influence of the Stars, participate, I have prepared sundry kinds of arti●…ce; so that if some prove distasteful and nauseative, yet others may sort out well according to my expectation. I will therefore divide this Work into three Parts. In the first, I will refute the Errors of Religion, preparing the way to V●ilie. In the second I will endeavour to remove the Diseases of our Kingdom, that Contraries may be cured by Contraries. And lastly, I will lay down those Helps, which may repair the ruins of our State, as the surest Elixir, and Restorative, which my poor Experience hath attained unto. THE FIRST PART OF THE GOLDEN FLEECE, Discovering the Errors of Religion with the remedies. CHAP. 1. The greatest care, which Apollo takes for the Monarchy of Great Britain. The singular and respective love, which he bears towards the hopeful & magnanimous King Charles. And how by his Proclamation, he caused Mariana the jesuit to be apprehended for animating Subjects against their natural Prince. Above all the magnificent courts, which the sun beholds from East to West, and from the one Pole to the other, It is noted that Apollo, as it were by Sympathy of some Heavenly Influence bears particular affection to the Regal Court of Great Britain, and tenders the welfare thereof as of his own Parnassus: Insomuch that his Imperial Majesty, foreseeing that G●y Faux and his damned Confederates would have blown up the Parliament house, with the King and Estates there assembled upon the fifth day of November in the year 1605. and that they afterwards intended to set up their Romish Religion, he first caused one of the Aerial Spirits to insinuate into Tressams' brain, and by often nibbling on his imagination to procure from him that Enigmatical Letter unto his brother in Law the Lord Mounteagle. Then out of his divine love towards this Monarchy, he assisted the Genius of the learned and most noble King james to discover the whole plot, by unlocking with the key of Prophecy the Mystery of that intricate Letter more intricate and dark than Sphinx his Riddle. So odious appeared this Butcherly and Diabolical Treason unto his Sacred Spirit, That no Scrutinies of Trial, nor legal Consultations were by him omitted to know the hidden motives and quintessence of this bloody and unnatural practice, so much degenerating from man's nature, as with the Giants of old time to scale the Heavens, and to assault the Author of nature, by whom they lived, moved, and had their being. But for all his Examinations and vigilant cares Apollo could by no means ferret out the Fox; for the Devil had transformed the beast into an Angel of light, until Ra●illiac that monster of Mankind had massacred the great Hercules of France King Henry the fourth. Upon which Accident one Peter Ramus a learned Parisian, whom the Papists sometimes nicknamed the Hugenotes Champion, informed Apollo, that the said Ravilliac, the very morning of the same day when he committed this lamentable murder, was heard to maintain that Paradox, how justifiable and glorious an Act it were for a Subject to kill a Tyrannical or Heretical Prince. For the verifying and approving of which position, he quoted down certain leaves of Mariana the jesuits' Book de Rege & Reg. Instit. cap. 6. whereby he subjects all Powers and Dominions to the beck and dispose of his earthly God my Lord the Pope, and frees them from their allegiance to their native Prince, if his Holiness storm, or themselves do imagine him to become an Apostata, or to favour Apostasy or Heresy. Apollo's grief, conceived by this Assassinate and Tragical event became somewhat assuaged, when he knew the cause of this inhuman butchery proceeded through the Kings own credulity and tenderness of heart in admitting the jesuits into France, against the will of his judicious Sorbonists, and afterwards sostering them like Aesopes' Snake in the Lovure his Regal Palace: whose common Maxim he knew to be: One God in Heaven, one God on Earth, and one Catholic King. Yet notwithstanding to let his virtuous followers understand how heinous crying sins, and the treacherous shedding of humane blood, seemed in his unspotted presence, Apollo commanded Robert Earl of Essex, Lord High Marshal of his Empire, and Sir I hilip Sidney the Provost Martial of his Court, to make diligent search and inquiry within the Precincts of his Territories for the body of Mariana, and him to apprehend, and in sure and safe manner to bring before his Imperial Highness. These Noble Gentlemen endeavoured to perform the contents of his command, but in no wise could they light on Mariana's person. For while the warrant was a writing by the Clerk of the Counsel, it chanced that Pererius, Tolet, Possevinus, Bellarmine, & Cotton of Paris overheard the charge and tenor thereof. And it is to be suspected, that they gave him notice, for the repute and credit of their Society to hide himself, for indeed the Varlet fled before the Warrant was signed. Apollo perceiving that his Marshals had taken exceeding great pains, and yet in vain, for his attaching he caused a public Proclamation to be fixed on the Gate of his Palace at Parnassus, that what persons soever could bring this fugitive jesuit before him, his Majesty would prefer him to some Office or place about his Court. For all this, no man could find out his haunt or track. So wary and careful were these subtle jesuits to preserve their wicked brood, according to the old saying: Birds of a feather will cling together. Every year continually for these sixteen years space this Proclamation was renewed. Now about the first of April last according to the ancient stile after many years' inquiry and busy search, it was Mariana's fatal luck to be discovered and apprehended. And because the manner, means, and persons, whereby this egregious and notable adventure came to light, may be known to after ages for the honour of Great Britain's Court, I will lay down my knowledge. When swift winged Fame by sound of Trumpet had published at Parnassus, what great contentment and pleasing comfort the wise and courageous Prince Charles Monarch of Great Britain, took in reading the Ragualioes and Auisoes of this high and transcendent Court, written by Boccalini in Italian, and with kind and gracious acceptation received them Englished at the hands of one Vaughan a Cambrobritain together with certain presents called Cambrensium Caroleia, which were sent from the Muses and the Graces by the said Messenger, and withal, that his Highness had devoted himself and his Kingdoms to be perpetually governed by the Laws, Charters, and Prescriptions of Apollo's Court, being fully resolved to settle Charity in his subjects minds, to cut off multiplicities of wrangling suits, Extortions, Heresies, Arminianism, Excess of Apparel, Tobacco, Drunkenness, and Gluttony and other vain expenses which in these modern times, have well-nigh beggared the most part of his Islanders. Upon the Relation of these Reformations, deliberated by this Thrice famous Prince there shined in all men's hearts (the Papists and some Lawyers excepted) such lightsome gratulations and apparent demonstrations of joys, that Apollo himself not able to conceal the exorbitant pleasure he conceived at this gladsome news, caused all the Bells of Parnassus, Del●s, Pindus, Libethrum, and of all his other Temples to be rung for three days together, and bonfires to be made of juniper, Cypress, Aloes, Storax, Frankincense, and other Aromatical Gums abundantly strewed & burnt. And because the said Vaughan, whom his Majesty graced with the title of Orpheus junior, and one Democritus junior, which published the Anatomy of Melancholy, and one john Florio a learned Italian were the first messengers which blazed and reported these joyful tidings, Apollo admitted them all three into his Palace, as extraordinary Waiters. Where when Orpheus junior had attended a while, and observed the small pittance he was like to be fed withal, drinking only of the liquor of the pale Pirene, while Prodigals, Papists, and Idolaters were glutted with Ambrosia and Nectar (for indeed the Learned of all Religions were favoured at Parnassus, so that they behaved themselves morally honest) meeting one day with his friends Democritus, a new comer as himself, and with john Florio aforenamed, sometimes servant to the virtuous Queen Anne, he broke forth into these speeches? How long shall we suffer ourselves to be dallied with hopes of preferment in this Learned Court? We are here daily besprinkled with holy water, tired with compliments, and welcomed with many ceremonious salutations, without any profit at all, so that we spend our precious times in attendance, which availeth as much, as if we prick● flies with Domitian? And we are like as I see, after a few Summers spent in tedious and toilsome expectation, to starve with cold in the first hard winter. How happy should our wives and children have been if we had betaken ourselves to some base mechanical trade, and so by cogging and lying to advance our fortunes? If we had studied Divinity, we might have had some fat benefice. If we had spared but two hours or three in a week from our more serious employments, in the Laws which they term Common, though sometimes wrested according to private fancies, by this time we had heaped together whole piles of treasure by the ruins of such Clients as run headlong, like tame Woodcocks, into known nets. If we had practised Physics, by the death of some few Patients, we might have scraped together a better estate, than thus to consume our fruitless laboursin awaiting for Offices, which no sooner become vacant, but others do step before us, like the sick at the Pool of Bethesda. For my part, except I find my worth better respected and requited, I'll retire myself from Court, and bend my fortunes to the Newfoundland, whereby Civilising the Satyrs and manuring that Maiden earth, I may like the Gracian Orpheus, leave this memorial to posterity, that a Cambrobritain hath founded a new Cambrioll, where he made the deaf to hear, and the woods to mo●e. To this Democritus junior answered: My noble friend, I must confess, that true and solid Learning is almost down the wind in this decrepit age of the world, by reason of the multitude of scambling Scholars and riotous Writers, who like empty barrels yield a hollow sound without substantial fruit. Your many swarms of overswaying Lawyers lend their greedy hands to pull down this famous fabric: Since hired double Tongues grew in request, Nor Arms nor Arts could take their wont Rest. In regard of the many emulous concurrents for places here in Court, which importunately prosse upon his Majesty for promotion, it is difficult and in a manner impossible for such modest persons, as we are, who out of our magnanimity of spirit scorn to fawn like spaniels, to climb into any high vocation. There be two kinds of Factions here, the Papists and the Lawyers, who although their number be but few in this virtuous Court, yet powerful enough to suppress and supplant a greater man than you, if they join together and bandy against you. The one you have exasperated and angered in your Books, specially in your Golden Grove, and your Circles called the Spirit of detraction conjured and convicted. And the Lawyers vow to be revenged on you for seeking to diminish their Gain (as Luther did the bellies of the Monks) in your late Cambrensium Caroleia. And if that sentence of Politic Philosophy be true, that it is no hard matter to discover one's gui●ie mind by his countenance; O quam difficile est vultu non prodere crimen. Me thinks I read in Robert Parsons looks yesterday last, when he eyed you so intentively and wistlie, this revengeful threat: I owe you an ill turn. But, said Flori●, if you will be both ruled by me we shall not only wind ourselves into Apollo's better liking, but win eternal honour, and triumph at length over our envious adversaries. Ye see what a strict Proclamation there is yonder fixed upon the Gate of his Majesty's Palace, for the arresting of Mariana the jesuit. Now if by our industry this seditious Sectary may be brought before Apollo, doubtless we shall both receive condign recompense and convenient satisfaction. To this replied Orpheus junior, and do you believe that it is possible to hood wink the Serpent, and to go beyond the Jesuits the cunningest race of all mankind? I assure you, it is easier to plough up Godwins' sands and to make them habitable, then to find out Mariana's hole; except you have the Spirit of Eliza the Prophet. But I guess at a ready way indeed how we may come by this hidden Traitor, and that is this: I have lately retained into my service old Argus, whom the Poets feign to see with an hundred eyes, because of his watchfulness and indesatigable cares about any matter committed to his trust, he sees by night aswell as by day, and never goes without a perspective glass, through which he will discover above thirty miles off. Ever since his misfortune in losing his sweet charge, The most beautiful lon, he wandered up and down the world very melancholic and dejected in mind, as one much ashamed, that having so many eyes in his noddle he could not keep one creature in sa●ecustodie. Yet many noble Personages have offered him large Stipends to look unto their wives and daughters, which he would never more undertake by reason of the loss of lon, whom he made full account to guard against the cra●tiest solicitor of the world. For as he saith, let a man look unto a woman never so narrowly, nay, let him lock her up in a close chamber after the Italian manner: her own free heart cannot say nay, if she be wantonly disposed, and meets with an earnest Suitor. This old Lad will I employ sentinel or scout about the Jesuits houses, in one of the which he resides without question. In the mean time repair you to your friend Master Secretary Walsingham, & get of him a warrant dormant, and let him alone to act the rest. At these words they departed. And the next day meeting together again, Orpheus' junior acquainted them, that Argus had spied about an hour before day a man with long locks, like a swaggering Gallant, disguised in a light coloured suit of apparel, entering into Claudius Aquaviuaes' house, the General of the jesuits, and by all likelihood it could be no other than Mariana, whereto Florio all ravished with joy said: O happy man borne under a lucky constellation, and reserved by destiny for great erterprises. It is not for nought that thy surging seas refused to swallow the honest corpse, when in a violent storm thou didst fall overboard the ship. It is not for small or ignoble effects, that thou wert saved, as a firebrand taken out of the flames, in that fatal accident, when thy house was battered about thy ears with thunder and lightning, those fearful artilleries of Gods' glory. My mind gives me, it can be no other than Mariana: And here is a strait warrant for his apprehension. Let us immediately get some Pegasean horses, for delays breed danger. And so without more words they procured post horses for themselves and a dozen more of their friends, in whom they reposed most confidence, and about the dawning of the day the next morning they arrived near Claudius Aquaviuaes' house, which lay about ten leagues distant from his Majesty's Court at Parnassus, where finding Argus very circumspect and watchful, they certainly understood of him, that the party was still within without the least mistrust or alteration. Whereupon, as soon as the Jesuits menial servants had opened the Gates, they suddenly rushed in, not omitting to leave Argus and a competent company without doors, for fear of an escape at the Postern. After some search they found Mariana closely cubd up in Aquaviuaes' Library, with a new begun Treatise before him, wherein these Questions of main consequence were to be decided: Whether it were more commodious for his Catholic Majesty to bend his forces against his Neighbours the Moors, or against the Lutherans? The other Question was, whether it were expediens for the better maintenance of Saint Peter's Chair, and for the propagation of the society of jesus (at whose name all Creatures were to bow) to seize upon the revenues and livings of all other inferiors orders whatsoever, and to convert the same to nobler uses, the one moiety betwixt his Holiness and the Catholic Princes, and the other to the most worthy? In his Majesty's name both Mariana and Aquaviua were arrested, and presently set upon a couple of Pegasean S●eeds, who no sooner mounted and placed in the saddle, but the horses began furiously to winch and fling like mad creatures, and the Riders were most violently cast down from their backs, so that if the standers by had not rescued them from the fury of these incensed horses, doubtless they had there breathed their last with their Brains about their Ears. For the nature of these kind of Horses, which are bred in Helicon and always watered at Bellerophon's Well, is to hate, kick, and trample under their feet all factious, proud, and presumptuous spirits; As on the contrary to show themselves, as obedient as Bucephalus to Alexander, very tractable, and milder than Lambs unto the learned Riders, who acknowledge their own infirmities, with a lowly conceit of their brains capacities and virtues, though never so much extolled by others. These new Officers informed by Argus of the Horse's disposition, would no longer contend against nature, nor work against Antipathy, but made my two grave Gentlemen for all their bruises very orderly to march a foot, until they came to Parnassus, where being returned about four in the night they delivered them over to the Lieutenant criminal at the Tower ergastulare, who immediately committed them to Sisyphus his rolling mount, which the Poets called the Room of little Ease. CHAP. II. The Conviction of Mariana the jesuit by the Testimonies of the Scriptures, and of the Ancient Fathers. Apollo condemns Mariana the jesuit, to be tortured in Phalaris his Brazen Bull, and banisheth the pernicious Sect of jesuits out of the Territories of Parnassus. APollo being informed by his Marshals, That both the Jesuits were now in safe custody, assembled all his Estates upon the fifth of November last, 1625. in the great Senate House at Parnassus, and caused Mariana and Claudius Aquavina to be brought forth: Unto whom his Majesty spoke in this manner: How long, O disloyal Ignatians, have ye tempted our Patience in broaching out your virulent doctrine, for the dethroning and destroying of Princes, whom the Eternal Mover and King of Kings had ordained out of his inscrutable providence, to be his Deputies here on earth, for sweet or for sour, as a blessing or a plague? Could not their awful state and Majestical Authority dazzle your corporal eyes, and astonish your inward senses from scribbling such prodigious positions, as did animate subjects against their Native Kings, even to seek their dearest blood? Could not the example of Machiavelli, whom ye knew to be banished from our peaceable Court, terrify your turbulent spirits from putting Dogs teeth in Sheep's mouths, to the apparent danger of their Shepherds, and the unspeakable discommodity of all humane kind, who must now defend themselves from these profitable beasts, as from ravenous Wolves? By your means Garnet and many others lost their lives, who might have succoured and relieved your own Sect, if relying on these cruel teeth of yours, they had not sought utterly to undo, and to devour both their Pastors and quiet Owners; ye profess yourselves to be jesuits, that is, Saviour's, O jesus esto mihi jesu, but yet meant nothing less. If ye did, why followed ye not the Lantern of your Saviour's life: He paid tribute to Caesar, though an Infidel; when he was smitten he opened not his mouth, but stood silent, like a Lamb before the Shearer. When Peter struck of Malchus ear, he rebuked the Act and miraculously set it on again: his Kingdom was not of this World. His chiefest and last command was love and not Revenge, Charity and not debate, peace and not dissension. This love, as an accident inseparable, his Apostle Saint john recommends; And this not only in one to another, but towards all the World, whether they be jews or Gentiles, as Saint Paul confirms: have peace with all men, as much as in you lieth. This peace have ye most traitorously and feloniously infringed in plotting to blow up the King and Estates of great Britain; This sacred bond have ye canceled, when Ravilliac that devil of men, by the instigation of your seditious Book, did massacre the Prince of his native soil Victorious Henry the underminer of that Catholic Monarchy, which the Spaniards dreamt of. This Chain of Charity have ye violated and torn asunder, when at sundry times ye whetted on simple Creatures more silly than Sheep to take arms against their Native Prince. here Apollo paused. And then asked of Mariana, and of Aquaviua, what they could allege in their Defence? Mariana answered, that he published that Doctrine for no ill intent or treacherous plot, which he ever minded to put in execution against Princes, but because he hoped by humouring the Pope, he might enjoy the happiness to become one day invested with a Cardinal's Robes and the red Hat. But for the Doctrine itself, said Aquaviua, howsoever our tender Consciences serve not to act, yet the same must needs remain authentic, until a general Council shall mediate and interpose their opinions betwixt his Holiness and Kings, how far one another's powers shall extend, and for what occasions he may pronounce the dismal Sentence against them. Apollo much incensed at these obstinate positions replied. And must my virtuous Princes live in continual jealousies in the interim? What if my Lord the Pope do never call a Council, shall I endure to see these bloody Plots and Practices acted in my presence? Know then, O ye virtuous of Parnassus, among whom I reckon not these Caitiffs, that by the will of God all Kings do reign; that the most High beareth rule over the Kingdoms of men, Proverb. cap. ● Daniel cap. 4. and giveth them to whom he will. It was out of the Apostles Commission to meddle with earthly Powers, but with Heavenly, whereof they had the keys to open the entry unto the Penitent. It was out of their element to dispose of Sovereignties. Did Saint Peter, Saint john, or Saint Paul, suborn Traitors by word or deed against the Caesars, who persecuted them and their new Church? Nay, so obedient were the Christians of the Primitive Church unto those tyrannous Emperors, that they prayed for their prosperity, health and life; as we may read in justine Martyr and Tertullian. Many of them served Soldiers in M. Aurelius' Camp, and by their Prayers caused Rain to descend in a great drought, when the River of Danubius scarce yielded water Tertul. Apolog. cap. 30. to bear a Boate. The Donatists first sought to exempt themselves from the Emperor in Spiritual matters. Whereupon a learned Father of that Age accounted Donatus a mad man for that his foolish Opinion. Donatus, saith he, inflamed with his wont madness, Optat. con●. Parmen, lib. 3. burst out into these words: Quid Imperatori cum Ecclesiâ? What hath the Emperor to do with the Church? To shut up my jesuits mouths for the Emperor's superiority over the Pope himself, let them consider of these following Examples. First, of Donatus lately specified, who accusing Caecilianus Bishop of Carthage to Constantine the Emperor: His Imperial Majesty commanded Caecilianus to repair at a prefixed time to Rome, and by his Commission, Euseb. l. 10. c. 5. the Copy whereof is extant in Eusebius, authorized Miltiades Bishop of Rome, with some others joined with him to hear and determine the Complaint. These Commissioners examined the matter, and finding Caecilianus innocent, they condemned the Accuser Donatus and his Complices. Whereupon he and they appealed to the Emperor himself after the example of Saint Paul, who appealed to Caesar from Festus and Agrippa, as his Act. Apo. cap. supreme judge on Earth. Which Appeal the Emperor Constantine accepted, and ordered the difference. The Eight first Counsels were appointed by the Emperors, which no learned Papists can deny. Insomuch that Leo Bishop of Rome, made earnest suit to Theodosius the younger, that the Council which afterwards was kept at Calcedom, might be held in Italy, the which the Emperor by no meanus would assent unto. For all that, the Bishop of Rome continued his supplications by the Princess Pul●heria, an earnest Mediatrix for him, and also by sundry Noble Courtiers, who interceded likewise. But all of them missing to prevail, the Council was kept at Chalcedon. And afterwards the Bishop of Rome to testify his obedience to the Emperor, that had thus slighted his supplications, he with the other Bishops of his jurisdiction and limitation subscribed to the Canons agreed upon in that Council, as himself records in these words: Because Leo. Epist. 59 I must show myself obedient to your Religious and sacred will, I have laid down my consent unto those constitutions. The like obedience Gregory another famous Bishop of Rome about five hundred years after Christ showed, as his Predecessors had done, and caused a Law, which himself much disliked to be published throughout his limits, returning this Certificate to the Emperor: I being subject unto your commandment have caused the same Law to be sent into diverse parts. What more evidence will my Ignatians require? here they may see three several Bishops of Rome obedient to the Emperors as their Supreme Head, yea, for Ecclesiastical matters, much more in Temporal jurisdictions. If these Examples cannot satisfy their turbulent fantasies, let them yet remember these further speeches of Gregory Bishop of Rome, wherein he frankly confesseth the Emperor's Superiority, and calls him his Lord: Gregor. Epist. 2. unto my Lord's piety is given power over all men from Heaven: which likewise a more ancient Father justifieth in these words: Above the Emperor there is none but God, which made the Emperor. Optatus con●ra Parm. lib. 3. Aeneas Siluius, who was afterwards Pope by the name of Pius the Second, expounding that place of Saint Paul, Let every soul be subject to the higher powers, confesseth this Superiority. Neither, saith he, doth he except the Soul of the Pope Aeneas Siluius, l. 1. de Basiliens. Council. himself. Reverend Bede interpreting that place in Samuel, where David's heart smote within him, because he did but cut the lap of Saul's garment, utterly condemneth these Regicides, and dethroners of Kings in these words: This Action of David doth morally teach us, that we must not smite our Princes with the sword of our Lips, though they wrong us, nor that we tear the hem of their superfluous deeds. Beda lib. 4. Exposit. in Samuel. If we approve not the holinesst of their lives, let us applaud the holiness of their Unctions. In the English Chronicles, even when the Pope was at the highest stair of worldly triumph, it is registered, that Anselmus Archbishop of Canterbury, in some difference betwixt him and King William Rufus, would have appealed to the Pope: And that the King and the Bishops withstood it. In the Reign of King Henry the Second, a Law was made on pain of Treason, not to appeal out of the Kingdom of England. Thus from time to time, it is manifest that the Pope's power hath been inferior and subject to Earthly Princes. And therefore to broach out such damnable Paradoxes for the justification of murder, and the warranting of private men to conspire against their Sovereigns, is a Doctrine, which God hates. Sometimes men are plagued by the immediate hand of God, sometimes by mediate and secondary means for their sins. Sometimes men are forced to endure extraordinary storms, tempests, famine, wars, and also crosses at their very friends hands. Sometimes their women are delivered of abortives or misshapen Creatures. All which they must patiently brook: Much more must they bear with the spots of Princes, who have long Ears and long hands. It is not safe or virtuous to meddle with litigious wares, nor to trouble the brain with these kind of Problems. For if men live in a Monarchy, which is hereditary, the Fault is the greater. If in other Kingdoms, the fundamental Laws must be regarded by the public States, and not by private persons; If the Kingdom be Elective as Poland, let the Chancellor look to it. If in Germany it belongs to the Electors to decide the quarrel betwixt the Emperor and the Subjects. We do therefore utterly detest these Jesuits, for maintaining of these bloody Tragedies; and from henceforth we banish that pestilent Race of Sectaries out of our jurisdiction of Parnassus. Mariana here we do order to be perpetually tortured in Phalaris his Brazen Bull, and his Books also to be burnt, and the ashes to be scattered in the River of Lethe. CHAP. III. Now Doctor Wicliffe of Oxford, espying in a Church at Athens, a Franciscan Friar a kissing of a Maid of Honour belonging to the Princess Thalia brought Saint Frances to surprise them, who of mere Idiotism applauds the Fact. IN May last, when all living Creatures followed their natural motions and kinds, Doctor Wicliffe of Oxford who in King Richard the Seconds time, by the countenance of john of Gaunt and the Londoners opposed himself against the Romish Clergy, as he was entering into the Temple of the unknown God at Athens, espied a Franciscan Friar very heartily kissing a Gentlewoman, which in that jovial and merry time, had made choice of that lusty Friar to confess her, whereupon Doctor Wicliffe being ever held to be of an unblemished behaviour, and as chaste as Origen, but that he had not gelt himself as Origen did, burned with Zeal, and like another Phinehes, thought once to have run upon them both, to have scratched their eyes out, for weapons he had none to offend with (such was the Law of Apollo's Court) But remembering himself of a place in Homer, how Achilles, as he intended to draw out his Sword against Agamemnon, was prevented by the Lady Pallas, who invisibly restrained his hand from that reproachful Act, he reculed back unseen by the youthful Couple, whose lips were so fastened together, that, as if they had been in a trance, the Church might have fall'n by piece-meales about their ears, before they would been parted from their sugared kisses, and like an Arrow out of a Bow he rushed into Saint Frances cloister, where meeting with the Old man a mumbling on his Orisons and Rosaries, he desired him in all haste to come and visit the Corpse of one of his Friars, which was struck dead by the Planet Venus, together with a Maid of Honour, belonging to the Princess Thalia. At these words Saint Frances flung away his devout Offices, and went a long with Doctor Wicliffe to the place, where he found the Friar and the gentlewoman a kissing. After that Saint Frances had considerately noted, how lo●ingly the Friar lay, as it were in an ecstasy, with his lips as close as Iuy to an Elm, unto the Maid's lips: the good man fell down upon his knees, and thanked God, that he had seen so much Love and Charity in the World, which before he doubted had forsaken all humane race. CHAP. four Doctor Wicliffe connents Saint Frances and the kissing Friar before Apollo. Saint Frances defendeth the cause, and discovereth seven sorts of kisses. Apollo refuteth his Defence, condemns the Friar, and abolisheth all Monastical Orders. DWicliffe the next day after this adventure, loath to be accessary to such bawdy deeds, made the matter known unto Apollo's Majesty, who immediately sent Mercury for both the Friars. And upon the Friday after appointed a special Convocation for the ordering of this lascivious Cause. About nine a clock in the morning upon the prefixed day, both the Friars being brought before the Lords of the Connocations, Apollo spoke in this wise to Saint Frances: The first time that you were initiated in moral Precepts, and since matriculated in our Court, you undertook aswell for your Monastical Order as yourself to live chaste, and not to minister occasion of scandal to the married Society, to suspect the least token of incontinency in your carriages. But we find that you are flesh and blood, subject to concupiscence as well as others. Saint Paul therefore adviseth you rather to marry then to burn. But you on the contrary do forbid your Clergy to marry at all, although in your consciences you know it a most grievous yoke, the which our Saviour Christ said that no man can bear, unless as a special Gift some few receive it from Heaven. And therefore Saint Paul tells you, It is the doctrine of devils to forbid Marriage. Why then have you imposed such a burden, such a vow on these silly Novices of your Fraternity, which they can never keep without hinneying and lusting after the Female Sex? Have not you heard that a certain Hermit cockolded the chiefest Nobles of a Prince's Court, whose Wives used to repair to his Cell for Spiritual Physic, as if he had been another Baptist? Endeavour ye never so violently to expel the affections of nature, they will break into your thoughts and bodies do what ye can, as on a time another Hermit, but more holy of life experimented in a Nephew of his, who notwithstanding that he had brought him up even from his cradle in his hermitage shut up from the sight of all Womenkind, and afterwards by chance following his Ghostly Father to a Town when he had looked on the Sex of women, and asked his Father what creatures those pretty things were, to whom though the old man answered, that they were a kind of Goslings, yet the young Religious man could not rest so satisfied, but he would needs have one of those Goslings home with him for his recreation. There is a Record yet to be seen in England of a Grant made by an Abb●t of certain lands, upon condition the Tenant would provide a pretty young wench once a month for my Lord Abbot ad purgandos renes, to purge his reins. Many other examples may be produced to prove the impossibility of fulfilling your monastical vows. Why then do you tolerate with unlawful lust, with billing and bussing like Owls, while ye may go neatly about it without any disparage, and marry in the open face of the Church. To this Saint Francis answered, that he measured other men's dispositions by his own; and for his poor brother, if he erred, he erred not of any malicious thought, but of pure Love, which is the Soveraignest blessing required in all honest men, to root out the contrary, which is Hatred. Likewise, he showed out of profound Schoolmen, that there were seven kinds of Kissing. The first a charitable kiss, a kiss of charity, which the patriarchs and the Saints in old time used one to another, as also in the Scripture is implied by our Saviour: Kiss the Son lest he be angry. And again, Let him kiss me with the kisses of his mouth. Psal 2. Cant●c. cap. 1. This sacred kiss did his loving Brother substantially engrave on the lips of his sweet Sister. And because the memorial of his virtuous Love might stick there, he infused it with a long temporising breath of half an hour together, as with a deep Seal and Character not to be forgotten by her, which kiss being so imprinted could not but argue an entire union in their Souls by a pleasing harmony, and a honeyed participation of excellent Charity. As for Doctor Wicliffe impeachment, he hoped that an Heretics supercilious taxation was not of force to condemn an act of Charity, being a man ever reputed even among his own Sect too rigorous & austere, whose teeth might perhaps water at such a dainty object, because he had not met with the like happiness himself. And if the said Doctor Wicliffe did misconstrue their true intent, he retorted that emblem, which the Knights of the Noble Order of the Garter, by the Institution of Edward the third King of England, used for many years to embellize: Honte soit qui maly pensoit. Shame to him that evil thinketh. The second sort of Kissing is called a Complemental Kiss, which the English allow by way of Compliment and friendly ceremony, to salute their friends wives withal, or any of the Feminine kind, oftentimes giving it with a smack to relish the better. This is a harmless Kiss, justifiable both at coming and parting. But more than two Kisses at one meeting, a severe Lord Precedent of Wales could not endure. The third kind of Kissing is a natural token of Love among the married couples, whereof let them discourse whom the Church hath so conjoined in the Honourable state of Matrimony. The fourth degree of Kissing is called a Lecherous kiss, used unlawfully among them that shun the light, or in the Stews, to despite their Angel Guardians, and to call the Sun as a witness of their obstinate standing out against their Great Creator. The fifth sort of Kissing is termed an unnatural kiss of man with man, a minion-kisse, such as jupiter used to Ganymede his Cupbearer, and which I am sorry to hear of, such as some of our Italians do practice to the obloquy of our Catholic Romish Church. This kind of kissing, Pygmalion falling in love with an Image of his own carving, often used: It seemed a virgin full of living flame, Master Sands in O●ids Meta lib. 10. That would have moved, if not withheld by shame So Art itself concealed. His Art admires. From th' Image draws imaginary fires, And often feels it with his hands to try, If 'twere a Body or cold ivory. Nor could resolve. Who kissing thought it kissed. He courts, embraces, wrings it by the wrist. There is a sixth kind of Kissing called a judas kiss, where with he bearing honey in his mouth, and gall in his heart, mel in over, fell in cord, did most treacherously betray his Master Christ, such a kiss likewise as joab gave to Amasa at the instant, when he killed him, being compared to the salutation of the ancient Irish, who when they purposed to do an ill turn, laughed and smiled, thereby to make the innocent stranger secure and careless of his safety. The seventh sort of Kissing is styled the kiss of Grace, or Honour, which Potentates and great Princes have used to confer on inferior Persons by reaching their hands or feet to be kissed by them This last of the Foot doth properly belong to my Lord the Pope, to countenance and favour Emperors and Kings, like the Sun, which lends the beauty of his rays to the Moon and lesser Stars though in very deed they are no more worthy (being worldly-minded creatures) to kiss his holy and sanctified Foot, than Saint john Baptist to approach unto Christ, whose shoe latchet he confessed that he was no way worthy to undo. I know Doctor Raynolds in his works de Romana Idololatria mislikes this, as a mark of Antichristian Pride not accepted by Saint Peter, though a meaner man than an Emperor would have done that vassalage unto his Holiness. But Heretics know not the reason of Saint Peter's refusal. Let them therefore understand, that the Triple Crown was not at that time settled on Peter's head; and withal, that Saint Peter's denial, saying, Myself am also a man, savoured not so much of modesty, as of a Courtly putting by the urgent presumption of such an inferior Person, as Cornelius was. For perhaps if the Roman Emperor himself would have sued for that Honour with tears and humility, he might have had the grace to kiss his Foot. When a subject sues to a King for some extraordinary Gift, which he is not willing to bestow, he will not daunt him with a rigorous repulse, but answers him, that he will consider of it, Le Roy se avisera. Of these six last kisses I dare clear my good Franciscan. He is as harmless as myself I can assure your Majesty, being of my own education, and like me in conditions. And a very Idiot than replied Apollo. But the young Fellow looks as if he had more wit than his Tutor, more Knave then Foole. You have discoursed of sundry kinds of Kisses. Yet for all your simplicity you have learned that magisterial trick of State, for the credit of your Order propter bonestatem domus to cover the sinful pollutions of your Brood, because they are sweet venial sins. But if a Lay man had committed such a crime in the Church, it had been exorbitant, worthy of fire and faggot. Old Couper of Westminster found no such favour nor Advocate to defend his innocence for one poor kiss which he unwittingly gave to a Lady Abbess in Sivil. For when this honest man at the time when K. Philip of Castille by his marriage with Q Mary was also K. of England, & by that occasion freedom of Commerce betwixt both Nations allowed, he being Factor for certain Merchants of London, arrived at Seville, where hearing that an Abbess would buy some of his butter, he went with his Broker and others to compound for the price with her. Couper, the chamber being somewhat dark, thinking after the manner of England, that the Broker and the rest that bore him company, & he the hindermost, had saluted the Lady Abbess on the mouth, whereas they kissed but her vesture, he as his course came, popped a swinging kiss on her bare lips. Whereupon, as a woman ravished, not with joy, but of her personal honesty, she exclaimed; O Vellaco, Lutherano, Perro. Villain, Lutheran, Dog. No excuses could serve his turn, but all the Merchant's goods and ship under his charge were confiscated to the Holy House, together with his Person, where after much entreaty he got the favour at last, only with the forfeit of the ship and goods, to do a years penance there in the Inquisition house with wearing a jackanapes Coat of ma ny colours, which they call Saint Benet's hood or Sanbenita, every Holiday during the time of Mass for one whole year. I like very well of your distinction of kisses. To these you might likewise adjoin the Fatal or Pocky kiss, which some Gallants use to infuse with their contagious breath, as a sign of their service to their Mistresses, in imitation of that East-Indian King, whose breath being tainted with the often use of poisons, never kissed any of his Concubines, but they died within four and twenty hours after his kissing. But your approbation of kissing the Pope's foot, as if he were no mortal man, subject to Peter's infirmities, but an Angelical Creature, I utterly abhor with that Noble English Gentleman, who bearing Charles' the fifth company, as one of his nearest attendants to kiss his Holiness Foot, as soon as he saw the Emperor fall down on his marrowbones, and to kiss that contemptible place, he ran out with great speed, which the Emperor much wondered at. After these Ceremonies were ended, he called for the Gentleman, and asked him why he forsook him so rudely, and stayed not for the happiness to kiss his Holiness Foot? To whom he answered, that when he saw so great a Prince stoop to receive a kiss at that unworthy place, he verily thought, that in regard he was but a private person, the Pope would not have done him that Imperial grace, but that he would have turned his backside unto him to be kissed. If a Kiss proceeds from a Superior to a meaner Person, not of Pomp and Pride, but of a sweet tempered nature to honour precious worth, it is like a shower of rain in a dry Summer, and may cause the party that receives it to increase in virtue. Sometimes a Kiss may be unexpectedly wrested from a Superior, as lately fell out by a Gentleman of the Inns at Court, who travelling homewards with some of his Cameradoes, laid a wager that by drawing lots one of them should kiss the the first Lady they met. The lot arriving to this Gentleman, it chanced that a great Countess passed by, which somewhat amazed the Gentleman: yet loath to pay the wager and remembering the old saying: Faint heart never kissed fair Lady, he boldly repaired to the Countess, & related the occurrence. The Noble Lady understanding his demand, bid him thence forwards to take heed how he laid any such rash wagers. And with that asked to see his knife, which he drew out, and humbly presented the same unto her. The Countess after that she well looked on it, returned it back saying, that because he had kept his knife so neat and clean, he seemed to be a spruce Gentleman, and therefore deserved a kiss, which she presently gave him. The like favour Queen Anne of France the wife of Lewis the twelfth, voluntarily imparted, in her love to learning, unto Allen Chartier. This Queen passing on a time from her lodging towards the King's side, saw in a gallery Allen Chartier a famous Scholar, leaning on a tables end fast asleep, which this Princess espying, she stooped down to kiss him, uttering these words in all their hearing: We may not of Princely courtesy pass by and not honour with our kiss the mouth from whence so many golden Poems have issued. All these examples cannot excuse your Pupils long breathed kiss. For if Cat● the Censor banished a Senator of Rome for kissing his own wife in presence of his daughter, how much more to blame is a Religious man, which vows Chastity, and under colour of auricular confession lays an ambush for his Patient? Oscula qui sumpsit, si non & coetera sumpsit, Haec quoque quae sumpsit perdere dignus erat. He which kisses once received, Faint-hearted Gull is foul deceived, If after favours such he miss, To crop the flower and rightly kiss. This is the end of most of your Confessions, like unto Boccalini his Whelps, who at first did nothing but snarl, bawl, and bark aloof. Then they fell to gambolling, to play, and to toss one another upon their backs, until at last they roundly road and mounted upon each others back. In regard of these gross abuses we decree, that all your Orders of Monks and Friars shall from henceforth cease, and if any Spiritual person find in himself those pricks in the Flesh, that without too much striving and struggling with nature, he cannot live continently, we counsel him to marry in the Name of God. Or if his conscience permit him not so to do, lest his Wife, as Salomon's, draw him from the contemplation of Spiritual matters, let him imitate the Monks of the Primitive Church, conjoining bodily labours to his mental. Saint Paul was a Tentmaker, Many of the Apostles Fishermen. The Monks of Bangor lived on their handy-workes, that thereby contiguous businesses might wear out fantastic and idle thoughts, the procurers of succeeding Acts. What stratagems will not a Soldier of Cupid's Camp work for the fruition of his sweet conceived pleasures & beauteous booties, as those ancient Verses insinuate: Non audet Daemon facinus tentare, quod audent Effroenis Monachus plenaque Fraudis anus. The devil himself dares not attempt that fact, Which the unbridled Monk and Bawd dare act. To conclude our Sentence is that this lusty Franciscan Friar for profaning our sacred Temple be had to the House of Correction called of the Spaniards Tescuto, and there by inter changeable courses to assist Sisyphus in rolling the painful stone; for it is fit, Compulsory labour should be imposed on them, who of their own accord would not fall to it to prevent the baits of Asmodeus the lustful Spirit. Otia si tollas periere Cupidinis arcus. This Sentence pronounced, his Imperial Majesty caused the Clerk of the Crown to publish it. CHAP. V. Apollo censureth Thalia and her Gentlewoman for their lascivious pranks; and reformeth the Comical Court. IN the afternoon of the said Friday Apollo fate again with a full intent to reform the World, specially, the Christian World, of such venerëous stolen pleasures, which by the Prohibition of Marriage to the Clergy, were continually fo●●ered in in hugger mugger. And for this cause his Majesty had willed the Comic Princess Thalia with her Maid of Honour, whom Doctor Wicliffe had surprised with the Franciscan in their kissing sport, to be present. Where the Parties being come, Apollo demanded of the Maid, whether she was not ashamed of her late kissing. Whereto she answered that none but the faulty aught to be ashamed. She affirmed, it was a sin in the Friar by reason of his vow to kiss, and to entice her to such game-somenesse, who might very well have been without it, or received the like pleasure from another as good as he. But for her part, as long as she attended on the Comedian Lady, she hoped, that she might enjoy the like contentment, which her Fellows partaked off. That she was tutoured by the famous Anacr●on and Catullus, two of the principal Favourites in her Lady's Court, and ever since she attained to a dozen years of age, she had learned this conceited Lesson of her said Tutors, To look amiably, to speak merrily, to write wantonly, and to kiss kindly. That to do these parts was no dishonour to the virtuous Corporation; as long as she kept herself from a great belly. That she was skilled in Poetry, which could not be exquisite without some loose strains, as her Master Catullus had proclaimed in these Verses: Nam castum esse decet pi●m Poetam: Ipsos versicul●s nihil necesse est; Tunc verum retinent salem & leporem, Si sint molliculi ac parum pudici. A Poet by Virtue's education, Must chaste be in life and conversation. But if his Verses light and wanton prove, They relish best of Salt and graceful love. Apollo much incensed at this shameless Apology found great fault with the Princess Thalia, for not teaching more Civility to her Maid. Thalia touched to the quick, fearing lest this frowning of the Emperor might eclipse the honour of her Palace, and cause contempt to her Followers, whereby Bear-baiting, hawking, and hunting might perhaps grow in more request than Stageplays, and laziness, which she patronised; and not out of hope yet to salve her reputation, she begged leave of Apollo to speak for herself; which being granted unto her, she thus began: It is no marvel, Renowned Sovereign, if women, whose sex is accounted the weaker vessel, not enabled with the Noble courage of a man hath obtained the prerogative and toleration at the Husband's hand to speak what they list, yea, and otherwhiles for matters of profit to scold and play the Shrews, so that they fooled them not afterwards by Satyr's Garlands, by Antique Dances, or by graffing Actaeon's badge on their manly foreheads. For indeed all our power lies in our Tongues. Give me leave, then Noble Prince, while others fawn and wag their tails, to wag this little member of mine in my Maid's Defence. Have I flourished and lived uncontrolled for many hundred years, even before Pla●tus, Terence, Roscius, and Marshal published their works, inspiring Poetical wits to vent most rare conceits, and am I now questioned after so many ages for my Gentlewoman's gamesome behaviour? Wherefore have not I been traduced in former times for the like petulance. If it be a fault to kiss, it is a greater fault to do worse. If your Majesty had an Optic Glass to see into all the Ladies and Gentlewoman's hearts attending on this virtuous Court, the very palest of them would quickly change their hue into a Scarlet die. Let her which is innocent of these raging flames fling the first stone at my Gentlewoman, who erred (If it be an error) not of beastly lust, but of harmless ignorance, following the custom of my Court, who ever allowed clipping and kissing, the more the sweeter. My Maid did but that which her Mistress hath done a thousand times before her. Such a destiny was read at my Birth: Comica lascivo ga●det sermone Thalia. The Comic Muse in wanton speech delights. here Thalia ended. His Majesty perceiving that most of the wanton abuses incident to the wilful unmarried Romish Clergy, to Comedies, and Courtly Dames, yea and to many Citizen's wives and their daughters proceeded from the mistaking of Thaliaes' Destiny, he out of hand sent for the Princess Minerva and the Lady Mnemosyne Thaliaes' Mother to know the certainty. Presently the Noble Ladies appeared as it were in the twinkling of an eye; whom Apollo caused to sit in two stately Thrones richer than the King of Chinaes' golden chair, the great Queen Minerva on his right hand, and the Lady Mnemosyne the Princess of Memory on his left hand, to whom he related the whole passage of the business, how a certain Sect pretending themselves to be Christians, but far remote from their Master's Doctrine, had troubled the Society of Mankind by a counterfeit abstinence from the Nuptial bed, because they would seem more holy than God made them; and all this, because they might cloak their sequestration from marriage and their foolish vows under the Lady Thaliaes' licentious birthright; that the Fates had ordained her and all her Attendants to delight in wanton dalliance and Confession in corners, by which means the men sounded not only into the Secrets of his Court, but also into the Lady's inward dispositions, so that after amorous conference they fell roundly to kissing: a thing prodigious and intolerable in his virtuous Court. Therefore he now desired them to declare there openly, whether the Destinies had prescribed such a bawdy sentence at the birth of Thalia, that she should joy in lascivious Discourses, the forerunners of beastly acts. To this the Lady Mnemosyne answered, that at the birth of Thalia, she had gotten a sudden cold, which produced a thickness in her hearing, whereby she did not perfectly understand, whether she was allotted to wantonness, or to a harmless pleasing solace: for the Lady Venus contended, that the Fates had predestinated her for wantonness, but the rest of the Gossip-Goddesses contested otherwise. Whereupon Apollo asked the Princess Minerva, what she knew of that matter; The very troth is, said this prudent Goddess that this & no other sentence did I hear, and I think that my hearing was as perfect as another's: Comica festivo gaudet sermone Thalia. The Comic Muse in pleasant speech delights. That the Generation of mankind ever addicted to the worse, had perverted the sense, and inserted lascivo for festivo, wanton for pleasant, or graceful. Apollo thus informed of the truth, converted his speech to the Comic Princess; Madame, said he, such hath been the disorders of your Court, that the stinking smell of them is ascended up unto the Heavens, & the infamy here on earth so exorbitant, that yourself for not reforming the depraved lives of your Dependants have had your Palace enstiled the Baudie-court, as bad as Messalina's or Queen jones of Naples, who for their strange lusts were commonly called the Salt-bitches. The Nunneries by your inspiration cannot save their credit. Yea, the Pope himself by your convinence, or rather by your allowance doth openly tolerate Courtesans and Stews in his Holy City, and by them reaps a yearly Tribute, which I may no longer endure in any, which pretend themselves free of my Court. And whereas you claim prescription of time, and many hundred of years to warrant these enormities, you may aswell allege, that the wearing of Codpieces, which men used in ancient times, ought still to be continued. Because the World before Linus and Orpheus converted them, did eat Acorns like Savages, will you have men to return to their old vomits? This is like the jews Opinion. They will not believe Christian Religion, because the Law of Moses was the more ancient. The Papists in all their Disputations rely upon Antiquity, for all that Paul tells them, that there must be an Apostasy and a general departure from the Faith, before the Son of Perdition be made known. Speak no more of Antiquity, for without Truth and the Scripture, it is but an old doting Sinne. Nunquam sera est ad bonos mores via. The way to good manners is never too late. Repent of your light-heeld tricks, for perhaps there is mercy in store. You hear, what a mistaking fell out at the reading of your Destiny. Let Apelles in steed of that idle Verse engrave these regenerated lines on the forefront of your Palace: The Comic Muse makes this report, She loves no more dishonest sport. For now she finds, that at her birth, She was ordained for harmless mirth. If hereafter I hear of any lascivious pranks practised by your countenance in your Palace, I will discard you from my Court, and accept of the chaste Lady Sappho in your place. The Sabbath Day, which the very jews and Turks do observe holy and reverently sacred, you have hitherto profaned in licensing your women debauchedly to dance the Cushion kissing Dance, with Roisters and Ruffians, yea, and with Hob, Dick, and Hick, until the virtuous and magnanimous Prince Charles of Great Britain made a late Statute at Oxford to restrain such unlawful sport, on that Sanctified Day. How many Religious persons under colour of your wanton Genius infused into their changeable fantasies, have played the parts of rutting Bucks? How many of them have taken sacred Orders, and made Vows impossible to be kept in their thoughts, (for if a man's wand'ring fancy longs after his neighbour's Wife it is Adultery, though he never perform the deed) and these pollutions only they cover under your Mask of holy wantonness? It is not long ago, that a Protestant being to marry with a Papists Daughter, the Parents liked so well of the Match in regard of neighbourhood, and the uniting of their Manors, which bounded near to the other, that the parties should be Contracted. The Maid desired first that she might consult with a Friar her Confessor, who was instantly sent for. With him she went into the Garden, and having declared the agreement, the Friar made a difficult matter of it, in respect of their dinersities of Religion. But the Conclusion was, that her Womb must be first sanctified by his devout person, which she contradicting, he pronounced her a lost sheep out of the Catholic Flock. Upon which words of his she departed from him, and grew in such detestation of that hypocritical dangerous Religion, that she became a reformed Christian, and by opening the cause to her Parents, she likewise won them to be converted. But these Examples are rare. Where one such sadgeth, we find many on the contrary seduced by this secret whispering, and diving into the affections of the simpler sort, so that your Comical beginnings end in Melpomenes Tragedies. How many idle Comedies have you permitted under your name, to entrap ingenuous and soft natured people? Knavery once discovered, you will say, may be ever after the more easily avoided, as the burnt-child will take ●eed of the fire. But you know Lady, every one is not an industrious Bee to suck the choicest flower, and to make use of what they find. Most men are inclined to embrace the worst. A witty Comedy, I confess, represents the lively Actions of frail persons, if the Looker's on were endued with the like equal discretion to discern true Gold from Alchemy. Those Caveats I wish you to imprint in your flexible brain, and not to suffer your giddy-headed Gills to gad abroad without some stayed person to oversee and curb their natural disposition. After Apollo had thus ended his Discourse, to the intent that some good effect should ensue after his admonitions, and knowing how exemplary and useful the presence of gra●e Personages served to reclaim lewd people, he cashiered Catullus, and in his room appointed john Flori● Deane of the Princess Thaliaes' Chapel, as a Reward for his care and pains in the apprehension of Mariana. CHAP. VI The Author of the Nun's discovery at Lisbon exhibites a complaint to Apollo against Father Foster the Friar, Confessor to the English Nunnery at Lisbon, for committing carnal copulation with sundry of them. Apollo makes a Discourse of Auricular Confession, adjudgeth Foster to Ixion's wheel, and suppresseth all Nunneries. AT the second Sessions of Parliament holden at Parnassus in Lent last, 1626. according to the ancient stile, the said Informer framed a heinous Accusation against Friar Foster Confessor of the Nunnarie at Lisbon, that he being an old man almost destitute of nature's heat, had under colour of sanctifying them, deflowered some of them. To this the Friar answered, that for all his old age he might have a Colt's tooth in his head; that yet notwithstanding he entered not into these venereous encounters of doting lust, but as a considerate Confessor, supplying the place of a Master of a Family and of a Physician, to purge those Nuns of their superfluous and depraved humours, who were so full of the Green Sickness, that he feared an incurable Melancholy or Lunacy, as bad as Saul's might possess them, if he had not taken some pains in his own proper person to help their indispositions, or acting at fit times these deeds of Charity in mere pity and commiseration. Apollo having heard the Accusation, and the weak defence of friar Foster, to let the wavering-minded Christians of his Court understand the true use of Auricular Confession discoursed, as followeth There is no Discipline nor Tradition invented by man, but may be corrupted for some sinister respect or other, to the end that the Elect of God may know, how all things devised by worldlings, shall perish with the world, and that no Law nor Custom, though for a time it seem never so useful can long stand, except it be firmly grounded on the Scripture. Witness this Tradition of the Confession in the Ear, an excellent Policy of the Church to force obedience unto the Clergy, and to work regeneration in the mild spirited. But because it was not sound grounded on the Word of God, it grows contemptible, and worthy to be suppressed for the monstrous abuses which we find in these times to flow by the indirect use thereof. In the Apostles time it was no other than an humble acknowledging of one Neighbours Infirmity to the other, and an ask of forgiveness reciprocally at their hands, whom they had offended, in remembrance of that clause in the Lord's Prayer: as we forgive them which trespass against us, that thereby they might the more confidently receive the Communion. This the Apostle adviseth in these words: Confess your sins one to another, and pray ye one for another. Which Confession they used james cap ●. publicly and privately: Publicly before all the Congregation, if the Sin were great, as that of the Incestuous person in Saint Paul, that Shame might work the fruits of repentance in the Offenders Corinth. heart; Privately, as Saint james advised by way of Charity, to succour one another's conscience. Afterwards Confession became far more private, and their minds being puffed up with Pride, or ashamed to let many know their dissimulations, they repaired to some one of the Elders of the Church, as Patients to a Physician to be cured, or to receive Counsel for their Souls health. At last, the Clergy noting the simplicity of the unlettered people in those days, they got them in lieu of Penance to disburse pence & pounds, sometimes to the Poor, sometimes to build Churches, Chapels, Monasteries, and to offer presents to the honour of their Parish Saints, as the Heathen in those days did to their Idols. All this while there was no great fault, saving that they began to make it somewhat meritorious. But when the Popes had forbidden Marriages, & in time had barred the Clergy of their Concubines, which was for a long time dispensed with, than this laudable Order of Confession began to be grossly abused, and women's Chastities suffered shipwracks. For themselves being to continue for ever unmarried, they burned in lust, and left no trick unattempted to beguile wives and maids. But among all their sleights, they prevailed above all, when they drew men to build Nu●●eries, that they might allure pretty wenches thither, with whom they might join the more freely to cool their raging lusts. Insomuch, that the wariest of them seeing some of their sweet hearts too fruitful, they studied Physic, and gave them drenches to destroy their Fruit; or if that wrought not the effect, for the credit of their Votaries they held it no great sin to murder it, as soon as ever it came to light: which Devilish Acts of theirs since the preaching of the Gospel are daily discovered in Ponds and other hidden places, where the skulls of many Infants have been lately found. What mad men are they, which will commit their daughters to a Confessors charge, as lambs to wolves, knowing that flax will flame, if it be too near the fire? Lust by degrees corrupts. The wisest man lives not without some touch of folly. Shall we then think, that Flesh and Blood can wax cold, finding sweet opportunity and solitariness to warm sensible nature? At first, they look babies in their eyes, they wring or kiss their lillyed hands, and induce them to read their Love-sonnets, Madrigals, and other Poems of Cupid's baits. Then, they fall to a nearer form, the preambles and forerunners of beastly pleasure, they obtain the graceless grace to play with their ivory breasts, and to endure 〈◊〉 〈◊〉 writes that unmannerly Grobi●●●: Tange eti●● parts qu●● g●●●●t F●mina t●●gi. Arrived to this happiness, they must needs sanctify their lips with Nectarean kisses, vowing that they would not for all the King of Spain's Indieses proceed to a further Act. So mean perhaps, but Time brings alteration, And a fair woman is a shrewd Temptation. As George Withers notes. Having thus seduced these weaker vessels to condescend to the elements of Love, they teach them the bawdy A. B. C. instead of Aue Maria. Were I disdainful or unkind, Or coy to learn, or dull of mind. But no such thing remains in me To let me learn my A. B. C. At last, they win the precious Fort, which once they doubted to be inexpugnable. The whole building is razed; and these poor Souls penned in this pound of bo●dage, forsaken of their friends, find no other ease for this disease, but to sang this doleful Deity, to the t●●e of too late Repeatance: Which shall I do? or weep, or sing? Neither of them will help mourning. The Treasure's stolen, the Thief is fled, And I lie bleeding in my bed. If it were not for these 〈◊〉, Confusion in the Ear would much benefit a diseased Conscience, and the whole Commonwealth of the Christian Corporation. And we could wish it still in use: yet with this limitation, that no Papist presume to confess any woman under 50. years of age, except he be first sound gelded. And for your part, Friar Foster, who claim the prerogative to have a sear top with a green root, to mingle a dead coarse with a living body, after the example of Maxentius the Tyrant, without regard had to your old age and decayed nature, we Order you to be tortured on Ixion's wheel, because you have profaned the vestal house, Ixion henceforth to be set at liberty for his petulant attempt against juno, and all Nunneries to be dissolved, which after the imitation of the Gentiles, you procured to be built more for your lecherous interest, then for the honour of your Saviour. Whereby I let you all good Catholics to understand, that we suppress them for the same reason, as Hezechias supplanted the Brazen Serpent, good of itself and of the first erecting, being a figure of Christ's saving Office and healing virtue, but since, a cause of Idolatry, as the Cross also which the Reformed Churches by reason of the fottish misusage have lately put down, to take away the occasions of Idolatry. CHAP. VII. Thomas Becket of Canterbury, accuseth before Apollo Walter de Mapes archdeacon of Oxford in King Henry the Seconds time, for defending the Marriage of Priests against the Pope of Rome's Decree. THomas Becket of Canterbury, that opposed himself so obstinately against his anointed King here in England, about some livings which he pretended to belong to the Sea of his Archbishopric appealing to the Pope from his Country's Censure, exhibited an Information before Apollo, against his ancient Friend Walter de Mapes archdeacon of Oxford, for withstanding the Pope's Legate, that came to London with a strict Decree to command all the Clergy men in England to put away their wives. Walter de Mapes was sent for, at whose coming Th. Becket having licence to make good his Information, spoke as followeth: Most Puissant Emperor, Our Holy Father the Pope, the visible Head of the Roman Church, Saint Peter's famous Successor, whether by Revelation from Heaven, or by the Spirit of Saint Peter, points not to be questioned by Earthly men, or else by the motion of his own Transcendent and never erring Brain we know not, nor matters it much to speak off (for Ipse dixit his Godhead will have it) in his reverend regard unto these remote Flocks of his, sent over his Holy Legate to me and my Brother of York, to prohibit all Religious Persons, of what quality soever, from thenceforth to defile their sacred bodies with those imperfect animals called Women, aswell because they might follow their books the better, not caring for the vanities of this transitory world as also lest like New Fues they might tempt us to taste what God had forbidden, that is, jealousy, Anger, Deceit, Simony, and Pride to compass means for their haughty minds. After much difficulty we executed his Holiness good will and pleasure. Nevertheless, this Seditious Sectary, not only openly with opprobrious words, but with an infamous Libel he presumed to tax our Holy Father of Error (or Heresy if he durst) for this Divine Ordinance. The Contents of his Libel are these: That it was a grievous torment for a Priest to put away his wife, because she was his darling, affirming that the Bishop of Rome made an i'll Decree, and wished him to beware he died not in so great a Sinne. That his Holiness forbade that pleasure now in his old age, which he loved in his youth. That Mapes defended his Error by the authority of the Old and New Testament, citing Zacharie the Priest to be the Father of Saint john Baptist, and that S. Paul allowed a Clergy man to be the Husband of one Wife: That it became a Priest better to marry then to borrow or deflower his Neighbour's daughter, Niece, or Wife. And in Conclusion, he was so impudent as to require all Priests to bestow together with their Sweet Hearts a Pater noster a piece for this his goodly Apish Apology. His Majesty smiled to hear the Conceit. And thereupon caused the Pronotary to read the Libel as Walter de Mapes had framed it, who with an audible voice did recite as followeth O quam d●l●r anxius, quam tormentum gra●e Nobis dimittere, quoniam suave. O Roman Pontifex, stat●isti pra●e Ne in ta●t● crimine moriaris, cave. Non est innocentius imo nocens verè, Qui quid facto d●cuit, studet abolere. Et quod olim lwenis voluit habere, Modo vetus Pontifex studet prohibere. Giguere nos praecipit vetus Testamentum, Vbi Nowm prohibet nusquam est inventum. Praesul qui contrarium donat Documentum, Nullum necessarium his dat Argumentum. Dedit enim Dominus maledictionem Viro, qui non fecerit generationem: Ergo tibi consulo per hanc rationem Gignere, ut habea● Benedictionem. Nun de Militibus Milites procedunt, Et Reges à Regibus qui sibi succedunt. Per Locum à Simili, Omnes Iura laedunt, Clericos qui gignere crimen esse credunt, Zacharias habuit prolem & uxorem; Per virum quem genuit adeptus honorem, Baptizavit enim nostrum Saluatorem. Pereat qui te●eat nowm hunc Errorem. Paulus Coelos rapitur ad superiores, Vbi multas didicit res secretiores, Ad nos tandem rediens, i●struensque mores, Suas, inquit, habeat quilibet uxores. Propter haec & alia Dogmata Doctorum, Reor esse meliu●, & magis decorum Quisque suam habeat, & non proximorum, Ne incurrat odium & iram eorum. Proximorum Foeminas, Filias, & Neptes Violare nefas est. Quare nil disceptes. Verè tuam habeas, & in hac delectes, Diem ut sic ultimum tutius expectes. Ecce iam pro Clericis multum allegani, Nec non pro Presbyteris plura comprobavi. Pater Noster nunc pro me quoniam peccavi, Dicat quisque Presbyter cum sua Suavi. CHAP. VIII. Walter de Mapes is commanded by Apollo to defend his Positions against the Pope, and Becket who accordingly obeyeth, and proves the lawfulness of clergymen's Marriage, both by the Testimony of the Scripture, and of the Ancient Fathers. AFter the Pronotary had ended, Apollo commanded Walter de Mapes to defend his cause who thus began: I am glad, Most Noble Emperor, that my Adversary hath cited me to defend my Cause in this judicious Court; where Bribes, blindness of Affection, and Passion cannot wrest the infallible reasons of Truth, as oftentimes we see fall out in worldly judgements. here I need not fear the Pope's Thunderbolt of Excommunication. And therefore with a resolved countenance and a mind undaunted, I will prove out of the Holy Scriptures, and by the authority of the Primitive Church, that we Clergymen may and aught to marry as well as others. By the Old Testament, it is evident, that the levites, as Aaron, Phinehes, Eleazar, Zadock, Samuel, and Zachary were married men. Saint Peter himself, as we read in the New Testament was likewise married, for our Saviour Christ cured his Wife's Mother of an Ague. Saint Paul adviseth a Bishop to be the Husband of one only wife, and in another place avoucheth, that it is better to marry then to burn. Yea and Christ himself avoucheth it to be a very hard matter for any man whatsoever to continue chaste, except it were given him from heaven as a special gift (as rare a Miracle, as a black Swan or a white Crow.) And shall we expect such miraculous and rare sights in these tempestuous times, when the Church itself hath much ado to steal out of Babylon? When the purest of us all do feel tumultuous Hurliburlies in our members striving and struggling to overmaster the faculties of our Souls? As we are men we know our unresistable frailties. We must acknowledge our natural Infirmities; or else we are Liars, and the Truth dwells not in us. How much better than were it for us to join in lawful Marriage, then to stay as stale Bachelors, and hypocritically to take upon us that task, which our weak Tabernacles cannot support? Sometimes we save those Souls by Marriage, which perhaps might prove lost, were they not our wives. By these we beget children, whom we train up and graft into Christ. We enjoy this happiness oftentimes in our wives and children, that by our examples and society they shine as Stars here on Earth, giving light to them that sit in darkness, we increase the Kingdom of Heaven; and here in this World we leave no scandal behind us, as the unmarried Romists do by their Stews, and stolen pleasures. Have not we power to lead about a Sister, aswell as the rest of 1. Cor. cap. 9 the Apostles. This Tertullian one of the first Latin Father's averreth in these words: It was lawful for In Exh●r. ad Cast the Apostles to marry, and to lead their Wives about with them in their journeys. What plainer instance can there be, than Saint Paul's advice to Bishops and Deacons to content themselves with one Wife apiece, having children in subjection. For if a man T●tas 1. knows not how to rule his own house, how shall he care for the Church of God. Thus in admonishing the Clergy to satisfy themselves with one wife, the Apostle leaves the Temporal to their choice, who accounted it in those times one of their chiefest felicities to have many children. And therefore in regard of their Custom, of their hot Climate, being far more unfit for procreation, of children than the cold Countries, as also for that their wives were busied in giving suck themselves two or three years unto their little Ones, Saint Paul meddles only with the clergymen's marriage, which laudable custom none contradicted, until the Manichees and Ebienites first began to tax them for Marriage. So we read, that Saint Gregory Bishop of Nazianzen had a Son called Gregory, who succeeded him in his Bishopric. Saint Jerome a Bishop of Africa had a Daughter called Leonti●, who was martyred by the Arrians. Saint Athanasius writing to Dragontius saith, that he knew many Bishop's unmarried, and Monks married; as also he saw Bishops married, and many Monks singlemen. The sixth general Council kept at Trulla did In Can. ●3 much detest this Antichristian Policy against Priest's Marriage; and therefore made this Constitution. For as much as we are informed, that a Canon hath been lately enacted by the Roman Church, that no Priest or Deacon shall have to do with a Wife: We following the Apostles Orders and Discipline do order that the lawful Marriage of Priests be for ever useful and available. And a little after they yield the reason why they did it: lest, say they, we be compelled to dishonour Marriage, which was first instituted by God, and sanctified by his presence. What greater evidence will my friend Becket expect then these Primitive Lights. If these will not satisfy his curious judgement, but that he yet relies on the Decree of the Romish Church, let him believe the Devil himself out of the heard of Swine confessing the Truth of my allegations; even your famous Canonist Cardinal Panormitane; continency, Panormit●d Cler. coning. ca●. comoli●●. saith he, in clericis Secularibus, in Secular Clergymen is not of the substance of their Order, nor of the Law divine, because otherwise the Greek Church should sin, nor could their custom excuse them. It follows, and I do not only believe, that the Church hath power to make such a Law: but I likewise believe, that such a Statute were expedient for the health of their Souls, that all that were willing might marry; seeing that Experience teacheth, how a contrary effect ensues out of that Law of Continency, seeing they live not spiritually, nor are they clean, but defiled with unlawful copulation to their most grievous sinning; whereas they might live chastely with their own wives. If this man's authority, who was one of your principal Darlings, seems but a Conceit in your Saintlike understanding; yet, me thinks, my Lord the Pope, upon your discreet motion might mitigate his rigour, and tolerate with us to marry, as well as he tolerates the jews and Stews at Rome. What stirs and tumults have lately ensued upon this Edict in the Church of Saint David in Wales, our friend Giraldus Cambrensis, who is our Coaetaneus with many honest Clergymen can assure you. For when you sent this Canon under colour of your Metropolitan Visitation, that whole Diocese withstood not only this Canon, but also your own Prerogative pretended from the Romish Church, claiming themselves, as heretofore for the keeping of their Easter, to live according to the Rites of the Greek Church, at Constantinople, to which place, as the Seat of the Roman Empire appointed by Constantine, they appealed for the deciding of all doubts. Insomuch that our King Henry the Second, was fain to entreat for aid from the Lord Rice Prince of South Wales, to bring in your Visitation of Canterbury. If these clouds of witnesses serve not to confirm the truth of my Poem, which you term a Libel, let us then be dispensed withal to keep pretty Wenches in corners, and these to be dignified with the old Titles, The Lord's Concubine, the Priest's Leman, and the Kna●es Whore. Apollo reverseth the Pope's Canon made against the Marriage of the Clergy, and to that purpose sends out a Proclamation. APollo well noting the speeches of Walter de Mapes, and the great inconvenience, which the Prohibition of Marriage to the Clergy, had wrought in the Christian Church, with the Consent of all his Parliament assembled at Parnassus, reversed that Canon, whereof Saint Paul had prophesied, that it was the doctrine of devils to forbid Marriage, and withal caused this Proclamation to be fixed in all places subject to his populous jurisdiction. Of late there rose a Sect of Caiphas kind, Which great renown with Pen & tongue assigned To Wedlock-bands, and with a large extent Confirmed the same to be a Sacrament: Yet nevertheless by quirks and tricks they push, As if they found a knot within a rush, Forbidding it to all the Clergymen: A doctrine sure come from the Devil's de●. But what's the fruit? Their body's Lust inflames, That they do burn, as scorched in Aetna's flames. Enamoured they wish for cruel death To end their watchful cares, and wearied breath. Their mind runs all on Love.. Love moves the brain To muse upon sweet Beauty died in grain. This is the upshot of their rash made vows, Unless the Bawdy-house, which Rome allows, Like to a lakes, do ease their pampered reins, Or like a Horseleech suck their puffed up veins. Return then, Marriage to thy free estate. Repent, ye Shavelings, ere it be too late. Use lawful means, and leave of stolen pleasure, Account of Marriage as the Church's treasure. Christ's easy yoke (ye need not stand in awe) Dissolves old vows, and for Diana's Law. Christ's easy yoke yields Priests a freer life, That one man be the Husband of one wife. CHAP. IX. Apollo upon Information given him by the Greek Church of Images, erected by the Pope in the Western Churches, and of Invocations on Saints confuteth these Idolatrous Traditions, both by the Testimony of the Scripture, and by the Positions of the Primitive Church. THe Greek Church, seeing that by no persuasions the Pope would condescend to abolish Idols & graven Images out of the Roman Church, but that still he suffered even in the chief Temples at Rome, the Pictures of the Virgin Mary, and of many other Saints to be worshipped and called upon with Prayers and Oblations, they resorted to Parnassus on Good Friday last, showing to Apollo that the Popes not satisfied by their cunning practices and treasons to defeat them of the Primacy belonging to Constantinople, as to the Head City of New Rome, but likewise they set up Charles of France, about the year 801. to invest himself in the Empire of the West, and so by their Confederacy to compel all Christendom to wander after the strange Beast of the seven hilled City, which now grew to such a height, that his voice stood peremptory as a Law, & Idolatry he accounted the Mother of Devotion. The Romish Church were summoned to answer these Accusations, who made choice of Thomas Aquinas the famous Schooleman for their Advocate, and him they sent to patronise their Cause before his Majesty upon the first of April last according to the ancient stile 1626. this Doctor appeared in the Delphic Hall before Apollo, and said, that he came thither on the behalf of the Latin Church to maintain the lawfulness of Images in their Church. Apollo bade him proceed, and show what he could in their Defence, Aquinas then began in this manner: Most sacred Prince, far be it from us to adore any graven Images. We that are learned know it is damnable. But when your Majesty shall understand the reasons why we tolerate them in our Churches, we shall not be found much in fault. For herein we follow the counsel of the famous Gregory the Great Bishop of Rome. This Grgor. Sereno. lib. 7. Epist. 109. learned Father hearing that Serenus his fellow Bishop had defaced and broken all the Images in his Church, he commended his Zeal therein. But afterwards wished him to permit them in Churches, to the intent that the unlettered might be edified by their view on the walls, seeing they could not read them in Books. Yet with a proviso, that those ignorant people should be admonished not to worship them. The like advice do we give to our unlearned people, that they adore not Idols, but only that they invocate and honour the Saints which those Idols do represent. We worship not the Images of Christ or of the Virgin Mary because it is Idolatry so to do. But we worship Christ and his Mother before their Images, because their Images do allure us to love them. For mine own part, I confess it were good to abolish them, but we are constrained to tolerate them, to the end the simple sort of people might be won by the sight of them to give the more reverence to holy mysteries. Apollo having heard this glozing Apology answered: By your subtle speech you would make the Learned believe, that you worship not these Images at all, but only that you offer your service unto them, like a Courtier. Yet nevertheless you bow your bodies and kneel unto them; you beg for their favours to be intercessors for you. Saint Anthony must help you for the Pox, Saint Margaret must come from Heaven to assist women in Childbed: Saint Vitus must learn you to dance. Saint james must defend you in your Pilgrimage. The Pagan Poets never had so many household God's Lares & D●●s Tutelares, as your Superstitious Religion allows you to have. O foolish men! will ye still repair to muddy pools, neglecting the Fountain of living waters? God is a spirit, and they joh. cap. 4. which worship him must worship him in Spirit and Truth. He is invisible to mortal eyes, so that no man should presume to mould his likeness into Gold or Silver Plates. His Saints are at rest, and must not be raised up, like Samuel, by any Endor Witches. The Virgin Mary lives in eternal joys, not to be disturbed with the clamorous invocations of worldly Creatures. This was the Heresy of the Collyridians, as our virtuous Epiphanius, who flourished within four hundred years after Christ, quotes down to the memorial of all Posterities Whose Arguments with the Cause I will not repeat unto you, because all ye which go under the naked name of Catholics, may leave off to tender your service to the Creatures, injuring your Creator, who will not communicate his glory to any whatsoever Saint, Angel, or Principality, according to our Saviour's speech: Thou shalt worship the Lord thy God, and him only shalt thou serve. Matth. cap. 4 In Arabia certain women used upon some Holidays in the year to bear about a four squared Table with a cloth spread, and Bread thereon laid, which they offered to the name of the Virgin Marie. Epiphanius confutes this Heresy, saying, that Epiphan. in Heres. 79. this was mere madness, & a Sickness of Eve now again deceived, nay, of the Serpent, which abused Eue. His Arguments are these. First, No women ever sacrificed in the Old Testament. Secondly, If any women, it had been a regular Custom in the Church, that Mary herself did sacrifice in the New Testament, which we never read of. Thirdly, Nor was the Sacrament of Baptism ever committed to Mary. Or else her Son would have made choice of her and not of john. The Gospel was committed to the care of the Apostles, and not to any woman. Fourthly, The Daughters of Philip did prophesy, but never meddled with those mysteries which belong to men, who only executed the Priestly office. Fistly, Women were forbidden to speak in the Church. Out of these Propositions he proves, that the Virgin Mary is not to be worshipped. First, Because he is a Devil, which making a God of a mortal nature in the eyes of men, doth express by the varieties of Art any carved Images, which represent the shape of man. Secondly, Because the mind commits adultery, which falls from the everliving God to honour the Images of the Dead, like to a Whore, which foregoes the lawful use of a Husband to lie with others. Thirdly, Because Mary was not given us to be worshipped, but that herself should worship her Son. Fourthly, For that these words in the Gospel doth warn us to take heed: Woman, what have I to do with thee? That by these words we might note in calling her Woman, that others might not admire her, as a Virgin too holy and sacred. Fiftly, Because in the Scriptures we do not find, that any of the Prophets ever commanded us to worship any man, much less a woman. Sixtly, God allows us not to worship Angels. Therefore he will not have us to worship Mary. She may be mentioned with honour. But Worship and Adoration is a mystery due only unto God. The greatest Angels receive not that Glorification. These be the reasons which Epiphanius exhibited against the Collyridians. There was a Sect called Caianes, which Epiphanius noted likewise to call upon the Angels. The which also Saint Augustine ascribed to those Heretics which were termed Angelici. The same Augustine mentioneth another sort of Heretics called the Carpocratians, which worshipped the Images of jesus and Saint Paul. Saint Ambrose averreth Augustin n. Heres 71. Ambros. de Obitu. ● beodos. jerem. cap. 17. Epiphan. in Epist. ad johan. Epis●op. Hieros'. it an Heathenish I idolatry for any man to worship the Cross, whereon Christ suffered. The Prophet also denounceth him accursed, which reposeth hope in man, saying, Cursed is the man which putteth his trust in man. Singular is that Example of Epiphanius, who on a time beholding a veil in a Church painted with the Image of Christ thereon, hanging on the doors contrary to the Authority of the Scriptures, he tore it down, and delivered it so defaced to the Wardens, bidding them to bestow it for a shroud on the next poor body, that died. And when the Churchwardens murmured, saying, that seeing he had tore it, he ought to have bought a new one, or not to have rend it so much as he did; Epiphanius promised to send them another veil to be hanged up in lieu thereof, which afterwards he performed, & in a letter to that effect to john Bishop of jerusalem, he recommends the said veil, charging him to beware how he permitted any such Idolatrous things to be set up in any place within his jurisdiction. To conclude, let it suffice, that Christians honour the memory of the blessed Saints upon those Days which the Church have allotted for that purpose. Let them glorify God for vouchsafing to send those Servants of his as the chief Elders and Pillars under their Saviour Christ the Head of their corporation. But in no wise let them pray unto them for fear of that jealous Ear, which heareth every word No man can come to the Father but by the Son. Nor can any man come to the Son, except the Father who sent the Son, do draw him. Our Saviour by his Godhead knows the secrets of our hearts, He alone is enabled with power to help us. He alone is the Master of God's Court of Requests. Come unto him all ye which are heavy laden, and he will refresh you without suing unto any other Mediator whatsoever. Remember the words of Saint Paul, that jesus Christ alone is our Advocate with the Father. One God, one Mediator. CHAP. X. Martin Luther arriving at Parnassus, shows to Apollo, how the Popes under colour of redeeming men's Souls out of Purgatory, used to conicatch Christians by the sale of Pardons. Apollo condemns both the Fable of Purgatory, and the use of Popish Pardons. Martin Luther a famous Divine of Germany, whom some of his Countrymen call the second Elias, for his bold and constant asseveration of the Truth against the ahab's of his time, came in great pomp to Parnassus on Tuesday in the Easter week last, 1626. associated with Er●smus, Melancton, Bucer, and many other valiant Champions of the Protestant Religion. And having lighted off their Pegasean horses, they entered into the Parliament house, where they attended until Apollo, the Lady Pallas, the Muses, the Graces, and other Princely Courtiers of his Majesty's train, were seated in their classicke ranks. as soon as they saw the Ceremonies ended, Martin Luther made this Oration Most noble Emperor, It is now above an hundred years since I first preached against the invalidity of Popish Pardons grounded on those dreams of Purgatory (for the life of these Pardons is derived from this Acheron) and as far as I see, notwithstanding all my vigilant cares and toilsome labours, matters are like to issue to their first elements and former confused Chaos, except some course be suddenly taken to banish these Indulgences and doting Pardons into the abysm of Lethe, never more to be remembered. What a shameful thing is it for the Pope to usurp a higher prerogative than our Saviour himself ever affirmed that his Almighty Father left unto him? He knew not the Day of Doom, nor did he seek to know more than became the Son of Man to know. And yet the Pope in worldly craft to bring more sacks to his mill, and a concourse of trading to his Babylon, hath granted a Pardon of 6000. years to come, unto all such as shall resort to the Church of Saint john de Lateran in Rome, and also an absolute Pardon of eight and twenty thousand years, with plenary remission of their Sins, to as many people as shall repair thither upon the Feast day of Saint john the Evangelist: when as the Elect of God do surely believe that this world cannot last so long, but that the Sun of Righteousness shall shine before that time, and descend from the Heavens to judge all the Sons of Adam. Many of my poor Countrymen of late since the Conquest of the Palatinate have been forced to shift their Religion, and to accept of these idle Pardons against their consciences. Our humble motions now are to your Imperial Highness, that you will curb this Man of Sin in making frustrate histricks of Legerdemain. Let Purgatory fables be taken away, these Indulgences and Pardons will cease. And if they cease, the Revenues which support his Pride will become abated. But as long as this Gulf doth lie open, the Christian World shall never enjoy peace in body or mind. Apollo at these speeches of Luther seemed much to bewail the condition of the times. And to ferret out the better the Original of Purgatory, and of the Popish Pardons he asked Peter Lombard Master of the Sentences, who flourished about five hundred years ago, whether in his time the world did believe, there was any such place as Purgatory. Peter Lombard answered, that there was not the least thought of such a place in his time. Nor do the greeks to this hour (said he) credit any such matter. And shall I sleep still, replied Apollo, while this Enchanter beguiles with his false lure the ears of simple Souls? The Poets had their Elysian fields, as this Fellow his Fable of Purgatory. They devised theirs of pleasure. But He invented his of base covetousness to rake to his Treasury what others got with infinite troubles. Hence arose that Proverb, that the Pope can never want money, as long as he hath a hand to hold a pen. While every Chimney in England paid the taxation called Peter-pences, they wanted not sanctified wares, like amulets and charmed scrolls, to defend their souls from Belsebub Princes of Devils. They wanted no Pardons to ransom them from the jaws of Cerberus. But if they slighted them, as scarecrows, no penny no Pater noster, sink or swim, they were abandoned and left to the fatal Ferryman. O childish Popelines, shall papers thus bewitch you? Shall Pedlars deceive you with false trinkets? Shall jugglers and Mountebanks circumvent your understanding with trifles and nifles in a bag, or with a pig in a poke? Here in this World is your Purgatory, your place of trial, where the Righteous, which lives by Faith, which loves his fellow Christian, shall possess Heaven for his Reward, as on the contrary; Hell, if he be over worldly minded, and cares for no man but himself and his own Family. Dust returns, as the Prophet testified, into Eccles. cap. 12. dust from whence it came, and his soul returns to God, from whence it came. Saint Cyprian makes no doubt of any other place. When men (saith he) are once Cypr. contra De●netrium. departed out of this life, than there is no place of Repentance left. There is no more effect of any satisfaction. here in this World everlasting life is either lost or given. Saint Augustine who lived above a hundred years after Saint Cyprian, writes that some in his time began to move the question, whether there were any such third place after this life? Yet for his own part, he positively concludes upon those two, of Heaven and Hell: But, quoth he, of a third place Aug. in Hipognost. contra Pelag lib. 5. we know not. Neither do we find any such in the holy Scriptures. Therefore let no man trust to the moonshine in the water by other men's merits, his Saviour excepted, to redeem his soul from the place where God appoints it. David when he understood that his child got on Bethsabe was dead, left off his lamentation and comforted himself. It is in vain and too late for a man to seek the reversing of the divine judgement, when he hath not the Grace to go to the Physician, before he fall sick. It is a sacrilegious sin in the Pope to make men believe, that it lieth in his power to redeem any man's soul from the place where the Almighty hath seated it seeing that he cannot add one year more to his own life, then is allotted him by the course of nature, nor borrow one minute of an hour to allay the pangs of his own death. The very Best have enough to do to save their own souls without presuming to undergo a fruitless labour for another man. Yea, though these three men were among them, Noah, Daniel, and job, they should deliver Ezeth. cap. 14. but their own souls by their righteousness, saith the Lord God. Seeing that jesus Christ by his death and Passion hath satisfied his Father's justice, and makes continual intercession for the Penitent, let none despair, nor trust any other besides this powerful Mediator. CHAP. XI. Gratian the Canonist convents the Waldenses and Albigenses before Apollo for celebrating divine Service in their Country Language, and not according to the Rites of the Romish Church. Zuinglius defends their cause by the Authority of the Scriptures and of the Primitive Church. Apollo pronounceth a definitive Sentence against the Pope, on the behalf of the Waldenses and Albigienses. NO sooner had Apollo refeled the use of Popish Pardons invented of purpose to make good the old saying, that Purgatory is a very pick-parse, but Gratian the Canonist framed a supplication against the Waldenses and Albigienses, wherein he showed, that whereas Ignorance was the Mother of Devotion, and thereupon the Church of Rome to retain true hearted simplicity in the bowels of her children, had like a politic Mother, forbidden the reading of the Scripture in their Country's language, to the intent that green-headed people, sowgelders, and base Mechanickes should not dispute of divine Mysteries, which surpassed their vulgar capacities: yet those rude mountanists, Montanae belluae presumed to unlock the cabinet of the Bible, and to read God's Service in their barbarous Tongue. Whereby much evil, contentions, and continual bangling arose of late years among Christians, which otherwise might have lain covered, as fire under ashes. Zuinglius a notable Divine of Suitzzerland, being deputed by the Waldenses & Albigienses to defend their cause stood up and said: with what face can you, O Gratian, blame these honest men for seeking the surest means of Salvation? Who will still stand groping in the dark, that may enjoy the free light of the Sun? Have not they souls to look unto aswell as the Pope himself and his Cardinals? In reading the Word of God, Faith increaseth. And the Gifts of the Holy Ghost multiplieth in relenting hearts. So that Peace, Unity and Love as a ●uster of Grapes do spring up together, and bear down the wrangling opposites. Neither is it any new Religion which they profess. For all your Chronicles can testify, that these people have departed from the Romish Church, and proclaimed the Pope to be Antichrist above three hundred years before Luther was borne. And for the reading of divine Service in a more familiar language, they have the Scriptures for their warrant and the Primitive Church for a pattern. The Prophet David pronounceth that man blessed, Psalm 1▪ which studies the Laws of the Lord, and therein exerciseth himself day and night. Saint john recommends them to the weaker sex and children, as appears by his Epistle written to the Elect Lady, and her children. Saint Paul protesteth, that he had rather speak five words to be understood, than ten thousand in a strange language. And in another place he praiseth Timothy, that he knew the Holy Scriptures of a child. Saint Basill in his infancy was 2. Tim. 13. 1●. Basil. Epist. 74. instructed in the Bible by his Nurse Macrina. Saint Jerome extols Paula a learned Matron for teaching her Maids to understand the Scripture. Theodoret speaking of the ancient Christians in his time; You shall, saith he, see every where the chief points of our Theod de Curand. Graecor. Assect. lib. 5. Faith read and understood not only of our Doctors, but also of shoemakers, Smiths, and weavers, and of all kind of Artificers: not only of our learned women, but likewise of them which get their living by their Needles, and of M●id servants not only of citizens, but also of Husbandmen, insomuch that you shall be 〈◊〉 among us ditchers and Herdsmen arguing of 〈◊〉 Trinity, of the World's creation, and of other deeps points of divinity. Saint Chrysostome called for his Eloquence the Golden mouthed Doctor, exhorteth all men to read the Scriptures. Hear me all ye Laymen, get ye Bibles, which are Physic for the Soul, Or at least wise provide yourselves of the New Testament. Saint Paul prophesied, that Antichrist In hom. 9 in Coloss. 1. pissed. 2. Thess. cap. should be consumed with the Spirit of the Lords mouth. What is the meaning of this, but that he must be condemned by the Word of God, declared in the Canonical Scripture? Even by this Testimony, the Sword of the Spirit, at the bright brandishing whereof the Romish Clerks run away like Cowards, and fly from them as if they were their mortal Enemies, relying in stead of God Spirit, upon the Spirit of man, which speaking without such immediate Revelations cannot but Err, and grossly Err. The consideration of this weighty point enforced Doctor Fisher Bishop of R●chester in Rossens. Artic. 37. aduer. Luth. Apocalyps. cap his Book against Luther, to wish for some other means to put down the Protestants, than the Holy Scriptures. Therefore (quoth he) when Heretics contend with us, we must defend our cause by some other helps, then by the sacred Scripture. In this they verify the effects of that wonderful Book, which Saint john in the Revelation averred to be as sweet as Honey in the mouth, but afterwards bitter in the belly, that is to say, sweet to read, because it promised everlasting life, but for all that bitter in the stomach when Crosses came to be digested, when they were to forsake the pomps and vanities of this seducing world, and specially, when that counsel of our Saviour came to be put in execution Sell all that which thou hast and come and follow me. No wonder then, that the Pope and his Cardinals delighting in temporal glory, cannot abide to try their Controversies by the evidence thereof, but with the hazard of some poor Scholar's lives, they send them abroad as Frogs out of the Dragon's mouth, to croak and crack of Antiquity and Traditions, Ibid but in no wise to contend with us by the Bible's Testimony. This Book proves indeed very bitter to their stomaches, who hunt after worldly Preferments. While the Bodies of the two Testaments lay despised, moth eaten, and shut up in their libraries, the Great Men of the world after their massacring in the Cities of spiritual Sodom and Apoc. cap. Egypt, sent Gifts and Presents, the one to the other in token of gladness. So jocund were worldlings, as long as they might do● what they list, and at the last obtain for a little money full remission of all their Sins, mortal as venial. But now that the Spirit of life is entered into their Carcases, and they Ibid. stand upon their feet, according to Saint john's Prophecy, Fear seizeth on them, they wax amazed, shunning their glorious Light. They reel to and fro, Psalm: and stagger like drunken men. Apollo liked exceeding well of Z●ing lives his zealous speech. And further adjoined this Admonition to Gratian and the rest of the Pope's Favourites; Not without a profound mystery did Saint john in the Revelation compare the Romishh Curch to Spiritual Egypt. For even as the Children of Israel were for many years kept in Bondage under the yoke of Pharaoh: so the Souls of Christians in the times of the general Apostasy and departure from the true Faith were miserably subjected under the Pope's Tyrannical Command: insomuch that they were prohibited to have Service in any other language save in the Roman, whose chief City the Tyrant himself usurped, and in subtle policy would admit of no other Tongue then of his own Latin, which some hold to comprehend the mystical name of the Beast, who possesseth that seven hilled City. We do therefore ordain, that it shall be lawful for ever hereafter to every Kingdom and Province to celebrate Divine Service, and to read the Scripture in the Mother tongue, following the examples of the Primitive Church. And even as the Greek Church, the Georgians in Armenia, the Abyssines in Aethiopia under Precious john, and other Christians in the East, have from the first time of their Conversions used their Godly sacrifices, prayers, and thanksgiving, every Nation in their own language: so now we do here allow, ratify, and decree, that the Waldenses and Albigienses shall honour and glorify their Creator in Unity and Trinity after the same manner in their own known Tongue, as they have accustomed for these five hundred years last passed. And if any person be so hardy as to bring in a Bull of Excommunication from the Pope against them for so doing, we do by these Presents pronounce the same to be void, siustrate, and of no effect; and that the Publishers of that thundering Libel, be laesa Maiestatis reus, guilty for wounding our Royal Majesty, and to suff●● the Punishment due for Capital Treason. CHAP. XII. Berengarius reneweth his opinion of the Lords supper, and proves both by the Scriptures and by the Authority of the most ancient Fathers of the Primitive Church, that the same is to be taken after a spiritual manner, and in commemoration of the Lords death. Wicklisse understanding that his old Master This Berengarius was famous about 260. years past. Berengarius had for fear of Death recanted his notable Demonstration of the use of the Lords Supper, which in his flourishing years he had maintained against the Pope and all the Romish Clergy, caused him to be cited into his Majesty's Court at Parnassus to show the reasons of his Recantation, and whether he did the same in good earnest, or else out of the frailty of flesh and blood. Berengarius appeared, and being asked of Apollo, wherefore he made that attestation contrary to his Conscience? Berengarius trembling with tears confessed, that the Pope extorted that Recantation from him with menaces and threats; but that like to Hippolytus in Euripides he kept a mind unsworne: and that he still persevered in the truth of the Doctrine which he formerly had taught, that the Body and blood of Christ ought to be taken spiritually and not really. Apollo observing his contrition and inward sorrow, freely forgave him upon condition, that he would yield sound proofs out of the Scriptures, and the ancient Fathers of the Primitive Church to convince the Papists, whereby they might be thenceforth toungtied, and fully satisfied touching that material point of Faith. Berengarius glad of his Majesty's pardon, promised to declare his full knowledge, and out of hand drew out of his pocket this schedule, which Apollo presently caused Saint Bernard to read before all his learned Courtiers. Saint Bernard obeyed his Sovereign's command, and publicly read the Contents, as follow: Even as by the Law of Moses there were two Sacraments ordained to be kept until the coming of Christ that great Prophet, whom God promised to raise up like unto Moses, viz. Circumcision and the Passeover, or the sacrifice of the Lamb at Easter, the one serving to bridle their carnal affections, the other to prefigure the eternal Lamb, which was to be crucified: so in the New Testament two Sacraments were instituted to Christians in their stead. Baptism and the Lords Supper, the one supplying the use of Circumcision, the other of the Lamb at Easter, both to testify our admittance and incorporation into the Christian Church, as outward visible marks, signs, or badges of our Faith only in Christ. To these the Pope added fine Sacraments more in worldly policy to gain money, Confirmation, Penance, Orders, Extreme unction, and Marriage, which last his Holiness debars his Clergy of, because Gods Elect might suspect the rest as humane Traditions. These five sometimes may be necessary, as other Divine virtues, Love, Humility, Sobriety, and such like, but not properly to be called Sacraments. Which Saint Augustine very plainly affirmeth in these words: Christ and his Disciples delivered unto us a few Sacraments instead August. lib. 3. de Doctrina Christ. cap, 9 of many, Baptism and the Lords Supper. Neither was the Pope content only so to add more yokes of bondage to the free Church of Christ, but likewise for his further condemnation he perverted with those old Heretics the Capernaites, the true sense of those words, This is my Body, saying, they must be taken literally, and really, which a sober minded Christian loathes to hear as much as Auerroes the Moor, who detested Christian Religion for nothing more than for that they did eat their God with their teeth, and sought to hale their Saviour from the Right hand of God, where his Father had placed him until the Day of judgement. After the Consecration of the Bread and Wine we confess that there is an alteration in respect of the End and use of this mystical Sacrament, to put us in mind of the Lords death, until he comes to judge the world, but we utterly deny that there is any alteration at all in the substance of the Bread and Wine, which remains as it did before, and enters into our Bodies to be digested and concocted, like unto other natural and corruptible Food. Yet most significantly they may be called Sacramental Bread and Sacramental Wine, representing the Body and Blood of Christ, if they be taken with a spiritual mouth and a devout mind, that is, by Faith, and not received with a carnal mouth and bodily appetite. For, as Saint Paul wrote, have not we houses for that purpose? As a bodily mouth requires bodily meat, so a spiritual mouth must have spiritual Food to refresh and nourish the Soul. And this manner of Eating Christ's Body did himself expound, when some grew displeased, saying, that it was a hard speech for a man to eat his Body, and to drink his Blood, by adjoining these words afterwards: It is the Spirit which quickeneth, the Flesh profiteth joh. cap. 6. nothing. The words which I speak unto y●n are spirit and life. What plainer sense will any man look for, than the speech itself? This is my Body, that is, this very Bread is my Body; which bread he broke into pieces before he suffered on the Cross and gave it in commemoration and remembrance of his after-passion. The Papists will not allow, that the bread is broken, but that it is transubstantiated and changed into his very Body, which the Apostle utterly convinceth, saying, the bread which we break is the Communion of the Body of Christ. And in another place he writes, that it is to be taken in 1 Cor. cap. 10. remembrance of the Lords death until he comes. To which manner of taking it, all the ancient Fathers of the Primitive Church subscribe with one consent. justine Martyr, who lived within one hundred and In Tri●●on. p. 2. Propos. 3. ● 6. fifty years after Christ, protesteth, that the Lords Supper is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 recordatio a remembrance of the Incarnation and Passion, which Christ sustained for penitent sinners. Irenaus who lived about the same time calls it Res terre●as earthly things. Clemens Alexandrinus, who lived about ninescore years after our Saviour, saith, that it is the Body and Blood of Christ allegorice allegorically, or by Lib. 2. Ta●ageg. an obscure Figure. Origen which flourished within two hundred years after Christ, writes, that it is the Image of Spiritual things, and words feeding the Soul. Tertullian the first Latin Father, which wrote about two hundred years after Christ, Contra Mar ● 4 terms it the Figure of the Body and Blood of Christ. Dionysius Areopagita saith, that the Bread and Wine at the Communion were sensible images and apparel symbolically put about our Saviour Di●n●s. l. de Ecclesia ●. Hic●a ch ap. 1. Chrysost. ad Caesar ●●● Ho●●● 15. ●● Mat. Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Bishop Chrysostome that was called the Golden-mouthed Father, makes this protestation of it: The Bread after that is sanctified, is worthily termed the Lords Body, although the nature of Bread do still remain in it. Of this belief was Saint Augustine. To eat the flesh of a man (saith he) and to drink his blood, one would think it were a heinous matter. Therefore it is a figure which August de Doct. Christian. lib. 3. cap. 16. our Saviour used, commanding us to communicate his Passion, and in our memories profitably to lay up, that his flesh was crucified and wounded for us. CHAP. XIII. The Romish Church accuseth the Church of Aethiopia, for denying to acknowledge her to be the Mother and Catholic Church. The Patriarch of Alexandria challengeth the primacy over that Church, and proves the Pope of Rome to be an Intruder, and to have no Right at all over the Church of Aethiopia. Apollo determineth the Difference by discovering the ways how the Pope got the Supremacy over the Western Churches, and how both he and the General Counsels err in matters of Faith. THe Church of Rome seeing that by the help of Printing, the Spirits of the Western Empire were illuminated with the bright Rays of the Gospel, and thereby had shaken her Foundations, Superstitions, and Traditions, which she had invented to inveigle men's Souls, and to maintain her temporal Ambition, by diving into their secrets and treasury, and that which was was the greatest Corrosive to her heart, she had found Apollo and the most part of his learned Troop, ardently bend to cross her proceedings by trying her impostures and suggestions on the Touchstone of the sacred Scriptures, she utterly despairing of repairing her credit in that Part of the world, before her last motion to enter into the herd of Swine, with the unclean spirits in the Gospel, made intercession unto Apollo, by some neutral Papists, and luke warm Lutherans, that she might have some Sovereignty over those Countries, which lay remote from his Majesty's Court at Par●●ssus. Apollo not accustomed to grant any Charters, Monopolies, nor other appendants to the state of his Empire, which might prejudice either the Revenues of his Crown, or the weal of his Subjects, without the advice of his Parliament, willed her to prefer her Suit on the sixteenth day of june next after 1626. at the first Sessions of the Parliament to be held at Parnassus. The Romish Church failed not to motion upon the said day, and signified, that whereas she had lived in infinite glory and pomp for the space of eight hundred years, and that now in her old Age like to the decrepit Lion in Aesop's Fables, every beast had a fling at her, even the veriest Ass and cowardly Hare began to contemn her commands, to vilify her jurisdiction, and to esteem no otherwise of her thundering Bulls, then if they were the windy bravadoes of a Braggadochian, or the bellow of the Bulls of Basan. The consideration whereof did now prick her to entreat a Boon at his Majesty's hands, that it might be lawful for her to exact the same obedience of the Christians in Aethiopia, under Precious john's Sceptre, which sometimes she had extorted from the Christians of Great Britain, Germany, and other Provinces in Europe; whereby she might live in some reputation as yet in her ancient years. The Patriarch of Alexandria nettled with this request, and fearing les● by the suffrages of those lukewarm ecclesiastics, which like jacks on both sides, stood as it were betwixt Heaven and Hell, this Imperious Lady might prevail and deprive him of the Primacy which he and his Predecessors had successively enjoyed from the Apostles time, opposed her with this Oration: Was it not enough for you, O Ambitious Dame, to tyrannize in your youth, to prostitute your body for gain to all comers, but now you must be like another Roman Flora, after your abominable whoredoms adored for a Goddess? and triumph over those innocents, which the scorching Sun hath divided by the Equinoctial line from the Meridian of Rome? what interest? what colour of Title can you prescribe to have in those places where your Constantine, your Phocas, and your Charles of France never trod, nor ever any of the Roman Legions? These People were first converted to the Christian Faith by the Eunuch in the Acts of the Apostles, Servant to the Queen Candace, not without a singular mystery, that there she might sojourn during the time of the Great Apostasy, when Faith was departed according to Saint Paul's prophecy, and the Bible represented by the two Witnesses in the Revelation of Saint john did lie worm-eaten in the Sodomites Libraries. Saint Matthew confirmed them afterwards in the Truth; And from his time until this present, we the patriarchs of Alexandria have had the Prerogative to install their Bishops, to institute their Priests, and to order their controversies. Nor did you, proud Lady hear of the manner of their Liturgy and Ecclesiastical policy, but within these sevenscore years. It is true you sent your flying Spirits thither of late sundry times to pervert them and to kindle a combustion in their Religion, but all in vain, for they smelled out your drift, and banished your Jesuits to requite some part of your hospitality to strangers, in that for the space of a whole year and better you restrained their Ambassador at Lisbon from entering into your Hypocritical Church. And as he wrote to Damianus a Goes, such was your insolency, that by no means you would admit them to communicate nor keep company with you, as if they were the arrantest Heretics of the world. The Romish Church much aggrieved that the Patriarch of Alexandria had prevented her in a Suit, which she had cunningly canvased, and almost brought to perfection, pleaded, that all the world ought to be under her Government. For our Saviour Christ after his Passion said, that all Power was given unto him in Heaven and Earth. And this Power with the keys did He before his Ascension into Heaven commit unto Peter. Which Sovereign Authority after Peter's death, rested, like the Spirit of Elias on Eliza the Prophet, upon the Successors of Peter. For proof of which Princely pre-eminence, she alleged the testimony of Pope Gregory the ninth, who flourished in the year 1225. how God made two great Lights in the firmament of Heaven, that is to say, of the Catholic Church, the which two Lights are the Pontifical Authority, Greg. 9 lib. 1. Decret. tit. 33. and the Regal Power whereby men might know, that there is as much difference betwixt Popes and Kings, as betwixt the Sun and the Moon. At these words the Patriarch rejoind, and said, these arrogant words of yours, pronounced now in your drooping and declining Age, do decipher you to be like an old Bawd and graceless Strumpet. Was not the cure of Souls sufficient for you, but you must also domineer over their bodies, and more over their Purses? This last is the cause of your discontent. How doth the Spirit of Saint Peter rest on you more than the Spirit of Saint Matthew or Saint Philip rest on me or my Aethiopian Clergy? By that similitude Caiphas might vaunt, that he had the spirit of Aaron. But their Glory ought not to countenance our Infirmities. Neither, as Saint Chrysostome said, is the Place able to sanctify the Successor, nor can the Chair make a Priest. Saint Peter was Chrysost. dist. 40. of a higher Function than a Pope, an Apostle to travel from one place to the other, having the charge of the Circumcision, as Saint Paul of the Gentiles. He was not tied to any one peculiar City. O I would, that both of us were able to follow his godly steps, and to labour up and down the world in converting of Idolaters, and to preach nothing but Christ crucified, without collateral Mediators and worldly respects of Dignities, Pompes, or in hunting for Superiority, Gain and fat Benefices. Saint Peter had no Gold nor Silver to give, as himself Act. cap. 3. told the Cripple in Salomon's Porch. He wore no Triple Crown, but rejoiced in the Crown, in his Master's thorny Crown, the Crown of Martyrdom. He wore no silver Crucifix, but in his heart he bore the contemplation of the bloody Cross, which day and night he earnestly beheld. He taught his converted Flock to be subject unto Kings. The Pope exalts himself above all Kings, 1. Pet. cap. 2. above the General Counsels. Saint Peter would not suffer Cornelius to kneel unto him. The Pope expecteth that even the mightiest Monarches should kiss his Feet. Et mihi & Petro. Saint Peter willingly endured reproof at the hands of Paul. But who dares rebuke the Pope and tell him of his faults? Galat. cap. 2. Saint Peter acknowledged the rest of the Apostles for his Brethren and Fellows. The Pope allows of no Patriarch, nor Bishop to be his equal, nor of any Clergy man to be made but by his Authority. Saint Peter and Saint Paul preached that Christ was the Head of the Church, as the Husband of the Wife, and for that end he sent the Holy Ghost as his Vicar general to direct the Souls of the Elect in spiritual mysteries during his residence in Heaven, without apointing any Earthly Potentate or visible Head to execute that high Office, and left their bodies to the Gods of the Earth, to be tried, as Gold in the furnace. It is the Soul, the noblest part of man, which he takes most care of. Why should He then ordain a visible Head, an ambitious Pope to domineer, nay to tyrannize over that Invisible Part? What need any other Head as ministerial over our Consciences? He that ouerlookt the seven Golden Candlesticks, that is, the seven Churches in the Revelation, and further promised the presence of his Godhead, I am with you to the World's end, no Math. cap. 18. doubt, but he will supply the place of a spiritual Head, and infuse both spiritual nourishment into our Souls, as also afford food and necessaries to our bodies, though not according to the vain desires of flesh and blood, which gape after superfluities, yet enough to content nature. O miserable state of Rome! In what danger lies thy Soul? Saint Bernard long ago reprehended this aspiring humour of the Romish Clergy. And yet such is the force of tempting Gain, dolosinummi, that if Moses himself and the Prophets arose from the dead, they would not hear them as long as they spoke against their worldly profit. At first you began saith he, to usurp as Lords over the Clergy, contrary to Saint Peter's admonition, and within awhile after against Be●. Epist. 230 Saint Paul's counsel, who was Peter's fellow Apostle, ye got the rule over the Faith of men. Nor yet do ye stay here, but ye have gone further and obtained a peremptory dominion over Religion itself. What remains now, but that ye climb on high to bring into subjection the very Angels of Heaven? Apollo very well approved the Catriarkes reproof of the Romish Church, and fell into such detestation of her intolerable ambition, that he made this speech against her: Three things have wrought this absurdity in the Religion of the Western Christians, the one happened by the Opinion of the Pope's extraordinary Power imprinted in men's minds by their Ghostly Fathers, that his Holiness, as Saint Peter's Successor cannot err in matters of Faith. The second, and most crafty, that all men whatsoever, who believe not in the Catholic Church, which you must persuade yourself to be only the Romish, are undoubtedly in the state of Damnation. The third are the lies of Purgatory, the which being at his dispose as judge & jailer, made every man, specially the melancholic, to take heed of angering him or any of his tribe, as on the contrary to appease his humour with Gifts and the buying of his idle Pardons. But now, my Beloved of Par nassus, the veil is taken from his painted face, and you shall see and read in his eyes the affections of his heart. And lest some of you be not so quick sighted as others, I will briefly run over the two first causes of his Greatness. After our Saviour's death for the space well-nigh of three hundred years, the Christian Religion was so persecuted by the Roman Emperors, specially, at Rome itself, and in the nearest places adjoining unto Rome, that no Ecclesiastical Policy could stand on foot, nor erect public Churches, and consequently no Mitred Bishops, to solemnize or order the affairs of that spiritual Commonwealth in any complete form, no more then at this day we see in France, a few places only by their Civil Wars tolerated: Specially in Paris the chief City, they of the Reformed Religion cannot have any, but by permission about two leagues from the City they are allowed their Divine Service. The like, though not so openly, those ancient Christians were tolerated to enjoy privately in their Houses, as in hugger-mugger at Rome, the Capital Seat of that Empire. In process of time Constantine the Great attained to the Empire, who for some causes, and principally because he would be a nearer Neighbour to the Northern Nations, and also to the Persians, who infested his State with sundry inroads and hostile invasions, he was constrained to remove the Imperial Seat to Constantinople, leaving the Bishop of Rome some power at old Rome, whereby in his absence he might, as a Reverend Prelate with his grave and Christianly exhortations retain the Citizens in their Allegiance. In this sort these good Bishops continued loyal to their Prince and subject to their Command and to their Successors in the Empire, until the year of our Lord, 606. about which time after a great contention for the Primacy betwixt them and the Patriarch of Constantinople, which then was called New Rome, Phocas by the murder of his Lord and Master Maurice the Emperor, having gotten the Sovereignty made Boniface the Third Supreme Bishop above all other Bishops, and to that end sent forth a Decree, that all the Churches in his Empire should obey him as their Sovereign Bishop, which jurisdiction he held only Naucler. in Spiritull matters. After this the Emperor justine justinian's Son reigned; who sent Longinus as his Deputy into Italy, to settle the confused state thereof after the expulsion of the Goths, who altered the form of Government in Rome, and abrogated the Senate and Consulary Dignities, which till that time continued and carried with it a glimpse of the ancient Majesty of the Roman State, and in steed of them appointed one Principal Governor, whom he called an Exarch or Viceroy. This innovation ministered an occasion to the Lumbards' to enter into Italy. And then the City of Rome felt new troubles. But at last, Theodoricus King of the Goths by the Pope's Counsel removed from Rome, and erected Ravenna to be the Head City of his Kingdom, and there keeping his Royal Court gave room to the Popes to flourish in Rome. Sometimes they took part with the Emperor, some other times with the Lumbards', accommodating their fortunes warily to the strongest parties liking. Thus they continued until the Emperor Heraclius his time, who being oppressed by the Persians, Saracens, and Arabians under Mahomet, was so far from looking into the affairs of Italy, and into the Pope's aspiring designs, that he found much ado to defend his nearer territories from those bloody Enemies and Infidels. The Pope's watchful to take advantage partly by their Religious carriage among the common people, and partly by Rewards got themselves to be equal in Power with the Kings of the Lumbards'. And then Pope Gregory finding himself reasonable strong, assaulted Ra●enna the chief City of Italy and took it. But being presently expulsed out of it by Astulfus King of the Lumbards', he was reseized thereof again by succours sent unto him from Pipin King of France. After Astulfus death the Pope falling at odds with Desiderius the son of Astulfus, he sent for aid to Charles the Great King Pipins' Son, who in proper person came into Italy, took Desiderius Prisoner, augmented the Pope's Dominion, and at his motion crowned himself Emperor of the West at Rome. At which time he again to requite his good will enacted, that from thenceforth the Bishop of Rome as Christ's Vicar should never more be subject to any Earthly Potentate. And whereas before that time they were themselves confirmed Bishops by the Emperor at Constantinople, now by this new Emperor of the West, they began to be of themselves, and by their wits got the Emperors to be invested at their hands. This Pope was Leo the third. And this notable Accident and alteration fell out about 801. years after Christ. After Leo his decease, Pope Paschale after the example of his Predecessor Leo; who had wrested the nomination of the Pope from the people of Rome, and also the confirmation from the Emperor at Constantinople, caused those Priests of the City, who had elected him as the next neighbours to be ennobled with a glorious Title, and to be called Cardinals. Thus in less than two hundred years after their Supremacy, obtained from Phocas in spiritual matters, the Popes aspired to a Supremacy in temporal affairs, not so much for their hypocritical holiness, as indeed for the Dignity and repute of the Place and Seat, their City of Rome having been the Lady of the world, and the eyes of all men being fixed on that Place, brought at length most Princes of Christendom, as Factions grew betwixt them, to make profitable use of their friendship, either to appease their Aduerfaries, or under colour of their Excommunications and Saint Peter's keys to oppress one another. Yea, and that which was most strange, as Machiavelli observes in his Florentine History, King john of England upon the dissension between him and his Subjects yielded himself at the Pope's dispose, when he dur●● not show his face in Rome, by reason of the Factions of the Orsini and Columneses, and of the Guesses and the Gibellines, but was fain to translate the Papacy to A●inion in France. Whereby our Politicians may gather this remarkable Rule, that things which seem to be and are not such in very de●d, are more feared or regarded afar off, then at home by reason of the uncertain knowledge, which strangers have of other men's states. Thus may all good Christians note by what means the Church of Rome arrived to her Greatness, and how like a Fox by little and little the Pope crept up to the double Supremacy, which Saint Peter and the blessed Apostles never once dreamt, nor would our Saviour Christ by any means accept of the Temporal Sword. For he utterly defied the Devil, when he motioned unto him of an Earthly Kingdom. And when some purposed afterwards to make him King, he forsook that Coast. To conclude this point of the Pope's Supremacy, Pope Hildebrand, whom some call Gregory the seventh, after much contestation with the Emperor and his Gibellines was the first which triumphed over him about one thousand years after Christ. Of whom an ancient Historiographer thus testifieth: To this man only doth the Latin Church ascribe, that she is free, and plucked out of the Emperor's hands. By his means she stands enriched with so much wealth Onuph. in vit● Greg. 7. and Temporal Power. By his means she stands enriched with so much wealth and temporal Power. By his means she got the Sovereignty over all Emperors, Kings, and Christian Princes; whereas before she was kept under like a base maid servant not only by the Emperor, but by any Prince assisted by the Emperor. To return now to the other cause, which augmented the Pope's Greatness, that he cannot err in matters of Faith, and therefore men are persuaded to believe in his Church, as the only Catholic in the world, or indeed as if she were equal unto Christ in Purity, and therefore partaker of our Creed. But the Truth avoucheth otherwise, that all men are Liars and full of Sin, even from the beginning. The most Righteous man sins every day in the week. The Apostles in Christ's time contended for Dignity. After his death Peter and Paul varied in opinion. Paul and Barnabas could not agree. Liberius Bishop of Rome subscribed to the Arrian Heresy. Honorius Bishop of Rome was a Monothelite, and condemned for the same Heresy by the General Council held at Constantinople. Saint Augustine mentions of the Error maintained by Innocent Bishop of Rome, that Innocents could not be saved, except they received the Communion. And as Popes erred thus in matters of Faith: so did General Counsels themselves most grossly err. The Council of Arimine established the Arrian Heresy. The Council of Nice decreed the Souls of Angels and men had bodily shapes. The Council of Ephes●s enacted Canons on the behalf of the Nestorian Heresy. The consideration of which Errors, whereto all mortal Creatures are subject while they sojourn in their earthly tabernacles, moved holy Augustine to reject the authority of a General Aug co●t. Ma● lib. 3. cap 4. Council, which Maximinus alleged against him. Neither ought I, said he, to be tied to try my cause by the Council of Nice, or the Council of Arimine, to better or prejudice one another's cause, but to decide the Question to the Holy Scriptures Testimony which are indifferent to both of us, and not partially bound to either of us. And indeed there may be yielded a reason of Policy for not standing to any Humane Positions. In a General meeting all men are not of the same mind, nor of the same opinion but every particular man as he hath his voice, so he hath his several will. Velle suum cuique est, nec voto vinitur uno. Commonly where many meet, some are self opinionated, some factious, others over-swayed by the most voices; so that the Godliest being the fewest are abandoned; and then the Canons do pass according to men's affections, and very oftentimes in favour of the Pope and his Cardinals in hope of worldly preferments, dispensations, or for fear of angering their Superiors in Authority, which the Holy Ghost observing, he withdraws his powerful presence from their Consciences, and leaves them puris naturalibus, to their own natural endowments, and consequently to be seduced by the world. Which of the ancient Fathers lived free from Errors? justine Martyr, Irenaeus, and Tertullian held the Millenarian Heresy. Saint Cyprian erred in his judgement of Rebaptization. Why then doth the Church of Rome arrogate to herself such Holiness as to condemn all other Churches, because they conform not themselves with her Doctrine and Traditions? It is one thing to believe that there is a Catholic Church, and another thing though blasphemous, to believe in the Catholic Church. And now for the concluding of this present difference betwixt the Church of Rome and the Aethiopian, whereof the Patriarch of Alexandria challengeth the Primacy, we do order that every Nation be allowed their several jurisdictions. As in like manner hath heretofore been enacted by the Council of Nice, in the year 325. Let the ancient custom be still in use, that the Concil. Nicen. Canon. 6. Bishop of Alexandria have the jurisdiction over Egypt, Lybia, and Pentapolis, even as the Bishop of Rome enjoyeth the like liberty in his Parts. And so let the Churches of Antioch, and of other Provinces have their preeminences maintained as informer times. CHAP. XIIII. Scotus the Master of Subtle Questions connents Sir Geffrey Chaucer for calling the Pope Antichrist, and comparing the Romish Church to the griping Griffon and the true Church to the tender Pelican. SCotus that famous Schooleman for subtle qui●ks and quiddities having watched for these two hundred and sixty years, opportunity to insinuate himself into his Majesty's favour by some notable exploit, and ●ow seeing that the Church of Rome began to totter, he repaired to the Delphic Hall upon the sixteenth of june last 1626. Where after an eloquent Oration against the Lutherans, he complained of Sir Geffrey Chaucer the English Poet, that he about the latter end of King Edward the thirds Reign, had published in his Plo●-mans Tale most abominable Doctrine, which infected not only diverse rare wits of that Age, but likewise wrought so much alteration in succeeding times, that john Wickliff, john Husse, Jerome of Prague, Luther, and others now styling themselves Protestant's, had quite abandoned their Mother Church of Rome, which had flourished in stately Pomp and Pontificalibus for many hundred of years before. And particularly he charged Chaucer for calling the Pope Antichrist, and for comparing his Followers to the Griffon, and the pretended Reformed Church to the Pelican. Apollo willing now utterly to abolish those Patrons of Equivocations, lies, and deceits, was glad of this occasion, which so fairly presented itself unto him. And to that end judicially to proceed against them, he caused the chief points of the said Ploughman's Tale to be openly read by the Pronotary of the Court, who with a loud voice thus repeated the same. Even as I wandered in a wro, In a Wood beside a wall, Two Fowls saw I sit th●. The falser soul might him befall. That one did plead on the Pope's side A Griffon of a grim stature, A Pelican withouten pride To these Lollers laid his lure: He mused his matter in measure: To counsel Christ ever 'gan he call. The Griffon showed as sharp as fire. But falsehood foul might him befall. The Pelican began to preach Both of mercy, and of meekness. And said Christ so 'gan us teach, And seek and merciful 'gan bless. The Evangelists do bear witness, A Lamb he likeneth Christ over all, In tokening that he meekest was: Sith pride was out of Heaven fall. And so should every Christian be Priests, Peter's Successors Both humble and of low degree. And ●sen none earthly honours, Neither Crown nor curious covetours, Nor Pillour, nor other proud Pall. Nor ought to coffrens up great treasures, For falsehood foul might them befall, Priests should for no cattle plead, But chasten them in charity. Nor unto battle should men lead, For enhaunsing of their own degree. Not wilne sit in high Sea, Nor Sovereignty, in house, nor hall. All worldly worship defy and flee. For who so willeth Highness foul shall fall. Alas who may such Saints call, That wilmeth wield earthly honour. As low as Lucifer such shall fall, In baleful blackness ybuilden their bower, That eggeth the people to Error. And maketh them to them thrall: To Christ I hold such one Traitor. As low as Lucifer shall fall. That willeth to be King's Peers, And higher than the Emperor. Some that were but poor friars, Now wolden wax a Warrior. God is not their Governor, That holdeth no man his Permagall. While Covetise is their Counsellor, All such falsehood mo●ght need fall. With Pride they punish the poor, And some they sustain with sale, Of holy Church making a Wh●●re. And glut their bellies with Wine and Ale, With Money they fill many a male: And chaffren Churches when they fall, And tell the people a lewd tale. Such false faitours foul them befall. And Mitres more than one or two, Y perled as the Queen's head. A staff of Gold and pirrie too, As heavy as it were made of lead: With Cloth of Gold both new and red: With glitter and Gold, as green as gall. By doom they damn men to dead. All such faitours foul them befall. And Christ's people proudly curse With broad Book and braying Bell. To put pennies in their purse, They will sell both Heaven and Hell. And in their sentence thou wilt dwell: They willen guess in their gay hall. And though the sooth thou of them tell, In great cursings shalt thou fall. Christ's Ministers clepe they been, And rulen all in robbery; But Antichrist they serven clean. Attired all in Tyranny: Witness of john's Prophecy, That Anticrist is their Admiral, Tiffelers attired in Treachery. All such faitours foul them fall. Who saith that some of them may sin, He shall be doomed to be dead. Some of them would gladly win, Against that which God forbade. All Holy they clepe their Head, That of their Rule is Regal. Alas, that ever they eaten bread, For all such falsehood will foul fall. Their Head loveth all Honour, And to be worshipped in word and deed. King's must to him kneel and cour, To the Apostles which Christ forbade. To Pope's Hests, such taken more heed, Then to keep Christ's Commandment. Of Gold and Silver be their weed, Who hold him whole Omnipotent. He ordaineth by his Ordinance To Parish Priests a power. To another a greater advance. A greater point to his mystery. But for he is Highest in Earth here, To him reserveth he many a point. But to Christ, that hath no Peer, Reserveth he neither rib nor joint. So seemeth He above all, And Christ above him nothing, When he sitteth in his stall, Damneth and saveth, as him think. Such pride before God doth stink. An Angel bad john to him not kneel, But only to God do his bowing. Such willers of worship must needs fall. There was more mercy in Maximian, And in Nero, which never was good, Then is now in some of them, When he hath on his furred Hood, They follow Christ, which shed his blood, To Heaven, as Bucket to the wall. Such wretches be worse than wood, And all such faitours foul them fall. They maken Parsons for the penny, And of Canons their Cardinals. And Y scarce amongst them all is any, That hath not glozed the Gospel false. For Christ did never make Cathedrals Nor yet with him was Cardinal With a Red Hat, as use Minstrels: But falsehood foul might it befall. That say that Peter had the Key Of Heaven and Hell to have and hold. I trow Peter took no Money For any men's Sins, which he sold. Such Successors be too bold, In winning all their wit they wrall. Their Conscience is waxen cold, And all such faitours foul them fall. Peter was never so great a fool, To leave his Key with such a Lorrell, Or to take such a cursed tool: He was advised nothing well. I trow they have the Key of Hell, Their Master is of that place Martial. For there they dresse● them to dwell, And with false Lucifer there to fall. Christ had twelve Apostles here; Now, say they, there may be but one That may not err in no manner. Who loveth not this be lost each one. Peter erred: so did not john: Why then is he cleped the principal? Christ cleped him Peter; but himself the Stone, All false faitours foul them befall. What is Antichrist to say? But even Christ's Adversary? Such hath now been many a day, To Christ's bidding full contrary, That from the Truth clean vary. Out of the way they been quite wend, And Christ's people untruly carry. God of his pity it amend. They live contrary to Christ's life, In high pride against meekness. Against patience they usen strife, And anger against soberness, Against wisdom wilfulness. To Christ's words they little tend, Against measure outrageousness. But when God will it may amend. A token of Antichrists they be; His charactes now been wide yknow. Received to preach shall no man be Without token of him I trow. Each Christian Priest to preaching owe, From God above to them been send The Word, to all folk for to show, Sinful man their sins to amend. Christ sent the poor for to preach, The Royal Rich he did not so. Now dare no poor the people teach, For Antichrist is all their Foe. Among the people he must go, Whom he hath bid; But such suspend, Some hath he hent, and thinks yet more. But all this God may well amend. The Emperor gave the Pope sometime So high Lordship him about; That at the last the silly kime The proud Pope did pull him out. So of this Realm is in great doubt But, Lords beware, and them defend, For now these folk be wondrous stout. The King and Lords now this amend, Antichrist they serven all: Who I pray you can say nay? With Antichrist such shall fall. They fellow him in deed and faith, They serven him in rich array: To serve Christ they falsely feign. Why? at the dreadful doomsday Shall they not fellow him to pain? Popes, Bishops, and Cardinals, Canons, Parsons, and Vicar In God's Service I trow been false, That Sacraments selle● here; And been as proud as Lucifere. Each man look whether that I lie. Who so speaketh against their power It shall be holden Heresy. The Griffon said, th●● canst no good Thou never cam'st of Gentle kind Either I trow thou waxest wood, Or else thou hast lost thy mind. And the Pope were purely poor, Needy and nothing he had: He should be driven from door to door, The wicked of him would not be dread: Of such a Head men would be sad. If the Pope and Prelates would So beg, and bid, bow, and borrow: Holy Church should stand full cold, Her servants sit, and sup sorrow. The Pelican cast a huge cry, And said: Alas, why sayest thou so? Christ is our Head, that sits on high. Heads ought we not for to have m●, We be his members both also. And Father he taught us to call him als, Masters to be called defended he tho. All other Masters be wicked and false, That do take mastery in his name Ghostly, all for earthly good. Kings and Lords should Lordships ha●●, And rule the people with mild mood Christ, for us that shed his blo●d, Bad his Priests no Mastership have, Nor to cark for cloth, or for food. From every mischief he would them save. Their Clothing should be Righteousness, Their Treasure pure life should be. Charity should be their Riches: Their Lordship should be unity. Hope in God their Honesty: Their vessel clean Conscience. Poor in spirit, and Humility Should be Holy Churches defence. The Griffon said, thou shalt abye, Thou shalt be burnt in baleful fire; And all thy Sect I shall destry. You shall be hanged by the swire. I'll cause you soon to hang and draw. Who giveth you leave for to preach: Or thus to speak against God's Law? And the people thus false to teach? Thou shalt be cursed with Book and Bell, And dissevered from Holy Church, And clean ydamned into Hell, Otherwise but you will work. The Pelican said, I do not dread. Your Cursing is of little value; Of God I hope to have my meed, For it is falsehood, which you show. For you been out of Charity, And would do vengeance, as did Nero. To suffer I will ready be, I dread not that, what thou canst do. CHAP. XV. Sir Geffrey Chaucer being provoked by Scotus to defend his Cause, proves the Pope to be the great and universal Antichrist prophesied in the Scriptures. AFter that the Pronotary had read that Part of the Ploughman's Tale, which Sir Geffrey Chaucer had published against the Pope & the Romish Church he was commanded by Apollo to defend his Doctrine. Sir Geffrey Chaucer obeyed, and framed this extemporary Oration: Most high and redoubted Emperor, I am glad that Scotus hath provoked me this day to open that Secret; which by the craft of our Arch sorcerer of the Christian Church hath been concealed from the vulgars' knowledge until this fullness of Time, which the Holy Ghost hath appointed for his Discovery. The Waldenses, Albigienses, and many others long before my time have done their endeavours in other Countries to reveal him: but here in England Abbot joachim excepted, who in K. Rich. the firsts days proclaimed the Pope Antichrist, no man durst for fear of his formidable Tyranny disclose what they knew in their Consciences to be apparently true. This Illumination and Gift of discerning Spirits was indeed kept from the Common people, by that execrable Policy of withholding the Bible from our English translation, so that these two Witnesses, which lay martyred and yet unburied in the streets of Spiritual Sodom and Egypt, could not perform their proper offices. Now that it hath pleased God to remove that palpable Darkness, they begin to revive and to stand upon their feet to the amazement of the Carnal Beholders. By their sacred motion the eyes of my understanding are likewise opened: and I doubt not but all your Majesty's Court shall know out of my mouth this day, that the Pope and none but he is that Antichrist, which was so long ago prophesied to come and seduce the Christian Church with lies, Equivocations, and the wonders of Satan. For the manifestation of which damnable practices, inspire my heart, O fiery Comforter; Inflame my mind with true Zeal, the seal of thy sacred Spirit, that I may soar up, like an Eagle, to the Sun of thy Grace with fervency founded on Divine Discretion, for Fervency is but foolish fury without Divine Discretion. The first mark of Antichrist I gather from our Saviour himself, who prophesied, many shall come Matth. cap. 24. in my name, and shall say, I am Christ, under this Title the Pope doth most blasphemously co●er his Temporal Power. For what signifies the word Christ but Anointed? Insomuch, that whensoever any of his Clergy hath offended, the Temporal sword must not punish them; but for their protection his Holiness wardeth them with that saying of the Prophet David, Touch not mine Anointed: Meddle not Psalm 105. with my Christ's. Though they be taken fight in the Field with Armour on their backs, he terms them his Sons, the Conqueror must leave them to depart in peace. Which made a Prince sometime to return him this Answer: I have sent your Holiness your Son's Coat, the Armour, in which I found your Bishop fight, when I took him Prisoner. And if you be as quicksighted as jacob, let me know, whether this be your joseph's Coat? until King Edward the first his time, Clergy men were the Lawyers in England, as an Ancient Writer testified: Nullus Clericus nisi Causidicus. They sat as supreme judges in Temporal Causes. But when their King should chastise them for their briberies and extortions, than they shrouded themselves under the Spiritual keys, and appealing to the Pope they freed themselves from all Accusations. Thus did Errors play upon the pre-eminence of Kings, until they were beaten out from their Law, and at the last from their chiefest holds by the valour of King Henry the Eight; and well worthy, seeing that they presumed to make use of the name of Christ to cloak their falsehoods and lewd tricks. The second Mark of Antichrist I collect out of Saint Paul, that in the last day's men should be highminded, 2. Tim. cap 3. lovers of pleasures more than lovers of God, having a show of godliness, but denying the power thereof. All these are verified in the Pope and his Clergy He exalteth himself above Emperors and Kings, comparing himself to the Sun, and them to the Moon and lesser stars. Yea, he ranketh his Courtly Cardinals with Kings. Which ambition moved Cardinal Wolsey to place himself above his King: Ego & Rex meus. What greater pleasure can worldly men enjoy more than the Pope and his Hierarchy do? They have a large command of Cities, and huge Territories. Besides Rome, Romania, Bolonia, Ferrara, Auinion, the Pope is like to possess very shortly the Duchy of Urbin. Nor doth his Ambition cease in these pleasant places, many other Episcopal Seats out of Italy doth he dispose of. In Humility far from Christ's life, yet pretending sanctimony, and a virtuous life, but denying the effects thereof, as his toleration of the jews and Stews, his serving of Idols, his unlawful Dispensations, and monstrous Pardons do plainly demonstrate. The third mark of Antichrist is derived from another place of Saint Paul, Now the spirit speaketh evidently, that some should fall from the Faith, giving heed to seducing Spirits, and Doctrines of Devils, speaking lies in hypocrisy, forbidding Marriage and Meats. 2. Tim, cap. 4. Now what Church is the same which forbiddeth Marriage and the eating of flesh at prefixed times? Is it not the Romish? The Greek Church, whom for Antiquity none can deny but they stand paralleled and equal with the Roman, do prohibit no such things. Their Clergy, as the Abyssines in Aethiopia have always continued marriage. Therefore let this Mark serve for one to convince the Pope of the Doctrine of Devils, as Saint Paul calls it. And for their prohibition of meats, who do insist more strongly than the Pope and his Clergy? To eat Flesh upon some days is a mortal sin, unless it be with their special dispensation, as the Castilians have bought out their freedom upon some forbidden days. To abstain from Flesh they account it meritorious, and yet to eat Fish, Caviar, Almonds, Figs, and other lustful viands they profess it lawful. Our Saviour notwithstanding warrants us to eat Flesh, saying, that which goeth into the mouth defileth not a man. And this he proves by a forcible reason: because that whatsoever entereth into Matth. cap. 15. the mouth goeth into the belly, and is cast out. I condemn not the true use of Fasting with bread and water, in them, who find their bodies carnally bend, or so full of gross humours, that they breathe up into their heads, like cloudy and foggy vapours, to eclipse and darken their understanding, wills, and memories, those noble Organs of the Soul, if they cannot otherwise without such mortification subdue their fleshly longing desires, and fall to fervent Prayers. Likewise I commend Fasting to all the unmarried and lazy Persons, who have lived without much exercise, faring well and lying in downy beds. Such indeed have reason above others to embrace Abstinence as a jewel, lest their Gluttonic with ease should fill their veins with too much blood, lest their spleen grow to a bigger proportion than is fitting, least through oppilations and obstructions, fevers, the small pox, the pleurisy, the green sickness, the consumption, and chiefly the Scurvy, that unsuspected Guest, and hardly discerned Traitouresse at the first approach to the wisest Physician, do seize upon them as their slaves, never to be redeemed. But to make it a point of Religion, and to persuade men, that Fasting can satisfy God's justice, or appease his wrath justly conceived against us for sin, is the Doctrine of Devils, and a mark of Antichrist. To the clean all things are clean, as the Apostle said. And the Elders of the Church ought Tit. cap. 1. not to clog and burden the consciences of their younger brethren, with such yokes of men's inventions and Traditions, as Touch not, taste not, handle not, which as Saint Paul again saith, be things of no value, sith they belong to the filling of the Flesh. For it is the soul and not the Flesh, which good Colos. cap. 2. Christians ought to keep pure and undefiled. Which moved that ancient Father Tertullian, who lived Tertul. contra Psych. cap. 2. within less than two hundred years after Christ to aver: that the Apostles imposed no burden of set and solemn Fasting, but left it to our liberty, as every man saw his occasion. The fourth mark of Antichrist is manifested that he must be a mystery, the mystery of Iniquity; he must sit in the Temple of God. For the expounding 2 Thes. cap. 2 of which place Saint Chrysostome delivers a notable Commentary: Antichrist saith be, being seated in the Church, and possessing the chiefest places of the Church, is to hold all that in show, which the Chr●●●in Oper. imper●●n Matth. 49: true Church of Christ holds in truth, that is, he shall have Churches, Scriptures, Bishops, Priests, Baptism, and the Communion, etc. He is a mystery, that is close and hidden, until the Prophecy be wound to the bottom. For as Saint Paul wrote, before the time of his revealing must come, their must needs fall out a departure from the Faith, and then that Man of Sin should be known, which had abused the world with lying signs and deceits. The fist mark is expressed out of the Revelation of Saint john, where Antichrist is termed the Where of Babylon, the Beast, the false Prophet, all signifying the same, having his power from the Spiritual Dragon, which fought with Michael and his Angels. By the name of Whore we must note, that none is called by that name, but one which had been once an honest woman. The Church of Rome was once pure, but afterwards by pride and ambition grew to be impure, as now we see her domineering Head sitting in the great City on the seven Hills, adored above all, which is called God. As on the Triumphal Arch engraven in Lions 1555. was proclaimed: Oraclo vocis mundi moderaris habenas, Et merito in terris diceris esse Deu●. By thy Tongues mighty Oracle The World thou gouern'st all. On Earth thee without obstacle Of right a God we call. The sixth mark of Antichrist is taken out of Saint Paul, that he began mystically to work in his time: But that which then withheld and let his revealing, did let and hinder until the splendour and glory thereof, that is, the Majestic of the Roman Empire was taken out of the way, which afterwards in fullness of time came to pass, when the Imperial Seat was translated from Old Rome to New Rome, which Constantine called after his own name Constantinople. In Saint Paul's time he o●ept on his feet and hands like an Infant, about three hundred years after he grew to his stripling age. But about the year 666. which is the number assigned in the Re●elation, he was in his strength, and ever since until my time he showed himself in his own colours, a mighty Potentate, with a Triple Crown and under colour of Saint Peter's keys he arrogates to himself a higher Power than Nabuchadonozor, the Caesars, or the great Turk ever presumed to have here on Earth. As long as the Roman Emperors lived in the great City, the Bishops stood inawe and followed their books, not carking for the vanities of the world. But when the Place by the Emperor's absence became an habitation for his Holiness, than that Bar which withheld his discovery, was also taken out of the way, so that now all men of judgement may clearly see the mystery of Iniquity manifestly discovered. The seventh mark of Antichrist is the great wonder and marvel, which Saint john had, when Apoc. cap. 17. he saw this unlooked for alteration, which he would not have confessed, if in his vision he had beheld an Heathen Antichrist or any Infidel Tyrants. For he had sufficient trial of their Tyrannies. But when he saw in the Temple of God a Reverend Prelate attired in Purple and Scarlet with Imperial Ornaments and Princely Authority, which Christ forewarned his Apostles to take heed of, he could not choose but wonder. The eight mark of the Antichrist is, that his Sect shall magnify him with one consent and with one mind. In this they glory, and in all their communications you shall hear them brag of Catholic Antiquity, and of the Pope's succession, never heeding Saint Paul's prophecy, that before the discovery of Antichrist, a general defection of the Faith was necessarily to come, nor yet giving credit to Saint john, that the Church was to fly into a Desert. This very ostentasion passed of the jews that they crucified the Lord of life, and persecuted the Apostles as the Founders of a new Religion. Upon this did the Roman Idolators insist, and by Antiquity defended their idle Opinions. The ninth mark of Antichrist is apparently deciphered by his vaunting of Miracles, a token which our Saviour delivers, that there should arise false Christ's, and false Prophets, which should do great wonders and signs, so that if it were possible, they should deceive the very Elect, if it were possible. Matth. cap. 24. The like admonition Saint Paul gives us, that in the Church under Antichrist, there should be working of Sat●●n with all Power, Signs, and lying 2. Thes. cap. 2. Apoc. cap. 16. wonders. The like doth Saint john prophesy of Spirits of Devils working wonders. In the Primitive Church, when the Gospel was settled, Miracles ceased. Which made Saint Chrysostome to answer their curiosity, which looked for such rare signs in this wise: There be some, saith he, that ask why men now ada●es do not work Miracles, as the Apostles did? If thou believest Christ, as thou oughtest, thou hast no need of Miracles, for these were given Chrys. in johan. cap. 2. to unbelievers, and not to believers. Sometimes God permits men with juggling tricks and legerdemain or by the Devil's devices to deceive them, either to ●rie the soundness of their Faith, or to confirm them in their Errors. As heretofore he suffered the Israelites to be deluded with Baal's Priests and the Golden Calf, who assuredly produced the like Miracles, as the Jesuits boast of. The tenth mark of Antichrist, whom Saint john calls the Wh●re of Babylon, the mother of Harlots and abominations of the Earth, is that she shall be drunken with the blood of the Saints and the Martyrs of Christ jesus. Of whom may this be more significantly spoken, then of the Pope? How many thousands have been murdered in France, in the Low Countries, and other places of Christendom by his procurement, even those which acknowledge Christ Ies●● for their only Mediator with the Father, which confess the everliving God in Unity and Trinity, hath he caused to be burnt for Heretics, or made to row as slaves in Spain's Galleys. O bloody Tyranny! O poisonous Imposture! which under the colour of the Catholic Faith doth shed the blood of Innocents, like merciless H●r●d, not sticking to wound Christ anew through his servant's sides! CHAP. XVI. Apollo's judgement of Chau●ers Apology concluding that the Pope is the great A●tichrist. AFter that Sir Geffrey Chaucer had ended his speech, Apollo gave his definitive sentence in this wise: Even as all the lesser sicknesses in man's body doth grow and descend into the Plague, when contagion reigns: And as by reason of oppilations, the shutting up of the spirits passages, and their want of transpiration through the veins, all other inferior diseases fall into the miserable Se●r●y, and principally for want of the Sun's presence in the winter: So for want of the Holy Spirits illumination caused through the corruptions of men's depraved wills, by little and little the Antichrist increased, and grew as it were with an inundation into one great Sea, the Romish Sea. Even as Mahomet composed his Alcoran of many Sects, so the Romish Religion by the policy of the Pope, is stuffed and stored with many Heresies, which all meeting together in his ambitious spirit, and transferred to his successors, do make him that great Antichrist. From Elixay the Heretic he borrowed his Doctrine of celebrating Divine service in an unknown language. For such was his Heresy. From Montan●s ●pipb Heres. 14 Euse●. l 5. c. 18. Aug. Heres. 71. the Heretic he learned to prescribe his rules of Fasts. For he first limited times of Fasting. From the Collyridians he was inspired to worship the Virgin Marie: From the Caianes to invocate on Angels From the Carpocratians to adore the Image of lesus and Saint Paul. From the Manichees and the Aebionites he got that damnable precept, to prohibit Marriage unto the Clergy. Even as all true Christians have a relation unto Christ their Head, being through Faith his ingraffed members, like as also the patriarchs and Prophets until Christ, had a dependence upon that great, Prophet, whom God promised to raise up like unto Aloses: so on the other side all the lesser Heretics depend upon Antichrist, through whose lying mouth they oppose the Truth and the Apostles Humility: And as Machiavellian members they join with one consent to advance his Majestical power, though many of them in their consciences are fully persuaded, that such state and pomp in a Clergy man, cannot but displease the Author of Humility, who pronounced them blessed, which are poor in spirit. CHAP. XVII. Apollo's sentence promulgated for the Impurity of the Church Militant. D. Whitgift Arch bishop of Canterbury complains against Cartwright, Browne, and other Puritan Separists, for invaighing against their Superiors. Apollo condemns th● Sect, exhorting them to unity & to return to the bosom of their Mother Church. AFter Apollo had condemned the Arch-heretics of the Christian Church, he caused that saying of that Ancient Father to be retorted against the like erroneous seducers: Ecclesia non di● post Apostolorum tempora mansit virgo. That the Church Eusebius. after the Apostles time continued not long a Virgin. And this his Majesty did to the end all mouths should be stopped, which arrogate to themselves extraordinary Holiness, as the Popes do, who as his Courtly Cardinals affirm, cannot err; or which ascribe to themselves a degree of greater purity, in calling and conversation than others of their Brethren in Christ, forgetting his never failing prophecy: All men are liars. Another cause, why his Majesty advised his Religious Christians to remember that saying, was to the end that they should not become amazed nor troubled, when any hotspurs and busy brained people do maintain new opinions differing from the old; but rather to call into their memories▪ that many false Christ's, many fraudulent Sects must from time to time spring up in the Church like taxes among the good seed, to show likewise that no Creatures can be long pure without some spots or taint, and that God alone, who created them, is only pure. No sooner had Apollo ended these reasons for the Church's Impurity, but the grave and learned Whitgift Archbishop of Canterbury informed his Majesty, that one Cartwright, Browne, and others styling themselves Puritans, Precisians, and holy lie Separists, inveighed against him and his fellow Bishops with Libels and defamations, worse than O●id against Ibis, or any woman scold put in a Cuckinstoole; because he gave order in his visitations to present refractories and stubborn minded persons, disobedient to Authority, and kicking against things indifferent, trivial, and indeed very babbles in respect of Faith, Humility, Charity, and Divine Gifts, which they had now more cause to pray for, then to spend their precious times in railing and withstanding those outward things, tending only to distinguish the levites from the Temporal Tribes, to the view of the outward man, whose fancy must be stirred by outward objects aswell as inward. Apollo at the report of these selfe-opinions like to break into a schismatic combustion, became mightily perplexed. Yet like himself recollecting his spiritual tempers, and resuming his wont Majesty, he said to Cartwright, Browne, and the rest of the Puritanical Sect: How long will you persist by your peenish positions to minister scandal unto your Christian Corporation? I have long since heard of your rash and turbulent oppositions against your Church's Canons. But I hoped, that the calm dew, which awaits on the ●iluer and stayed age of Maturity, had by this time cooled your over fervent humours, and ●amed your wenching tricks. Saint Paul became a jew among the jews, a Gentile among the Gentiles in his outward and ceremonious habits. The like the subtle Jesuits, who take upon them to be Puritan Papists have lately imitated him like Apes, in disguizing themselves, not like ruffians, as sometimes they do in England, but in the Priestly attires of the Chinensian Bunzies, because they might either convert souls in China, or in default of such meritorious works search into the nature of their State affairs, because they would not be said to come home empty. But you strive not altogether for apparel; you would have an equality, as in Sir Thomas Moor Utopia of Degrees and livings, under pretext of the Apostles parity, that none of them should be greater than the other, every one would be a Pope in his Parish. But I must put you in mind that this parity and good order ceased at the Apostles death. They were endued with equal authority to work Miracles, to convert unbelievers, to lay the foundation of the Churches. After their death, Miracles ceased, which were but to confirm the evangelical Doctrine, to be heavenly and not humane. And then men having no such extraordinary callings, apparent Gifts of discerning Spirits no visible and sudden illumination of the Holy Ghost, they returned in worldly businesses to their old bl●s, and left off their rare and Angelical Communion, in having goods in common, in living by their handy works, and in their mutual Charity. Yet not withstanding, even in the Apostles time, Bishops, Deacons, and Elders began to bear sway above others, being appointed to those offices, by impositions, of hands and benedictions of their Elders, as also by the suffrages of the Parochians themselves. Their charge was to keep good order to repress the proud young people, to rebuke sin, and to suppress the fiery comm●tions of unexperienced persons, who breaking the bonds of Unity might broach innovations. Therefore obey your Elders, wherein your mother Church hath ordained Tutors over you, seek not to crucify your Saviour again, by separating yourselves from the Communion of your fellow members: for in so doing, you divide his body into parcels, who ought to be respected entirely one, and identified in your souls, without the least rent or scandal. Submit your bodies in civil policy, and in matters indifferent, Apocryphal, or Temporal to the Gods of the Earth. Offer up your Souls unto God by Faith as an holy Priesthood, and a spiritual sacrifice 1. Pet, cap. 2. in Christ jesus. And for your Purity, seeing that Peter confessed himself for all his Apostleship to be chief among Sinners, usurp not the name of a Puritan. For the Angels are fain to become vailed before the Majesty of God, who alone is p●re and undefiled. Let the worm of Conscience satisfy your overweening imaginations, that all your 〈◊〉 consist rather in the 〈◊〉 of your Sins by the spiritual apprehension of, Christ crucified, then in the Purity of any vertue● whatsoever. CHAP. XVIII. The memorable Synod of Dort accuseth Arminius before Apollo, for broaching out of new Opinions in the Church to trouble the brains of the weaker. Apollo confutes Arminius, and showeth what a sober minded Christian ought to conceive of deep Mysteries. Arminius is commanded to recant. ABout a month after that Apollo had established concord and unity in the hearts of sober-minded Christians, when all the members of the Church Militant thought that they were restored again to the earthly paradise, and there should sit overy man under his vine and Figtrees, as in the Golden Age of Peace, upon wednesday in the Easter week, 1626. the famous Synod of Dort, exhibited the names of sundry persons, who relying on Arminius his idolised Patronage for some new paradoxes in Divinity, had refused upon Easter day to communicate with them and others their fellow Christians. Apollo asked Arminius what moved him to breed and hatch new conceits, and those to scatter abroad for the offending of tender consciences. Arminius answered, that the Opinion which he maintained, was not new, but grounded on the Scriptures. And he hoped that all Positions which did not diameter wise and flatly oppugn the Word of God, might still be held and questioned if for no other end, then for the trial and exercising of one another's wits, which might like Iron, wax rusty without some use or furbushing. And what might your acquaint Question be, replied Apollo, which tends now at this sacred time to refine wits, when men should join together in commemoration of the Lords last Supper, to sanctify and purify their humane wills? Most dread Sovereign, said Arminius, It is not unknown unto your blessed Majesty, how many Communicants do yearly resort unto the Lord's Table, more fit to be whipped at a Cart's tail, or to be thrust into the Spanish inquisition, then to keep company with regenerated persons at the celebration of the holy Sacrifice, which whosoever presumes to touch unworthily being unprepared, eats his own Damnation, or in the mildest censure he deserves to be made an ugly Leper with King Vzziah. The zealous consideration of this imminent danger, which might ensue to my sick Brethren, moved me to take care for their Souls health, and to require them to try their Spirits, whether they were in the state of Grace or backsliders? whether they felt an alternate motion, not often subject to alteration in the bottom of their hearts, pricking them forwards to do good works. If they did, I told them that the Spirit of God cooperating with those sweet motions of theirs, would frame an harmonious symphony in their Souls, which so contuned and continued would likewise sympathise with Heavenly Mysteries. But if they found their wills depraved, led with the least concupiscence, they should not adventure like judas to come near their Saviour, or partake in the Eucharist at this Feast of Easter. Now because I catechised them in this manner, adding further for their greater terror from sin, and that they might repent in time, that though they were elected and justified by Grace, according to the purpose of God, yet they might totally and finally fall, unless their own free will did work with the will and Grace of the fiery Comforter. Apollo hearing this protestation of Arminius told him, that he was like a skittish Cow, which gives a good pailful of milk, and afterwards flings it down with her foot. And moreover adjoined this paraneticall counsel, I liked very well of your whole narration, until you arrived at the period of your Apology. If you did it in terrorem tantúm, to scare them from sin, and to prepare their minds to Repentance, you showed yourself a cunning Merchant in the spiritual Trade, or rather a politic Statesman; both which agree not with Christ's candour, with the Holy Spirits ingenuity. Plain dealing is ever best in matters of Conscience. For whatsoever proceeds not from Faith, is Sinne. You did very ill thus to offend the weak constitution of their brains, who without such terrors might walk on simply and sincerely towards the Feast of the Lamb. But this is not the first Easter, which you have disturbed. For the common voice goes, that your Sect under your name have alienated one Neighbours love from the other, and done more harm in the Low Countries, than all their wars with Spain. Which inconvenience Africa sometimes felt, as an ancient Writer testified, plus incommodi capiebat Africa ex Secta Arriana, qua insecti erant Vandali, quam ab avaritiâ corundem, vel crudelitate iis innata, Africa received greater hurt from the Arrian Sect, wherewith the Vandals were infected, then by their griping covetousness, or cruelty, though the same were natural unto them. In alleging that man's free will must aid and cooperate with the Grace of God, you cannot but ascribe glory unto flesh and blood, which is frail and honour unto Nature, which the Serpent wounded with a mortal sting. For what is Free will but an Elective power to deliberate and determine what it pleaseth. In natural things, as to eat and drink, to sit or walk, to sing or play, I allow of such a Free will in humane affections. But in heavenly matters it is sacrilege worse than Prometheus his flealth, whom the Poets fabled feloniously to convey away some of jupiter's fire. It is indeed traitorous impiety to rob God of his Prerogative. Grace is only his to confer on his vessel of honour ●nto men shame only belongeth, as the Prophet protested. And as another confirmeth of more ancient writ: The way of man is not in himself, neither Ier●●●. cap. 6. is it man to walk and to direct his steps, meaning any power to make use of in Godly Actions. Man planteth, Apollo watereth, but when all comes to the upshot, it is God which gives the increase, as Saint Paul confesseth. How dare ye, O bewitched Arminians, attribute the least glory to a putrifide carcase? How dare ye avouch that a man being called and justified according to God's purpose, which never changeth, may fall away from Grace, wholly and finally? To bring in a Decree respectively argues you are better seen in Tautology then in Theologie, in Sophistry then in the Doctrine of Predestination. This is to eclipse God's Sunshine of Grace, and to set up Phacton, to pull down his power and to set a beggar a horseback. For in affording such excellency to a man, you must needs ascribe somewhat to his worth and merit, which can be no other than Damnation. Though man hath Faith, Love and Charity, he cannot say, that God made choice of him for one of his Elect number, because he foresaw that man was able to take hold of these Divine Gifts, for these are not the causes but the effects of his calling, but only because of his own absolute pleasure, it seemed good unto his wisdom to choose him without any such cause of merit, foreseen in man, though afterwards, when he had called him, he bestowed upon him these Heavenly gifts at the intercession of his Son, who was to be incarnate for man's salvation. By this means and for this cause were sinful men elected, called, justified, and glorified before the world began, even for his own honour and for our Redeemers sake, by whom and in whom we were to be incorporated and ingraffed as bastard-slips quite salne from the state of innocence by Adam's succeeding fall, which his allseeing Majesty saw as in a lively Map already come to pass, as afterwards Adam and his whole Progeny sensibly perceived. And there by the way I signify unto you, O heedless armenians, that your too much regard of natural causes and effects, your humane calculating and intentive computation of Time, according to the errors of the outward man, hath been the prime cause of this absurdity. For God seeth not as man seeth. His foresight is eternal, that ●. Sam. cap. 16. is, always present. There is no Time past nor future tense declined by his everlasting Grammar; though mortal race in respect of their limited capacities use this manner of calculation, A thousand years in his fight are but as yesterday: He is Alpha & Omega, the beginning and last, uncircumscribed, Psalm. 90. infinite, and without end. So that he which searcheth, and diveth overcuriously into this depth of Predestination, he may fall into the Gulf of Scylla by seeking to avoid the danger of Charybdis. Therefore the safest way for man is with Saint Paul, to rejoice in his infirmities, that the power of Christ may dwell in him. His Grace is sufficient for him, for his power is made perfect through man's weakness. Let not your eyes gaze too long upon the Sun's beams, lest they become dazzled or blinded with the glorious Majesty thereof. Content yourselves with such nourishment as serves fittest for your tender constitutions, and for the reach of your humane capacities. I say, as the Apostle said, through the grace that is given unto me, I say to every one that is among you, that no man presume to understand Rom. cap. 12. above that, which is meet to be understood; but that he understand according to Sobriety. Leave off your curious inquisitions, and do your best endeavours to let the world know that you are of God's elected number by your Faith, Love, Charity, and Humility. And for you, Arminius, we take it in ill part, that you without acquainting us with your theorical Project, would diuulge abroad your Theses and Problems to confound the Intelligence of your younger brethren. How much better and safer had it been for you to smother your profound doubts then to work confusion by the publishing of them, unless you thought by this improvident dispersing of the notions of your brain, to go beyond Erostratus, who fired Diana's Temple at Ephesus, for no other intent, then to be spoken of in after ages to have done some Act worthy to be recorded in the Chronicles; as likewise Guy Faukes attempted in England to blow up the Parliament house. We do now order, that you for these presumptions do openly before our Congregation, to be held at Libethrum, upon the M●nday following after Trinity Sunday next, make a full recantation of your scrupulous Paradox, and there penitently confess that God called and elected sinful man out of his own free, secret, and unquestionable pléasure, without having any respect at all to ma●s ensuing merit, or free will, but only to his own attribute of Mercy to the absolute power which his Deity hath over the workmanship of his hands, as the Potter over his vessels, and to the righteousness of his Son, the undefiled Lamb, which redeemed Sinners out of the Devil's jaws. And also you shall here protest, that all men whatsoever, though they were as just as Henoch, as faithful as Abraham, as meck as Moses, as zealous as Phinehes, as patient as lob, as penitent as David, as constant as Elias, as wise as Daniel, as godly as Saint john Baptist, who wasmore then a Prophet; yet all these notwithstanding were predestinated to be saved, not for any deserving virtues, which God foresaw in their own humane wills, able to justify them, but because they were clothed with their Redeemers merits, and through Faith and God's mercy from the beginning of the world, promised and prophesied by him, ingraffed into this mystical Head, who bruised that of the Serpents, and consequently repaired the breach between the Angels and them, healing also the leprosy of Sin, derived from Adam's blood into all his Posterity, for in him all men lived, and from him all men are equally descended. Besides, you shall acknowledge, that those whom God hath elected he justifieth, and whom he justifieth he glorifieth; And that whomsoever he once hath elected, he ever loveth, and in despite of all temp●●lous ●ee will lead them safely to their Redeemer, who continually makes intercession for them at the right hand of his Father, according to the Divine agreement made in Heaven for their reconciliation and fortunate atonement. Lastly, you shall protest, that as God predestinated some to damnation for their Sins, which He foresaw, leaving them in the corrupted lump, with the other vessels of dishonour: so he predestinated some to Salvation for his Son's sake, not in regard of any Goodness at all which he foresaw in them, or because that they were any whit better than the rest, but to the end that he might make them better; For as I said before, mortal men can haveno more goodness, than it pleaseth him out of his superabundant grace freely to infuse into them. The Creator is the Author and Cooperator of all the virtues which are in the Creatures, according to that saying of Dionysius Areopagita: Every good thing springs from God, and Lib. 1. de Hier. Coelest. cap. 1. the same returns again to him, as to the Sovereign Cause and last end. It is a foul shame for men of the Reformed Church to show themselves worse than the Jesuits in this profound mystery, who of late being convinced with a Cloud of Witnesses, have been like Balaam and Caiphas, enforced to enrank their Opinions with ours in this Question; as Bellarmine confesseth in these words: Non elegit Deus 〈◊〉. 2. the 〈◊〉. A. bit. cap. ●●. homines, quia vidit ipsos boni operis fructum allaturos & in b●no per severaturos, sed elegit ut faciat bene opera●tes & in b●●● persenerantes. God chose not men because they should bring forth the fruits of good works, and persever in those works, but he chose them because he might make them doers of good works, and so in them to persever. The Conclusion of the First Part SInce the Discovery of these Errors at Parnassus, which I quoted down of purpose to remove the stoniest rubs, which might stand betwixt us and Felicity, the true scope and end of the Golden Fleece, I was informed, that some pettish Monitors do upbraid me for writing of serious matters in an extraordinary form, disguized under the name of Apollo. To you that are judicious I need not yield any satisfaction in this point. But lest Error play upon me too violently, by mistaking my meaning, and the true sense of the moral, let the Ignorant know, that this work alludes to a Poetical rapture, wherein the names of Apollo, of Pallas, the Muses, the Graces, and of Parnassus are taken for Wisdom, and the Court of wisdom either Divine or Humane. If they regard the Celestial Globe, the precisest Critics shall find the name of Apollo or Phoebus still in use. The seven days of the week have their denomination from the Pagan Gods, among whom Apollo 〈◊〉 receives the appellation, as the Prince of 〈◊〉. That Divine Poet Sallust Lord of Bartas in 〈◊〉 parts of his Books useth this name for the 〈◊〉 as he doth also Minerva and the Muses for Learning, Mars and Beliona for war, Bacchus for wine, Ceres' for Corn, V●lcan for fire, Venus for lust, Diana for chastity, Neptune for the sea, ●●●olus for the winds, Styx and Ach●ron for hell. It is not the bare name but the inward sense, which a discreet Reader should pry into. Saint Paul expounded the Heathens unknown God at Athens according to his own belief of the true God. Because those fond people at Ephesus, preferred the worship of Diana, Great is Diana of Ephesus, before Saint Paul's Doctrine, it were great folly in a Minister to refuse the Christening of a child by that name, though never so Idolatrous in those times of darkness. While men of understanding know the moralised sense, they will not mislike this course. They which have read the works of the Nominalists and the Realists, can distinguish betwixt substance and shadows. They will respect matter more than form, and the Spirit of Evidence and power more than the enticing words of men's wisdom. By either of which kinds, who so hath the happiness to edify the Church of Christ, to reform Errors, or to restore decayed Trading to his languishing Count trey, he ought not to be accused, whether he 〈◊〉 the part of tickling Horace, or of carping I●●●●all, of an Orator, or of a Poet; whether 〈◊〉 puts on the large Surplice of a reverend ●inister, or the curtalld gown of a crabbed Stoic. For it is not the Outside, but the precious Inside, which the Eye of wisdom looks into. And I have seen more pride under a course cloth garment, then under a silken Robe. To satisfy further their Objections, I have couched the subject of my Discourse under the Titles of Apollo, Walter de Mapes, Sir Geffrey Chaucer, Berengarius, Wicliffe, and other famous persons, which flourished many years before Luther was borne, even by the self same Authority, as Vigilantius the Martyr confuted the Heretics of his time. In his fifth book against Eutyches, this ancient Writer testifieth, that he published works in Athanasius his name against Sabellius, Photinus, and Arrius, to the end that they being present, he might seem to treat with the present, ut cum praesentibus videretur agere. If these reasons cannot prevail, but that still they will mutter, and seek a hole where none is, I must refer them to the reading of Sir Thomas Moores Utopia, and to Plat●s imaginary Commonwealth, on which as ●hymerizing notions or Airy Castles let their Fantasies poor, while I run over those real and actual vices, which lately have gotten the upper hand over their minds, and bodies to the scandal of their Christian Profession, and the decay of their worldly fortunes. And if for all that my curious Masters will not desist, but menace me with more violent animadversions, even to fire and faggot, or rather to a milder punishment of Banishment, I shall much more contentedly embrace this last with Boetius, then to continue in their Neighbourhood, like a lazy Drone, and to consume the fruits of the Earth, which the industrious Bees have laboured for, thereby to verify that saying of the Poet: fruges consumerenatus; And so at last to hazard the late Grace, which I received in the Court of Wisdom: where at my matriculation I vowed to disclose all such enormities which might prejudice the mystery of the Golden Fleece, and to live upon mine own without extorting from others. To conclude, if notwithstanding all my allegations, these Busybodies will play the clamorous Stentors, and refuse to allow, either the form, matter, or Decrees set out in this Treatise, let them lay them by, as unripe fruit, or Orders fitter for me to diuulge in the Newfoundland, and there to see them executed among my own Tenants. The end of the First Part. THE SECOND PART OF THE GOLDEN FLEECE. CHAP. 1. Malines and Misselden, two Merchants of Great Britain, do severally declare their Opinions touching the Decay of Trade, and the Causes of the underballance of their Native Commodities with the Foreign, which were brought into that Kingdom. Apollo bewrayeth their misery, and commands a further enquiry to be made of the Causes. upon a grievous Complaint made before his sacred Majesty, as he deliberated with some grand Statesmen of England for the restoring of decayed Trade, certain Merchants experimented in the Art of Commerce, offered their service to discover those secrets, which they understood of in that kind. Apollo commended them for their respective care and duty, in tendering themselves so voluntarily like honest Patri●ts to succour their diseased Country; And bade them severally to deliver their knowledge. Gerrard de Malines first related his Opinion: That the wealth of a Kingdom could not decrease but by three manner of wa●es, viz. 1. by the transportation of ready money, or bullich out of the same. 2. by selling their own Commodities too good cheap. 3. or The Canker of England's Commonwealth. by buying foreign Commodities at too dear a rate, and that in the inequality of one of these consisted the one overballancing of Trade, like the fortune of an Householder, whose ruin and downfall may befor●seene and foretold if he continually buyeth at the dearest rate and never sells. As chose he is observed to thrive, if he sells, and seldom buys. Then he showed, that Money, which ought to be the square or measure of a Kingdom to set a price unto every thing, and therefore in permutation and Exchange among Merchants it was termed Par, yet lately this Regina Pecunia, this Queen of the Republic, was unnaturally sold to be deflowrd by some of her nearest kinsfolks; who not looking into her beauty, nor regarding the fineness & weight of her metal, as politic Exchangers ought to do, but altogether careless of their Country's good, they bargained by bills of Exchange to pay or receive 〈◊〉 for Commodities, as the Money is valued in other parts transmarine. If the price of Exchange be there high, where generally our Merchants are the deliverers of money, than they must give much to have their Monies made over, whereby the gain of their Commodities being formerly sold, is clipped. And yet most commonly they give no more than the value of our money is; for the money, which they deliver there, is according to the toleration by them received at high rates fatre above the value, and in the same manner paid out. But when the Exchange goes high, our Merchants buy Foreign Commodities, or barter theirs for the same. Wherein they lose, in taking these at their foreigners own Prices; and their native Country suffers for it at their return together with the Merchants, the one in selling dear, the other in buying dear. So that our home Commodities are abated four manner of ways by the abuse of this Exchange. 1. by searcity of Money, which maketh things good cheap, occasioned by the Exchange. Secondly, by the gain sought upon Money, which otherwise would be sought upon the commodities. Thirdly, by a high Exchange with us, which causeth men to deliver that money by Exchange in nature of Trade, which otherwise might be employed by some upon the Commodities; as likewise by a low Exchange, which causeth exportation of our Money. Fourthly, by the rash sale of our Commodities by young Merchants, or Factors, that undriven to pay Money taken up by Exchange 〈◊〉 in England, thereby spoiling the Market of others. In like manner to make this probably seem true, Malines manifested, that Foreign Commodities were raised and enhansed four manner of ways. First, by plenty of monies out of our own store transported into other Countries. Secondly, by a high Exchange beyond the Seas. Thirdly, by the toleration of monies beyond the Seas, to go currant far above their value. For by the alteration of monies, the price of Commodities doth alter also. Fourthly, for that the principal Commodities Velvets, Silks, Fustians, etc. are engrossed by the Bankers that sell them at their pleasure, our immoderate use giving them the greater cause. By this means hapens an overbalancing of outlandish Commodities with those of our own Country, which also carries away out of this Kingdom five hundred thousand pounds a year at the least, when we are thus enforced to give both money and our home Commodities for Foreign wares at a most excessive rate. Edward Misselden a learned Merchant utterly misliked. Malines Par in Exchange, saying that there were two manner of Exchanges, the one Personal, The Circle of Commerce. the other Provincial, & that it was not possible that the Personal, which respected only the Contracts made betwixt private men, or party & party, should so much prejudice the Commonwealth, unless there were an inequality in the Provincial Exchange between our Kingdom and other Neighbouring Kingdoms or States. The losses whereof, as also of the Personal, could not be known, until the returns thereof be made, that is, until the Foreign Commodities were brought in for the native Commodities carried out, and then both cast into the balance of Trade, to be weighed and tried the one against the other. For if the home Commodities carried out of the Kingdom, do downe-waigh and exceed in value the Foreign Commodities imported & brought into the Kingdom, it is a sign, that the Kingdom grows rich and prospers, because the overplus must needs come in in treasure. But if the contrary chance, that the Foreign Commodities brought in, do exceed the Native in value, it is most certain that the Stock of the Kingdom wasteth, and that Treasure goes out of the Land. To discern this, there is no surer way than by the Customs, where in the goods of this Land exported & imported, being multiplied by twenty, will appear; for of every pound there is twelve pence for Custom. As for example, we find to our great grief, that there were brought into this Land of Foreign goods by the Customs for the same paid, and thus multiplied by 20. for one whole year from Christmas Anno. 1621. to Christmas 1622. The total Sum of 2619315l. 00 00. The total Sum of goods carried out of the Kingdom, from the said Christmas 1621. until Christmas 1622. amounted to 2320436l. 12s. 10d. which lamentable precedent showeth, that there was more that year brought in of Foreign goods, than carried out of the home Commodities by the Sum of 298878l. 7s. 2d. By this positive form of a Balance truly made and taken out of the Custome-houses, our State may see how we are fall'n into a great underballance of Trade with other Nations, & that it is high time now or never to look about, before we be driven to a narrower pinch. The causes, in two words, of this overbalancing, is Prodigality and Poverty. The one brings in by Excess of Foreign goods into the Kingdom an overbalancing. The other by the Defect and having too little from their partial Mother, keeps our Trading back in under balance. Apollo sighed at the relation; and all his Court which favoured the Protestant Religion, both outwardly and inwardly demonstrated great heaviness for this Decay of Trade in Great Britain, that in the days of peace under a Religious King, this underballance should happen, and openly protested, that Peace consumed more men and goods in that Kingdom, than all their Wars with Spain and Tyrone. Likewise, his Majesty said, that if the Noble King james had not betimes raised the jacobus piece to twenty two shillings, and his other Gold to the like proportion, other Nations had by this time attracted all the treasure of this land unto themselves, and that the riotous flaunting in Apparel with their prodigal Feasts, did help to underballance their Trading, which together with many other abuses crept into that State. he wished some of the Inhabitants, if they had any feeling of their Country's smart, should present without delay or partiality. CHAP. 2. Apollo causeth a jury to be impanelled out of the Universities of Oxford, Cambridge S ●. A●drews, Aberdine, and the College at Dubin, to find out those persons which sold Ecclesiastical livings. The Pres●ntours discovering some, bring them before Apollo. His Majesties, censure, with his discourse of the Right of Tithes. APollo perceiving, that one of the chiefest causes of the miseries which perplexed Great Britain, proceeded from Simony, and the enforced Perjury of some Ministers, who being driven by meet necessity, were fain to accommodate themselves to the iniquity of the times, caused about Whitsuntide last. 1626. a jury to be impanelled of the precisest Preachers in that Monarchy, viz. six out of the University of Oxford, six out of Cambridge, six out of St. Andrew's, six out of Aberdine, and the like number out of the College at Dublin in Ireland. 30. in all, integros vitae scelerisque puros, men of unattainted lives, and pure from notorious vices. These his Imperial Majesty appointed to inquire of such Patrons as presumed directly or indirectly to play the Merchants, and sell those worldly means, which God himself had allotted to his earthly Angels, towards their maintenance and wages, in labouring to reduce his astrayed flock to their true Shepherd. Ou●r this impanelled rank he placed D. Raynolds, a man of very austere Conversation, so temperate in his affections, that he made choice rather to be Head ●● Corpus Christ's College in Oxford, then to become a Bishop, which the famous Queen Elizabeth offere● unto him. About ten days after, the Inquisitors returned and presented the names of 40. Patrons, and so many Ministers, which had trucked and bargained for Benefices. Likewise they presented that 6. Widows, whose Husbands had coped and given 4. years purchase for Benefices, were ready to starve, some of them having seven or eight children lying on their hands: And that before the first fruits were satisfied, without receiving one penny for their purchase, their poor Husbands died. Apollo moved to Commiseration, to see the wretched estate of the Church brought to this woeful plight, said, that it was no marvel all things went to wrack and ruin in that Noble Island, when the Patrimony of the Church became a prey and pillage to Marchandizing Greedy-guts. For how, (quoth he) can virtue harbour in their hearts, when the Rewards of virtue are ravished, embezeled, and turned topsy turuy? This inequality compelled many brave Spirits, desperately to run into the gulf of discontentment. This made Campian, Parsons, Harding, Stapleton, Creswell, Dallison, Garnet, and infinite others to forgo their native Country, and betake themselves to the Seminary Colleges in Douai, in Valladolide, Civil, Rome, and other Popish places. After these speeches, his Majesty asked the delinquent Patrons, what infernal fury possessed them to wrong the Ministers the selected servants of their Heavenly Father? Why they forced them to buy their own Right and due? The Patrons answered, that they held a hand over the Aduowsons' and Ecclesiastical livings in their gifts, aswell as over the impropriate Tithes. Both which being wrested and extorted by the Clergymen themselves heretofore in time of Popery, towards the Religious houses, belonged as a lawful spoil unto them for ridding the Land of such Lazy Lordanes & Abbey-lubbers. Likewise, they alleged, that they could not support their magnific Port and pomp, without making sale of such Benefices, as were in their donations. To this Apollo replied: Though ye have been tolerated to detain the impropriate Tithes, dare ye adventure to take money for those Spiritual livings, which appertain not unto you? ● 〈◊〉 ye again devour the forbidden Fruit? Could not the many examples of them, which felt the Stroke of Divine vengeance for purloining of forbidden Wares, terrify your mercenary minds? Ach●n, for the wedge of Gold and the Baby●o●ish●ayment ●ayment, was stoned to death. Gehezi, for receiving the two Talents and the change of garments from Naaman, was strucken with Leprosy. No ill gotten goods can long thrive with any man. Male parta, male dilabuntur, which ye might observe by the Crane in the 〈◊〉 Emblem, which having a wrongful prey, could not digest it. As in like manner it befell to an Eagle, which snatching a Coal from the Altar, fired her nest therewith. Famous are the destructions of sacrilegious persons in all ages. Of Heliodorus, who was scourged by an Angel, for seeking to rob the treasure of the Templeat jerusalem: of Pompey, which took away the Golden Table out of that sanctified place; of the Galls, which spoiled the Delphic Church; of C●pi●, who rob the Church of Toloza, that gave an occasion to the Proverb, Aurum Tolozanum, which proved fatal to the takers. Although these two last serve not so fit for our turn, because they were Heathenish yet in as much as they portend fatal success, Mal●omē to the rakers of Church goods, let men fear to share in Sacred things, or in any Commodity annexed to the Spiritualty. But nowadays ye are not content only to exact of the poor Ministers such unreasonable prizes, but ye must get some by humane reasons and unwarrantable authority to justify your Acts, training their overfluent wits, to prove the Word of God, to become mutable in matters of Tithe; for the confounding of which leprous opinion, I will now onuert my speech unto you, my learned Courtiers: Be it known unto you, that Tithes are due to the Clergy jure Divino, before the Law, by the Law of Moses, and under the Gospel. Before the Law Abraham paid Tithes to Melchised●ch, even the tenth Gen. Cap. 14. Heb. Cap. 7. part of all which he had, as the Author to the Hebrews explained. He paid Tithes as a temporal Prince to a spiritual Prince. But now vice versa, chose the spiritual person is constrained to pay Tithes to the temporal Parsons. The Patriarch jacob made a vow unto God, that if he would be with him and keep him in the way which he should go, giving him bread to eat, and raiment to put on, he would surely gi●e the Tenth unto him. Whereby Gen. Cap. 28. it appears, that the Tenth is still reserved by the Law of Nature, imprinted by the Divine character in men's hearts before the Law, as a certain and unchangeable portion to the instruments of God's glory, his sacred Ministers. Likewise by the Ceremonial Law, All the Tithe of the Land, whether of the seed of Leu. Cap. 27. the Land, or of the fruit of the Tree, is the Lords, it is holy unto the Lord. And the like Tenth was allotted of their flocks of cattle. All which God bestowed upon the Tribe of Levi for their pains, care, and N●m. Cap. 18. maintenance in attending his service. The detaining of these Tithes afterwards from the lawful Owners, procured the curse of God upon the Land of jewry, as the Prophet protested: Ye have robbed Mal. 3. 8, etc. God. But ye say, Wherein have we robbed thee? In tithes and offering. Ye are cursed with a Curse, for yet have robbed me, even this whole Nation. Bring then all the Tithes into the S●●rchouses, that there may be meat in my House, and prove me herewith, saith the Lord of Hosts, if I will not open the windows of Hea●en, and pour you out a Blessing, that there shall not be room ●nough to receive it. By the Moral Law under the Gospel, where our Saviour reproved the pharisees Hypocrisy, it appears how injurious a deed it is, to keep the Tithes from the rightful Proprietaries; when the Pharise justifieth himself with this point, which the English Patrons would countermand, I Luk Cap. ●●. pay Tithe of all that I h●●e. The which the Divine Wisdom liked, as he had told the pharisees before, that those things ought to be done, and not to leave the other undone. Neither let them colour their Promethean thefts, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as thieves of the Godhead, by abrogating all the Laws of Moses, as if they were all void at the coming of Christ. For those only were 〈◊〉, which ●●ood for types and figures of his 〈◊〉, Passon, and Resurrection; as Circumcisio 〈◊〉 for Baptism, and the Feast of the Passeover, for the Feast at Easter. Some other petty things appropriated to that Nation, in regard of their hot Climate and natures, are also abolished. But for the lawfulness of Tithes payable to the reverend Clergy, it was never questioned for these 5000. years and upwards: yea, so powerful a respect did the Frimitive Church attribute unto the Laws of Moses, that Ele●therius Bishop of Rome, at such time as Lucius King of Great Britain, or as others think, Viceroy under the Roman Emperor, sent unto him for some good and wholesome Laws, this holy Prelate wrote unto him, that he should collect out of the Divine Laws, what he thought most agreeable and convenient. If this will not satisfy their covetous apprehensions, let them believe the Apostle S●. Paul, who confirmed the paying of Tithes after the abolishing of the Ceremonial Law. ●eb. Cap. 7. In former times Priests would take the fattest of the meat, but nowadays Phinehes and Samuel must catch at the crumbs which fall from their Patron's tables. In those purer times the Children of Israel offered so plentifully, that Moses was fain to restrain their bounties. Yea the women offered their Bracelets, jewels, and Looking-glasses, in which they took much delight. But now temporal persons must have a large sum of Aaron and Eleazar, for Presentations, to buy their wife's jewels and stately Looking-glasses, to view the picture of Pride and the face of Simon Magus. In time of Popery there was a Law enacted of Mortmain, to keep back and curb the charity of devout persons, for fear lest all the revenues of the Land might in time be conferred on the Church. So freely did men in those days dispose of their temporal means to advance the House of Prayer, and the Master of that house, that they thought all which they possessed, to be too little to pleasure their Ghostly Father. The Galatians would have pulled out their eyes to have done Paul good. But now some are so far from doing any good to their Ministers, that they would put out their eyes, if they durst. Let any of the poor Ministers show himself never so uprights, zealous, painful in his vocation, if his purse, gravity, and precise carriage sure not with the Patr●●● humour roundly come off, he will sooner accept of a brutish Dunce, that scarce knows the Canonical Scriptures from the Apocrypha, then of this Elect Servant of God. Nor yet perhaps will he dismiss him so clean, but at his departure and after, he will besmear his coat with the filthiest lees of oil, & lay an aspersion on his good name and fame, that he is a peevish Purita●e, unworthy of his presentation. Thus do those Patrons, like the Ammonites, curtail the skirts of David's Ambassadors garments, playing the Barbers with their Beards, until God sends his Nemesis, his three-stringed whip of Famine, the Pestilence, and the Sword, to afflict them for their greediness. The Poet Mantuan bewailed the state of the Romish Clergy, that all things belonging to the Church, were Simoniously exposed to sale, as at Mart or Market; Venalia Romae jura, sacerdotes, altaria, etc. Laws, Priesthoods, Masses, what you will, for money; For money given, all sins forgiven, as the Pope's Pardoner proclaims. From hence arose that proverb against a Simoniack Pope, who had sold much Church-livings. Vendere iure potest, e●erat ille prius. By right he sells what he had bought before. It is a far greater fault to purchase a Bishopric, then for a poor Minister to buy a benefice. For the one doth it of an ambitious mind to bear rule over his brethren, I mean him that gets in by Simony: and the other is merely compelled and driven, as iron, by the Patron's heart of Adamant to give all the temporal means he hath, and perhaps more than his own, if his credit serves him to borrow. The one might live contentedly, without aspiring to Lordly superiority, except he be called gratis, or deemed worthy of that Reverend place. But he that enjoys nothing after all his watch fullness, study, spending his spirits, impairing his health, and wasting all his heritage, or means in food, apparel, and books, after 20. 30. or 40. years' attendance, but is enforced, poor man, unfortunate man, to compound by some sinister contract with him, which makes no conscience to see another perjured, though himself think, that by a trick of wit he may avoid it. I could willingly pardon him, yea and reward him well for discovering the necessity of his fortunes, and the ravening pillage of the Patron. Until this cloud be removed, Faith, love, and charity canno● set●le in me●s heart's. What wr●ught the ruin of the Romish Church, but the Bishops ●iming up to the highest place by the golden Ladder? About the y●re 605. he obtained the spiritual supr●●●●y at the hands of the Tyrant Phocal and in the year 801, he got his Temporal power over all things that may be called God. And the most part of these pope's, which sithence have been elated to that eminent seat, came in by indirect ways, and for Money, as Platina and other Papists have observed: so that if the succession of the keys were bequeathed to Rome, Simony hath made that place vacant above 800. years ago: We do therefore order and decree, that if any Clergyman do buy a Bishopric, he shall lose it, and be utterly banished out of our jurisdiction. If any Patron receive the least gratuity of a Minister, he shall for ever forfeit that Presentation to the Bishop. And now, for these poor widdowe●, we adjudge that the Patrons shall restore such monies, as their Husbands gave for their Benehces, twice so much of currant English money. CHAP. 3. Upon a Bill of Complaint exhibited by Aeschines and●apinian ●apinian, a●aiust Rewards unequally c●●ferre o● persons of mean desert and escent, Apollo pro●ounceth a peremptory Doo●ne. AT the great Assembly held at Parnassus, on the fourth of ●une last 1626. the●e was exhibited a Bill of Complaint by Aechine, Deane of the Lycea College at A●hens, & by Pacinian the famous Lawyer, Advocate to the Lady Thermis on the behalf of the Students of the Empire of Greece, That whereas Rewards ought to be conferred on the virtuous, which wore out many nights in cares and thoughts, how they might increase Trade lately decayed, how they might cut off superfluous suits of L●w, whereby Charity might heat men's hearts, as in the Golden Age, and justice flourish without the least pollution now to their great grief they found many Offices bestowed on one man, which might serve sundry more sufficient persons, and which work some of those of the meanest rank, to sit in the supremest places, whilst that many generous Spirits of Noble descent and of braver flames, adorned with multiplicities of knowledge, whom, as Scaliger wrote of Picus Mirandula, the Muses themselves would pronounce to be of that immortal race, adjudged from Heaven to pass for great and wonderful Sp●sits, whiles these lay contemned, without any preferment at all. For which cause they humbly begged at his Majesty's hands, that some course might be taken, whereby Rewards should be thenceforth conferred more equally on men of good desert and of Noble descent. Apollo at these ominous tidings, as it were with Commotion of mind, estranged some what from that sweet composition of gracious manners which he was wont to deliver, with a voice more fearful than ordinary, sounded out these Verses following, which argue, that his Majesty took great indig●●tion at the contents of the Bill exhibited. Why keeps one man three Offices alone, Another yet deserving more, hath none? Either the Stars shoot out some crooked rays, On this low world, or Fortune on it plays. Or else the Airy Prince this business guides: For surely God more equally divides. More Offices than one, 'tis great pity. That any in Country hold or City. One Charge, and yet I am no puritan, Will serve one man, and that a careful man. Graces and Muses twelve in number are; Which for their Troops look equally to share. A Prince had need to mark, and well to know, On whom he doth great Offices bestow. In Horse's race men look into the Si●es. Like Crow like Egg. The gracious Grace inspires. here Apollo stopped, and about half a quarter of an hour after renewed his speech in this manner: Sith with the Parents seed their manners slow, And in the Sons derived by Birth do grow, Why do some Lawyer's prey on Labours hires, This Lesson they have conued from Clownish Sires. Those Clowns their Sires, which hating Heauēl● right, Them from their Birth defiled with Earth's delight. Whereby their Sons so trained up at first, By nature's kind commit that act accursed. 'tis seldom seen, that one of Noble Race, Perverts Tribunal Seats by tricks so base. 'tis seldom seen that one of Noble blood, B trays his King, or sells his Country's good. If one among a thousand such you find, Some Treacher him seduced of Clownish kind. If any Lawyers play the Tyrant's part, Thundering out fines, to make the virtuous smart, Or prove notorious for deceit and bribes, They are descended of base Clownish Tribes. Nothing more base than is the Ruling Clown, Not Antichrist for fraud can put him down. No change of manners, though he change his weed, He what his father wore, doth never heed. Whiles that such Moles in nought but Earth delight, They snort in ease, and snatch at others right. Nobles like Planets mo●e with noble thought. A Royal Virgin forth our Saviour brought. The Commons should be ruled, the Nobles rule, Laws rule them both, as Bits the Horse and ●●ule. Peers placed in Office, by their peerless King, Are just, least blots they to their Honour bring. The vulgar Sort fit for Mechanic Trade, May help their country with the Plough and Spade. CHAP. 4. Hugh Broughton upon some discontentment taken in seeing his inferiors promoted to e● ine●t places before himself, complaineth unto Apollo, that Florio, Deane of Thaliaes' Chapel, profaned the sacred name of the Litany, by singing the same intermixed with trivial toys. Apollo causeth Florio to repeat his Litany. HVgh Broughton, a very learned Divine, and an admirable Linguist, specially in the Hebrew and Chaldaic tongues, having for a long time awaited in Apollo's Court for some place of preferment, and seeing many persons, whom he thought to be far beneath him in knowledge, or at least, that his penny was as good silver as theirs, exalted to promotion, grew about this time of the Moon marvellously discontent; and chiefly for that Signior Florio, a new comer into Parnassus, had been lately promoted to be Deane of the Lady Thaliaes' Chapel, a place of honour more fit for a Cabalistical rabbin, as himself was, then for a Novelist Italian; he fumed, he fietted to see the world thus run on wheels, verifying those words of Seneca, that there was never as yet any great wit, without some touch of madness o● folly. Hugh Broughton thus perplexed, less his swoh●e conceits, like the embotteled ane for want of vent, might burst their bodily instruments, repaired o● the ●f teenth of May last 1626. unto Apollo, complaining that Fiorio, Deane of Thal●aes Chapel, had 〈◊〉 is Prince's Birth day sung a strange moral Litany, more agreeable to a Sceltonical Doggerel Rhymer, which shoots verses at ●andome, then to the reverend Prelate of the Comical Court. Which fault of 〈◊〉 he aggravated, by fetching the Genealogy of the word Letan, not only from the Greek s●u●r●d Dialects of the Atti●kes, the Dorickes, the Ion●●kes, the Aeolickes and other exotic pronunciations, but also from the mystical Thalmuds of the jews, wherein he surpasled most of the Phoebean Academy; Apollo wondered much a● this sar-fetcht Etymology, and sublimated pedigree, and therefore willed Florio to repeat in his presence that moral Litany, which ministered such an occasion to this high-spirited Scholar, so to traduce the memorial of it with such curious aggravations. Florio obeyed, and with a mild-composed gesture reiterated his Litany. FRom blaspheming of God's name, From recanting words with shame, From Damnation eternal, From a sick Soul internal, From a Sinner will not mend, From a friend, that will not lend, From all modern abuses, From much things to no uses, From Ignatians cursed swords, From an Alchemists fair words, From those Friars, which Cloaks use, As from such that haunt the Stews, From such Sins as do delight us, As from dreams which do affright us, From Parasites, that stroke us, From morsels, that will choke us, From false Sycophants, that sooth us, As from those in Sin do smooth us, From all profane Discourses, From all ungodly Courses, Sweet Angel free, deliver me. From Craggy hills and mountains, From mire and muddy Fountains, From touching Toads and Spiders, From Shooter's hill rank Riders, From th' Exchequer Promoters, From prying Spies and Tooters, From Bailiffs & Informers, That feign to be Reformers, from Cutthroat City Catchpoles, That care not how they vex souls, From Bridewell and from Newgate, From dear wit, that's bought too late, From the Law of Halifaxe, From the loan of the Tower axe, From frays & causeless battle, From murrain in our cattle, From one that's ever prating, From Entortion & grating, From S●Nicholas Clerks at night, From such crew, as shun the light, Sweet Angel free, deliver me. From flouts, which friendship sunder, From Lightning, Storms, and thunder, From Novelists coined rumours, From all Fantastic humours, From such scolds as bite and scratch, From a causeless mastic patch, From all such as purses cut, From a filthy dirty slut, From an old man luxurious, From a young man litigious, From a riggish wanton Trul, That her Lover seeks to gull, From Setters, Canters, Cheaters, No better than men-eaters, From an ill name and bad fame, From much need and open shame, From stolen Goods receivers, From closesly Deceavers, From a wanton that will rig, And delight to dance a lig, Sweet Angel free, deliver me. From a Priest that will mumble, From a Nuune that will jumble, From rude Knaves that Mai●s tumble, From Cats and Rats, which rumble, From servants, that will grumble, From a jade, that will stumble, From Drunkenness and Lechery, From scarcity and Penury, From excess of meat as drink, From Tobaccoes' noisome s●●nke, From opinions of Doctors, From business with Proctors, From conversing with wranglers, From the patience of Anglers, From Lawyer's visitation, From waste and desolation, From one that delights in Law, From a Lion's bloody claw, From bawdy Court● Citations, From Excommunications, From a State full of factions, From all ungodly Actions, Sweet Angel free deliver me. From all hardhearted Masters, Which use not words, but wasier, From a new O●st, proud and poor: From a stale and graceless whore, From bold Bayards down right blows, From sly pe●kings of night-crow's, From Musicians Fantastic, From Tradesmen grown scholastic, From any Bonds to merchants, From acquaintance with Sergeants, of●aylors ●aylors, From the long Bills of Tailors, From Bankrupts too latewishes, From all unwholesome dishes, From conversation with Clowns, Which will sell both Verbs & Nouns, From a Castellian drugger, That poison sells for Sugar, From the Sicilian vesper, From bits more hard than I●sper, Sweet Angel free deliver me. From men with Murder tainted, From women which are painted, From all far fetched New fangles, From him that ever wrangles, euery●arlot-mo●ger ●arlot-mo●ger, From heat, cold, thirst and hunger, From a rough-handed Barber, As from an Irish Carver, From o●e that is brow branded, From him that is left handed, From a feast without some wine, B●● to Supper or to dine, From drinking much cold water, From a cozening false Cater, From po●dred Beef sans mustard, From a thin and s●wre Custard, From rotten Chee●e and addle Eggs, From broken Shins and gouty Legs, From a decrepit Capon, From stinking fish and Bacon, From stale and filthy Sturgeon, A● from a foolish Surgeon, From a Pudding hath no end, From a Bow that will not bend, Sweet Angel free, deliver me. From straggling on a strange heath, Which once had near wrought my death, From bribing and vile Traffic, From Monsters bred in Africa, From daily Contributions, From partial distributions, From a Cook that is a slut. From a knife, that will not cut, From a shortheeld skittish wife, Worse than any Cutpurse knife, From men too rash and testy, As from wild jades or resty, From Essex styles, and Norfolk wiles, From York miles & thieves night files, From Shopmen that will palter, As Knaves deserve a halter, From a bribing Consiable, From the winds of Dunstable, From a young justice of Peace, That from prating doth not cease. From his Fellow that ne'er speaks A wise word, but Currat Lex, Sweet Angel free, deliver me. From men clean void of Reason, From dishes out of season, From men too nice and curious, From men too rash & furious, From Courtiers honey-spoken, From Merchants that be broken, From Chanceries' Injunctions, From dear bought Presumptions, From any rash Intrusions, From purchased Pollutions, From strong Beer and heady Ale, From a long and tedious Tale, From a Sophistick Bruer, Than whom the Devil is truer, From anguish, grief, and sorrow, From any need to borrow, From the Counter or the Fleet, From doing Penance in a sheet, From all strait and pinching shoes, From all Corns on Feet or Toes, From a light and Penniless Purse, As from a sore and dismal Curse, From Suits by Friends procurments, From all the world's allurements, Sweet Angel free, deliver me. CHAP. 5. Apollo, after some show of distaste against Florio, for his new moral Litany, at the last gives him leave to defend it. Florio in a brief Oration declares the reasons, why he invented such a strange form of Litany. Apollo pronounceth his Censure. APollo having heard this kind of Litany, more for the appeasing of Hugh Broughtons' precisian humour, then for any dislike, which his wisdom found in it, seemed to frown at Florio, for uttering in such a form and unusual tune the sacred Litany. Florio doubting lest his Majesty had in good earnest controlled his merry-conceited Litany, which as a new Liturgy he devised of purpose to insinuate himself into the good grace of his Princess, whom he knew was naturally affected with mirth and jollity, desired of Apollo, that he might speak what he could in his defence. His Majesty gave him leave. And presently without further premeditation, Florio made this Apology: It is not unknown, most illustrious Prince, both to your matchless prudence, and to all discreet Politics, that a new broom sweeps clean, that every Servant at his first entertainment into a great Lady's Court, must suit his affections to hers, as near as possibly he can with conveniency, and study by all means of solace to give her content in some degree or other. To this end I invented this new Litany, knowing that my gracious Mistress liked pleasant raptures, better than the grave and austere rules of the Stoics. As for the pro●a●ing of the name of Litany, while under the shadow thereof I couch matters of some moment, I hope, it redounds not so prejudicially infamous to your virtuous Court, as for a Papist to be called a Catholic, or for a smatterer in Logic, to be termed a Sophister, or for a peevish Divine, to be styled a Puritan. If my Litany be throughly scanned, under that title M●. Broughton shall meet with as much substance to edify the common sort of people, as with his Hebrew Genealogies to enrich the learned. It is not a Cowle or hood which makes a Monk: Cucullus non facit Monachum. nor is it a shaved or bald Crown which makes a Priest: for a man may lose his hair with the Pox, or for want of radical moisture in that part of the head, as chanced to the Poet Aeschylus, on whose bald pate an high soaring Eagle did let fall a shellfish, with intent to break it, as on a stone. Nor doth along beard make a man aiudicious Socrates. bar batum hoc crede Magistrum Dicere, sorbitio quem tollit dira Cicutae. Pers. Sat. 4. whom a forced draught of Hemblocks juice did kill. We see the Goat stalking with a long beard. Yet who will take him for a religious beast, that climbs up to the Altar, and feeds on the sacred flowers? Barbatus, li 〈◊〉 Caper, tamen esse negamus Hunc recta et purâ Relligione pecus. It is not the ba●e outside, the usurping of a naked name, which can disgrace an honest Action. If under the name of Litany, I have alluded to any lewd passage, whereby youth may be corrupted, or the state of Parnassus defamed, I appeal to Caesar, to your Majesty's judgement. Apollo, after that Florio had thus defended his cause, yielded his censure in these few words: Whosoever goes about to deprive men of all kind of pleasure, seeks to deprive them of freedom and of a cheerful nature, which God prefers before a sullen crabbed mind, as was that of cain's. Being tempered, it consorts well in an ingenuous Scholar. For thereby he shall avoid the name of a laughing Democritus, with his tickling spleen, and also of a weeping Heraclitus, with his melancholy passion. The title of Litany, derogates not from gravity, while it tends not to base scurrility, but rather to a virtuous morality. There is a time to teach, to exhort, and there is a time to fling stones against the wind. There is a time of earnest things to write, A time to talk of matters small & light, A time to walk, to run, to ride, or prance, A time to sit and laugh, or lead a Dance. There is a time for men to fast and pray, And so a time to sing like Birds in May. CHAP. 6. Apollo asketh the Author of the Golden Fleece, wherefore his Countrymen of Wales, having the commodiousness of the Sea with a large scope of land, are notwithstanding very much impoverished of late. The Author imputes the cause unto the multitude of Law Suits. Upon Thursday in the Easter week 1626. while the rest of his Majesty's Subjects of Great Britain consulted how they might repair the decay of Trade, lately happened by Prodigality, Excess of Apparel, Tobacco, and other enormities in this Island fostered and cherished, besides our losses a broad by the M●●rish Pirates, and now of late by the Dunkirk's, it was my good fortune to be present at Apollo's Court in Parnassus: Where likewise his Imperial Majesty sat in Council, about the same affairs, because there might be a perpetual correspondency betwixt his divine Court & our humane actions. As soon as Apollo saw Orpheus junior, it pleased him to demand of him the resolution of 〈◊〉 Questions, which he presently proposed. Whereof the former was, wherefore his native Cou●● 〈◊〉 Wales being a Peninsula, almost an Island, compassed about with the Sea, in form of an horse-shoe, like little Britain in France, from the river Dee and Chester, round about to Gloucester, having above 100 River's running out into the Sea, beside Severne, and Dee: yet for all this large Tract & commodiousness, they had not ten Ships; whereas Deuo●shire alone our neighbour upon Severne, not containing the tenth part of land, flourished with 150. ships. The other Question was, wherefore their enclosed lands, as also their mountains and Commons lay desolate, not half stocked, and their Corn fields in most places so bare of Corn, that a stranger would think, either that the earth produced such grain naturally wild, or else that the Locusts of Aethiopia had wasted and harried the same? Unto these demands he craved an hour's respite to answer. At the end whereof he returned his resolutions in this wise: I could have wished that these Questions had been asked of some judicious Gentlemen of these parts, whom p●●tly by familiar acquaintance, and partly by fame, I know to be far better experienced; and consequently more sufficient to yield your Highness' satisfaction in these demands of import. But seeing (most virtuous Emperor) the Fates, that is, your incuitable pleasure, allotted this charge unto my weak capacity, I will not spare to display the causes, according to that measure and talon which God hath given me. In the entrance whereof, a Story comes into my mind, out of an old Spanish Book printed at Salamanca, above one hundred thirty years past, entitled, The causes of the poverty of Spain, dedicated to F●rdinand● and Isabel, before the conquest of Granata, and the discovery of the West Indies by Columbus. Among other reasons the Author imputes the breeding of Asses, and the use of barren Mules, in stead of Bulls and Oxen, to be the prime and weightiest cause of their necessities. For whereas in Hercules' time the goodliest Kine of the world were found with Geryon and Cacus in that Country, since the rearing of those unprofitable Beasts, and the Golden Mines of Bebellio in the P●renean Mountains, and the grains of Gold in Tagus' Sands were exhaust●d dry, Spain became the most miserable Region of Europe. Now, my Country of Wales appears, in my judgement, to have some resemblance with Spain, as it stood in those days, being like unto it for situation, and the uneven ●esse of ground, up hill, and down hill; yet enriched with fair valleys, and a 'bove all, with the benefit of the Sea, as your Majesty hath well observed. But our grievance is, that in stead of plentiful droves of cattle, which heretofore served us, aswell for our sustentation, as to supply our necessities abroad, we have studied that fabulous Book of Ovid's Metamorphosis so much, that our stock is decayed, and now-a days we rear up two-legged Asses, which do nothing but wrangle in Law the one with the other. By this means we consume our precious time not to be redeemed. By this ungracious brood we become so impoverished, that our Neighbours of Deuo●shire, notwithstanding our large Circuit of the Sea, and our infinite extent of land, go far beyond us in shipping and necessary Trading. Apollo informed of this heinous abuse, replied, No man proves unfortunate, but by his own procurement. In whom lies this fault, but in yourselves? Who can redress this gross absurdity better than your own selves? Pardon me, most Noble Prince, said Orpheus junior. It consists not in our powers to withstand what Heaven hath decreed, as a punishment for our Ancest ours sins and ours. The means for our Education, are far short in espect of the wise English Nation. In times of Superstition, most of our Church-livings, by our too much simplicity became a pr●y to Religious houses. Which being dissolved in King Henry the Eights days, and by Act of Parliament confiscate to the Crown as Impropriations, our Curates stand, as before, but reasonably provided for, not able scarce to have Whey to themselves, much less to feed their weanelings with milk, as Saint Paul adviseth. I know many Parishes, whereof the Tithes of every one amount to two hundred pound a year, and yet the poor Ministers receive not ten pounds a piece, yea, and some of them but twenty nobles: out of which they pay Tenths, Subsidies, and other impositions. So that for want of maintenance both Shepherds and Flocks do oftentimes miscarry; and we two-legged Asses can hardly recover true humane shapes. Nor is this the only cause of our Poverty. We are subject to more inconveniences than the English Nation; for we stand in fear (and our fears are not in vain) continually without intermission to be sued at the Courts of Westminster, at the Counsel of the Marches, at the Spiritual Courts at home and in London, notwithstanding that we have the Courts of Assize of double the term, than they have in England, besides our Quarterly Sessions of the Peace, our County and Steward's Courts. Nor yet have I ended all the afflictions of poor Wales. Within these two and twenty years, the number of Clerks and solicitors, at the Counsel of the Marches, have increased so exorbitantly, if not prodigiously, that whereas I knew not above one or two of these Clerks in a Shire, now I can point at a dozen and more in most Shires, whereof many of them have three or four Foot-posts, which they call Cursitors belonging unto every of them, whose Office is continually to run for Processes: insomuch that one of these Clerks sent for a hundred and forty Processes, against one of their times called the Appearance, for they sit ofner than Westminster, the most part of them for matter not appertaining to the jurisdiction of that Court. I have known men sued for a shilling and under, to that remote place. I will speak all I know: for the reverence I bear to Authority, and to the Seat of justice, which ought to be sacred. But I could wish all Courts to live within their Precincts, and not to go one inch from their Instructions; to take away the occasions of debate, and not as our late King james of blessed memory noted, to seek more moulture to their Mill, then of right belongs. In former times they never used to direct binding Processes, but against Fugitives. They never sent Pursuivants nor Sergeants at Arms in matters of Debt betwixt Party and Party, but only in Criminal and high natured Causes, where the King was immediately interessed. They seldom used to fine the Plaintiff for charitable yielding to an atonement at home, or if they did, it was but small in the nature of a mild amercement. They endeavoured by all means to establish Love and Charity among Neighbours, and were glad to hear those good news of their Conversions, though their Gain came in the less. They often used to repeat that Proverb of Solomon, even at their meals: Better it is to sup a mess of Pottage with quietness of mind, then to have a whole Ox with strife. They trembled and made a conscience to take money of any fellow Christian, though due unto them for sentence or verdict, if the same came like so many drops of lifeblood from his heart. They cared more for the Defendant, then for the Plaintiff, unless the Cause were too abominable. Why then I see, said Apollo, if some of your Courts were abolished, you might quickly grow wealthy both by Sea and Land. For if the Occasions of Suits were taken away, men would follow their Husbandry diligently at home, fall to enclosures, plant Orchards, marl their Lands, and not scratch the Earth with weak Heifers or Steers. They might then keep strong Oxen to plough withal, which now they are enforced to sell for their Lawyer's use. The Sea might be aswell frequented by you, as by the Devonshire men. Surely, if the Noble King of great Britain would release you from the Courts of London, or else discharge the Court in the Marches, I see no reason but you might fall to industrious courses, aswell as others. Dcuonshire and Cornwall are a great deal further from London, than the remotest Part of Wales and their Terms of Assizes shorter by half than yours. And yet they live in good security one Neighbour with the other, and do all join in honest Trading both at home and in the Newfoundland, augmenting their fortunes, and breeding store of Mariners and shipping. Your Court at the Marches was first instituted to suppress rebellious Attempts, and Traitors, specially Owen Glyndowrdie, who was so called for taking part with King Richard the Second. But now, me thinks, it might very well be spared, seeing that those storms be long sithence, by King Henry the Seventh, coming to the English Crown quite vanished, and that nowadays a man may travel in Wales, as safely as in any other Part of the Kingdom. The consideration of the Premises we do nevertheless refer to your Prudent and generous King. And I believe, there is never a poor man worth forty shillings but will contribute somewhat with all his heart towards the Wars, or for a grateful Benevolence to his Prince, to be acquitted of some of these Courts. For indeed I heard that a Knight of Staffordshire, who dwelled but three miles distant from the jurisdiction of the Marches, should say, that he would not for a 1000 Marks his house had stood those three miles further towards Wales, by reason of those troubles which they were subject unto more than his Country. CHAP. VII. Orpheus' junior exhibits a Petition unto Apollo to diminish the number of Lawyers, and to punish their offences. Apollo's Answer, showing how they may be restrained and punished. Orpheus' junior understanding that Apollo burned with Zeal and Charity, to reform the superfluiries of Lawsuits, which were not the least causes of the Decay of Trades in great Britain, and fearing that in time to come, their sufferance and continuance might yet work a greater impediment to his Project of the Golden Fleece, which with infinite care, pains, and some charge he hath for many years managed, and almost now brought to perfection, upon the abovesaid Thursday in the afternoon, he exhibited this Petition unto his Majesty, as he came out of the Delphic garden. The contents as follow. Magnus honos extra pacem componere, maior Discords animos conciliare domi. Erga vicivos Amor incipit. Ard●a quaero, Eripe ●os odijs viscera chara Dei. Membra licet collisa sumus: Rex uniat aequus, Subdola si studeat subdere bella Fori. Rabula Bella movet plusquam Cinilia Legum Pratextu: liber nullus, Auarus eget. 'tis honour great abroad to settle peace, But greater far our country's broils t'appease. Towards the Next true Love must first begin. High things I beg. From jars defend Gods Kin. Though mangled we, you may unite us all, If you reform the subtle pleading Hall. The Lawyer masked with Law on us doth feed. Few men escape. The Niggard stands in need. Apollo after he had perused the Petition, delivered it to Doctor Haddon one of the Masters of Requests, charging him to remember the redelivery thereof unto him back at the first sitting of the next Court, which was about two days after. At the time and place limited, Doctor Haddon failed not to restore the Petition to his Majesty, who instantly made a full demonstration of the effects, that it was high time to bridle the insolences of those fellows, which studied more to drive the Holy Ghost with his Heavenly Gifts, of Love, Charity, and Humility out of their own and Neighbour's hearts, then to inform their Clients of the truth of their cause. First, therefore he enacted, that every man should lay down his matter in the briefest manner. Secondly, that no Advocate should defend a wrongful Cause. Thirdly, that the Advocate must pay his Client all his money back again with arbitrary damage by Apollo's prescription, if the Cause by his Counsel went forwards, and afterwards chanced to be ordered against him. Fourthly, that no Attorney nor Advocate must delay or lose the benefit of one hour in advancing to a hearing their Client's Suit. Fiftly, that the judges, as in Denmark, follow the Reports and judgements formerly put down in Books, without adding or altering any new Opinions out of their own, though more solid, heads. Sixtly, that no man presume to become a judge in the Newfoundland, which ever received a Bribe; or which took a Fee within the space of seven years, before he enter there; for that Country being as yet pure, we will suffer no impure hands to touch her, nor impure lips to Court her. Seventhly, that whosoever takes a Bribe in the Newfoundland directly or indirectly, or tolerates with any Gehezi to receive it, he shallbe convicted of Rape, for polluting that blessed Nymph, with adulterous injustice, & to be punished more Maiorum, as the Senate of Rome had adjudged Nero; or to be used as a Blasphemer against Saint Mark at Venice. Eightly, That no Lawyer nor Officer should exact more fees, than were appointed in those Tables, which he caused to be publicly engraven and set forth upon pain to forfeit his Ears. After the promulging of these Ordinances, which his Majesty willed to be engraven on Cedar-boords, and to be inviolably observed like the Laws of the Medes and Persians; for the further rooting out of Extortions, Bribes, and Exactions of Lawyers, Apollo with a loud voice, which made all the Earth to tremble, pronounced this Oracle: Crimina non potuit Rex extirpare johannes Strata Lutherana quae modò cernis open. Et Coelum Pelagusque suo discrimine distant: Vt variant mundi Climata Tempus crit; Cum Themidos pariles nova Constellatio libras Reddet, &, ut Daniae, singula nota libris. Arcanam proprio Cabalam nec pectore servant Vt semel optasti, Dive jacobe, tuis. juridicus peccans non coram judice Sectae Eiusdem poenas suppliciumque luat. Nobilis, aut gratis convincat Episcopus illum Pro repetundarum crimine, Fraud, mora. Alterutras' Parts non Conciliarius audax Fulmine fucato, seu reticendo iwet. Dic mihi, quid differt multos tolerare Tyrannos, Radere Caufidicos aut aliena pati? His domit is: Martis Seruorum millia multa Sustineas Auro, quod modò praeda Midis. King john his Crown did to the Pope expose, Which, as you saw, poor Luther durst oppose. Both Skie● and Seas with sundry motions rage; Yet now is come Astreaes' Golden Age. A King of Denmark's Blood Laws out of joins, As there in written Books here shall appoint. None then shall wrest, as would K. james ordain, A secret Law hatched in one Lawyer's brain. If he offend for Bribes, Fraud, or Delay, 'twere fit that Noblemen or Bishops may judge him, where he shall not prevail with gold, With Friendship, quirks, Demurs, nor facing What differs it to see a Tyrant rule? Or a rau●nous judge riding on his Mule? A King may keep his daring Foes in awe, With lesser charge than men do spend in Law. CHAP. VIII. Bartolus and Plowden, by the instigation of the jesuitical Faction, do appeach Orpheus junior before Apollo, for certain Offences supposed to be committed by him. LOng did Robert Parsons, Father Cotton, Cardinal Bellarmine, and others of the turbulent Ignatian Sect consult together, how they might be revenged on Orpheus' junior, for his discovery of Mariana, and the public shame, which all their Society had incurred ever since their restraint, after the said Marianes conviction. But finding, that Orpheus had smelled out their drift, and for that cause kept himself continually at the Well head, near to his Majesty's Court, and commonly in Court, they deferred the shooting of their envenomed arrows at a person of that eminency, whom not only Apollo graced with more than ordinary favours and familiarity for frequenting the sacred Cloisters of the Muses, but likewise all the Noble Spirits of Parnassus, loved and respected him for his care, pains, and charge in advancing forwards the Golden Fleece, and the Plantation of the New found I'll. But at last these Hamen sat in Counsel, and devised together, how they might cunningly wound the honour of this careful Mardocheus, who had discovered the treacheries, falsehoods and knavish tricks of many persons, who had sometimes lived gloriously in Parnassus; as the other Mardocheus had revealed to the Persian King, the Treasons of his Servants. They won Bartolus and Plowden, two notable Lawyers, who were also grievously offended for the Petition he preferred against the multiplicities of Suits to take their parts, and by some scandalous surmises to lay an ambush for the surprisal of his rising Fame. For the intrapping whereof they heaped together Articles of sundry natures, which going currant this day, they would themselves condemn the next day. Nevertheless, being egged on by the Jesuits, they took heart at grass, and at length with two tedious Orations more bitter and violent than the Phillipica, which Cic●ro framed against Marcus Antonius, they inveighed in their Preambles, most sharply and Satirically against Orphens' juniors Book, called Cambrensium Caroleia, saying, that he had openly discovered with Cham Noah's nakedness, he had polluted his father's ashes, and ragingly snatched at jupiter's golden Beard in disclosing the mystical secrets. Of the Cabalistical Science, whereon as the Mercurian Grinder, the wits of many Proficients in the Laws, were so finely whe●●ed, that some would gain whole Manors with a shrill whining voice, yea, and they held one another a beggar, unless a Kite could ●lie about their Purchases in one day. Others with a Stertorean roaring throat used to astonish the Auditors, as if Thunder had come out of the Clouds suddenly to destroy them. The Report of which noise, like a Canon or Basilic● did so terrify some faint-hearted Meacocks, that they fled out of the Country into the Isles of Crete, Lesbos, and the Rhodes, perpetually abandoning all their Right, Title, and interest in such Lands hereditary, or purchased, which they had or might have in time to come within the Territories of Parnassus, & quite claiming the same unto those terrible Roaters. So powerful, said they, was the red clapper, before these Mysteries were made manifest by this Cambr●-Britaine, like Green the Detectour of Coney-catching, that a Lawyer's Tongue could do many feats, trot, or amble, gallop or halt, save or slay, chide or charm, with more pretty and proper conditions than the Sorcerers of Egypt could vaunt in the presence of Pharaoh. The Delphic Sword, which did cut, file, saw, and shave, came not near in operation to this pleading member, which all the virtuous applauded, Orpheus excepted; and must still domineer it in the World, as long as the enmity shall last betwixt the woman's seed & the Serpent. They further alleged, that this Author of the Golden Fleece had usurped the name of Orphens' junior, which he ought not to have done, unless he could draw life out of the Rocks, and by melodious strains induce the greatest Oak in this Kingdom to dance the Canaries. Likewise, they found fault with him for dissuading men from going to law, like an Anabaptist, for speaking against their Profit, for seeking to lessen their numbers, and to debar them, like Charles the fifth, from dwelling in the West Indies, and consequently, in the Newfoundland, where they hoped one day to get a good booty among the simple Fishermen, if the Moneyed Queen chanced hereafter to withdraw the sweet influence of her Countenance from them in this flourishing Kingdom. Finally, they charged him particularly with these Verses by him published in his said Book, tending to discourage men from spending their means in Law; so that this Corporation might put up their pipes, and in time fall into disgrace to the great scandal of the Lady Themis, their Sovereign; if such a Toy should take men in the heads to live at home quietly, and not to pay their quarterly rents. No penny, no Pater noster, was the Song of some Divines heretofore. But for Lawyer's rents, it was never questioned since Demosthenes his time till now. Therefore as a Libeler against the sacred persons of Lawyers they desired Apollo to censure him, which presumed to set out these unlucky Verses: Fulmina juris huic, Favor illi, casus at idem: Explicitusque rigour, implicitusque d●lus. Omnes venantur questum qui lura sequuntur Nummus ubi tinnit, candida lura silent. Spem tibi vox nutrit, Mens damna. Columba fit Aspis, Mel Fel. Conueniunt quam malè Lis & Amor! One's thunder struck, Another's graced amain. The cause the same. Such is the force of Gain. Without dear coin, the Lawyer says but mum: Yet when it sounds, the laws themselues are dumb. The tongue vows hope, his mind loss. Doves turned Asps. Sweet honey gall. How ill Love Hatred clasps! CHAP. IX. Apollo commands Orpheus junior to answer the Accusation of Bartolus and Plowden, who obeying extolleth Charity, taxeth Coney-catching and Hatred, and commends the Laws. Apollo smiled to see the impudency of these Lawyers, yet not to seem partial in his Servant's cause, he commanded Orpheus to defend himself, who thus began. BRight Light of Love, which knowest the Originals, And Principles of Supernaturals, Which measur'st Globes, & the 7. wand'ring Spheres, Inspire my heart. Let not subrustick Fears, Nor bashfulness of Virgins crimson hue Astonish me from speaking what is true; But that with free and lofty voice I sound Sweet Peace, which may strife, and not Laws, confound. Doves build in holes of Rocks: but thou, my Dove, In holes of bloodied Rock must build thy Love.. My Soul, like to a Dove with silver wings, Flies to Christ's wounds for fear of Viper's stings. He is my Rock, my Saviour, and Defence, While I stand clothed in Robes of innocence. He knows my aim is fair, jars to sub due And Charity in Lawyers to renew. Some think it a hard task, impossible; But unto God all things are possible. Others subject men's frail intelligence, And Reformations to Stars Influence: As though Errors wait on Revolutions, Bald times pleasure, or Constellations. First, let them learn; although the Sun's clear beams With his pale Sister, Lady of the streams, Do rule the World, and work in Trees and Flowers, Yet can they not control Diviner Powers, Such as our Spirits be, nor yet our wits, Which Policy refines with sacred Writs. Who can deny, but Craft's the cause of Evil? As Truth will shame Promoters and the Devil? As Vnicie and justice I adore, So these turned topsie turuy I deplore. Of Old it was not so. Then, no Surmizes Could wrest Laws, nor Pleas m●●k● in disguises. Few Sentences than served to unfold Great matters. Then they pleaded not for Gold; But every man in person to the judge, As unto God, his Case showed without grudge. This made them quiet, and stored with Treasure, Where we spend, attending Miser's leisure. We spend our Thrift, our Brains, and precious times By lewd men's counsels filled with heinous crimes In needless Suits, whom they hold for Clients, Or Tenants, like greedy Leeches Patients. Through thick and thin up to the ears and chin, They make us drudge to bring them money in. But what's the end? Their Heirs do seldom thrive. Although in Pomps their aged Starlings live, And sucking Pigeons blood turn Cormorants: Yet never Ape's will grow to Elephants; Nor will God suffer an Impostors Race To flourish long, nor wisdom, to embrace. Some Nations He plagues for their Drunkenness With bloody wars; some for their Beastliness With Famine of his Word. But us He smites By letting double Tongues, use base despites. Then frisk like Foxes brisk, and fqueak like Rats; Or bark like Curs, or caterwaule like Cats. Fear no thorns, lift up your horns; each Brother, Like juggling Gypsies, deceive another. This man rake, him to the stake; hold your own. Cheat kindly, my Masters; There's Gold in Town. By Hook or by Crook, by Right or by Wrong Cram Purses with Curses. O dismal Song! All's Fish that comes to Net in Sea or Brooke. No surer angling then the Golden Hook. Glad is false judas of his silver pouch; Glad is fond Midas of his golden Touch, As Whales do play upon the lesser Fish, Till Harping-irons spoil their latest wish; So These wound Christ again through Neighbour's sides, Till Earth denoures her due, their hideous hides. O curuae in terras Animae Coelestium inanes! O stooping Souls to Earthly trumperies, And quite devoid of Heavenly Mysteries! Shall I sleep on both ears, as the Proverb saith, while these indignities range abroad unpunished, or connived at among the learned Society of Parnassus? No, mighty Monarch, I feel an inward motion in my Soul pricking me, like a spur, to run as at a deified Devil, against the defied foes of Charity; And now the rather, being here enforced in your Majesty's Court of Parliament, the transcendent Light of all worldly Actions. Take away the chain of Charity, take away the Communion of Saints established on the eternal union of the Son of God, who left us at his departure this last Commandent: Love one another. And do we love one another, if we live in hatred, and watch opportunity to hurt the members of Christ? Decretum proffer Apollo. I appeal to this high Tribunal. How can we say, that God is in us, if our Souls and Bodies be not his Temple? The Groundwork of this Temple is Faith, as Saint Paul writes, Faith is the ground of things hoped for. The walls are the Gifts of Hope, without which, we of all men were most miserable. And what is the perfection of the Heb. cap. 11. 1. Cor. cap. 15. Roof, which covers this Temple, but Charity? This is the fruit of all our Actions both immanent and transient. This brightsome virtue extends to God and man, to Heaven and Earth. It lifts itself up to God, as the prime Mover of our wills, to the Angels, as our Guardians, and to the triumphant Saints for their participation and spiritual fellowship with our Souls in the harmonious consent and agreement of Holy Works, expecting our humane minds, to join with them in their universal Alleluiahs without jars, discord, or disproportioned tunes. O Angelical Concord, which requirest this Contemplation and Practice of all such, which are predestinated to be saved! O the depth of God's scope, which exacteth this obedience of the true Catholic Church, to love our Neighbour's, as we would have him to love us, to do evil to no man, to wish well to all the World, like unto the Sun, which not only casts his beams upon all, but refresheth the very earth, which beareth weeds! In what a miserable case then stand those Lawyers, which polish their wits, and with hired tongues go about to defeat Orphan's, Widows, and other innocents, by descending wrongdoers? Cursed be ye, which speak good of evil, and evil of Esay cap. 5. good, saith the Prophet. Which likewise the Wiseman testified: He that justifieth the wicked, and he Prou. cap. 17. that condemneth the Just, they both are abominable unto God. What avails it a man to gather wealth for a small time, when he knows he must leave them behind him and answer for every idle word and sentence, which he produced to disgrace or hinder his Neighbour, whom he was bound to tender and love as himself? What profit shall he get by his golden fees, when Death dogs him at the heels? When his pulses shall faintly beat, his senses fail, and his eyelids shut, never more to open, until they see the gates of New jerusalem shut fast against their wretched Master? No doubt, but some of our Lawyers do happily think upon this fatal stroke, but (alas) that weak thought for want of Zeal quickly perisheth, like those seeds, which were sown by the Husbandman, and afterwards for want of care suffered to be overgrown with weeds and choked with avarice. The want of employments in some other Professions or Trades which might benefit them in their worldly thoughts and dreaming conceits of private lucre do constrain many great Spirits to fall to this wrangling course of life, who otherwise would prove more notable members for their Countries Good. But seeing no other way then this to arrive without danger of a bloody nose to a great estate, they forgo those brave flames, which Nature had kindled in them, and in their steed do harbour earthy and slimy cogitations, like the Serpent, whom God cursed, and destinated to creep upon his belly, and to lick the dust of the earth. All their mind runs on Gain. Gaine is their God, the God which delivers them out of the Land of bondage, out of the jaws of Poverty. Gaine is the golden Angel, which leads them out of the Wilderness into the Land of Canaan. Gaine is their josuah, that governs their battles, and gives them superiority and victory, not over the uncircumcised Philistines, but over their own Brethren, the heirs of Salvation in the world to come. What fair protestations, and goodly hopes will they not fail to promise at the first opening of their Client's Cause? yet when the matter by their unlucky Counsel succeeds not, as they promised, they will shamelessly stand unto it, that their Clients had not throughly informed them, or else with admiration and eyes lift up towards Heaven, they will join to lay an aspersion on the judge, whereas themselves were the chief Procurers of the Suit. About twenty years past it was my fortune to be present in a Counsellors Chamber at the Counsel of the Marches, where a Gentleman of Worcestershire bitterly complained, that the Counsel had ordered him to pay sevenscore pounds, which he might have compounded for fifty pounds. And that this rigorous sentence proceeded by his relying altogether upon his Opinion, that the Counsel would not deal in matters above fifty pounds, being limited by their Instructions from the King. To which the Lawyer answered, that he had hard measure offered him, that the Counsel reduced his Cause from a Common Law business to be a matter of Conscience, wherein the King had left unto them the determining at large without tying their powers to a certain Sum. That he was sorry to see such extreme severity. Yet notwithstanding somewhat glad, that the matter having been so chargeable and trouble some for a long time he might now enjoy the continual company of his wife and children at home, which before he could not do. That Peace was a blessed thing, and Patience an excellent virtue. Which the Gentleman hearing, and having no comfort else for his great expense, pains, and troubles, he broke forth into Passion, saying, what do you tell me of Peace and Patience, and going home to have the company of my wife and children? All this I had before I met with your unfortunate Counsel, and but for you I might have had more means to do for them, than now I have. Which Answer of his calls back into my memory Captain Eliots' Tragedy, which about five and twenty years ago he related unto me at Paris. In Queen Elizabeth's days being enticed by a jesuit here in England this Captain Eliot went to Lisbon, with a Pinnace of the Queens, which he purposed thence forwards to employ for his New Master's service the King of Spain. And for this cause, with his commendatory Letters from a jesuit in England, to his brother jesuit Robert Parsons at Madrid, he posted thither in hope of high preferment. In the mean time his men, which he left a shipboard finding themselves betrayed by Captain Eliot, and destitute of necessaries to relieve their wants, they complotted to steal the Pinnace away. But the matter casually discovered, some of them were hanged, and the rest made Galleyslaves, which coming to the ears of Captain Eliot at Madrid, and hearing, that his Brother, whom he had left to oversee the Pinnace, had likewise tasted of this Spanish Courtesy, he repaired in this malcontent to Father Parsons, pitifully complaining of his cruel fortune, and this bloody course extended toward his people, which he brought of purpose to serve the King of Spain, hoping of reward rather than to be so inhumanely dealtwith. Father Parsons at that time being more in a mood of devotion, then willing to show himself a Statesman, began to read a Lecture to Captain Eliot of Patience, Humility, and of Mortification. The which he for a while gave ear unto; but at last perceiving that his speeches tended to defeat him of his Ship, and to get him into a Cloister: he broke into these impatient terms: What do you preach unto me of Patience and Mortification? Can flesh and blood rest satisfied with this usage? Can I be patient, when I see my brother and my friends executed, and the rest of my men condemned to the Galleys? Had it not been for the advice which your friend and brother jesuit gave me to betray the QUEEN'S Pinnace, I might have lived in my own Country a happy man, far from this barbarous end. Surely it were fitting that those which undertake for money to direct their Clients, should requite them for their charges, if by following their sinister Counsel the matter goes against them. If a Smith having but a penny for his pains, unwitting lie chance to prick a horse to the quick, whereby the horse is the worse for it, there lies an Action of the 〈◊〉. d●na● r. ●●eu. Case against the Smith. How much more than ought a poor Country fellow altogether without the rudiments of Law have remedy against a learned Master of the Laws, which takes upon him to know the whole proceedings of justice, aswell as the wisest judge of the Kingdom? O I would that men would become more charitable the one to the other that I might hear from time to time the like complaints as Lawyers made at the end of Michaelmus Term last, 1625. They bewailed their misfortune, that whereas some one of them used to have sixty Clients, he had scarce eight at that Redding Term, which complaints moved me no more to pity, then to see a Goose go bare foot. I rather rejoiced to hear the tidings, that Suits of Law were not become eternal; And presently I ministered this Pill unto them: My Masters, said I, you seem for all the world to be like the Sextons and Diggers of Graves now of late in London, who when any asked them how they did; they answered with you, Never worse. It is a hard time. For whereas one of us have received fees for ringing and opening of four hundred graves a week, now the Plague being abated, we receive not money for eight graves. A pitiful Case. To end this my Apology against Doctor Bartolus and Master Plowden, for my usurping of Orpheus' juniors Title, I do it, permissu Superiorum by your Majesty's command, emboldened by the examples of those, which in the like matters borrowed the like Titles, as Terentius Christianus and Democritus junior lately have done to their great honour and the Readers satisfaction; even as Ausonius before them had imposed the name of Cato to his little Book of Manners. Nor can any man much blame me, if he compare the Adventures of our Newfoundland with the Argona●ticks Golden Fleece, though more sweetly sounded by the elder Orpheus Apollo after this Apology seemed highly to extol it. And further to let the world know his fuller resolution, he uttered these words: God forbid, that Vice should reign without controlment. If my Attendants shall be tongue tied, when such uncharitableness possesseth mortal men, it is to be feared that men will sooner glory in evil, then turn to good; nay more, it is to be suspected, the whole world but for our peals of Charity and sounding retraits from Hatred will fall under a general Excommunication from the presence of God. Take away the abuse, which is merely accidental; and let the substance of Law remain still. Long may justice flourish without eclipse or stormy oppositions. Florescat vivat, vigeat, celebretur, ametur. CHAP. XII. The learned Universities of Great Britain do find themselves aggrieved, that Popish Physicians are permitted to practice Physic in this Kingdom. Apollo remedies their grievances; and decreeth that the Popish presume not to minister Physic to any Protestant, but to them of their own Sect. Upon the Wednesday after Low Easter Sunday, there arrived at Parnassus' certain Deputies sent from the Learned Universities of Great Britain, pitifully complaining, that whereas sundry honest Persons of wonderful rare Spirits, and singular dexterity, had spent the most part of their time in ruminating & revolving the works of Hypocrates, Cornelius Celsus, Galen, and also had read the volumes of other Physicians, aswell Arabian as Paracelsian, Ancient as modern, there crept notwithstanding some false Brethren, servants to the Mystical Whore, as Drones, which under a counterfeit mask of more pregnant knowledge, had engrossed the Gain and Rewards due unto them, as the laborious Bees of their Country, and wrought so effectually with some of the Greater sort, that by their example others repaired to them for helps in their Bodily Infirmities, forsaking them being of the same Religion, and no way inferior unto these Romish Physicians. The danger both eminent and imminent which by this connivance might happen, they submitted to his Majesty's good will and pleasure. Apollo nettled at this complaint called for the Romish Physicians, and caused some Patients which had lately taken Physic at their hands to be brought before him to whom he said: O ye of little Faith, what a lunacy and distemper of the Brain hath perverted your understanding, as to move you to abandon the medicinable waters of Silo and Bethesdae, and to have recourse unto muddy Pools not derived from the Rock of living waters? Is it because there is not a God in Israel, that ye go to the God of Ekron to inquire and look counsel. Did the example of Lopez the Portugal, who by warrant from the great Dispenser of Murders poisoned some Noble Personages of your Country, nothing terrify your mutable fantasies, but ye must resort for cure unto your known Foes, the Foes of Christ? Is it possible, that my Remedies shall work their proper effect, which are ministered by profane hands? but rather the contrary, being accursed like the Figtree in the Gospel? It was a sin in Asa King of juda, for putting his trust in Physicians of his own Religion. How much more had it been, if he had relied on succour from the uncircumcised? If God bless not the Physic it proves ominously unlucky, and perhaps to the ruin of the Patient; though for a time it may seem to ease. Do we not often see, that many men rise up miraculously, as it were from death to life like Hezechias when all earthly helps prove vain and fruitless, even by Kitchen Physic? So all blessings with Faith must concur together with the Medicine, or commonly it ill succeeds. In tender consideration of these ensuing perils, and in commiseration to the states of your Souls and Bodies, which may suffer for want of mature Discretion to discern Friends from Foes, We Order, that no Papistical Physician minister Counsel, nor Receipt in Physic to any Protestant from this day forward: but that every Patient do repair to some of their own Religion, to whom Rewards belong, and whom God hath ordained for a virtuous purpose. We do also order that these Verses of Orphcus juniors, be annexed to this Decree. Misso pecunifices volo te Medicosque cavere, Caedere Magnates quos Mariana, docet, etc. Beware of Physic mixed by Romish brood, Whom Mariane taught to let great Prince's blood. By Lopez learn by poison hired to kill, What mind those have a Christians blood to spill. Tobacco, late which men have brought from Spain, Is thought to taint the blood, heart, lungs, & brain. The jesuits this teach, as a point of merit, To murder some, and Heaven to inherit. Lust creeps and Theft by opportunity. Then cheer not Aesop's Snake with jollity. CHAP. XI. The Nobility of Parnassus do complain, that their Inferiors with their Wives do wear richer Apparel than themselves, showing likewise, that they have encroached on other Privileges of theirs to be hurried in Coaches, by which presumptions many other Corruptions are lately crept into Apollo's Court. Upon Thursday in the Easter-weeke last 1626. the Noble Families of the Fabricy, and Len●ul●, and others aswell of the Romans, as of the ancient Blood of the Argines, complained unto his Majesty showing, that one of the chiefest Causes of the decay of Trading and of the want of Money in these Times proceeded through the proud affectation of men of Inferior Ranks, who contrary to the Prescriptions of Civil Government, following the Example of Lucifer the Prince of Pride, had perked up so high, that they wore gorgeous Garments, more glorious than Princes. And not so content, they pestered the streets of Parnassus, with needless Coaches, so that Carters and Wainmen could hardly pass to and fro with necessary provision and commodities for the Courtiers and Citizens use. Apollo informed of these indignities sent for the Lords Reformers before him, and asked how this Excess got into his Imperial City, which ought to be the mirror and sountaine of morality. They answered that the World as it grew in Age, so it multiplied in Infirmities. That the Prince of this World perceiving the state of Religion to become better purified then in former times, whereby he lost many Souls, had infected a great number of his Majesty's Subjects with the poison of Toads, to make them swell with Ambition, to the end they might burst, and that he by that means might repair his great losses, which the Protestant Religion had caused to his Infernal Kingdom; And that for the further settling of his poisonous power, he had employed Asmodeus the Spirit of Lust, and other petty Agents of his to sow Tares in the night season after the Dinine Preachers had in the day time ploughed and sowed pure seed in men's hearts. That likewise he had seduced their embosomed second selves, whom they term the Night-crows, to insinuate on his behalf the Pompes and vain glory of humane loftiness into their Husband's Heads, and never to cease pecking, until they prevailed of their purpose to expel his mortal Enemy the Spirit of Humilitic, which the Holy Ghost had placed for his Deputy Guardian in their minds. The Reformers also declared that the Devil had so strongly possessed some of them both men and women, that to continue their bravery of Apparel and charge of Coaches, they mutually agreed sometimes to horn the other, but yet so slily and politicly, that they might take off their Horns at set times, and lay them in their pockets to keep, for fear of too grievous a headache. To this end they used this Song the one to the other: It matters not so much to wear the Horn, If that it might be free from others scorn. Horns have no cure, but when thyself art sped, To graft those Horns upon another's head. If the Wife want embroidered Petticoats and Wastcoates, if her Husband's means and credit extend not to furnish her with jewels equivalent to the greatest Countess, or if she cannot honestly devose how to maintain her Caroche, the debauched Gallant will in this distress and exigent lay that which she can spare, even Honesty itself to pawn. In the mean time my Cuckoldly Gentleman winks for his profit. Non omnibus dormio, sed Mecenati solum. He will not dissemble sleeping for any man's pleasure, but only for hope of treasure. And if any of us your Majesty's Officers should chance to cry out upon it, or to say with that innocent King Henry the sixth, Forsooth you are to blame, when he beheld certain Ladies, with their breasts nakedly discovered, with their hair cut like a Tomboy, one of these horned rank will retort no other counterplea, than Tarlton's: Woe to thee, Tarleton, that ever thou wert borne, Thy Wife hath made thee a Cuckold, and thou must wear the Horn, What and if she hath? Am I a whit the worse? She keeps me like a Gentleman with money in my Purse. Hope of Gain to supply immoderate expenses extorteth a thousand compliments & ceremonious services; so that it is not Lust alone (for indeed Tobacco hath almost mortified that motion) which causeth many to Court their Mistresses, or these to entertain Servants, but the in finite charge of New Fashions of Apparel, one while with the Spanish, another while Frenchified, doth make Clowns to wear Gowns, to polish their dull wits, and of Carterly dispositions to become Courtly Musicians and Poetical Courtiers: As that English Satirist observed: O those fair starlike eyes of thine, one says, ●●thers in his Sa●y●●. When to my seeming she hath look● nine ways. And that sweet breath, when I think out upon it It would blast a flower, if she breathed on it. But be she never so well qualified in affections, never so full of virtuous qualities, Maid, Widow, or Wife, unless she have sufficient to defray this endless cost of prodigality, she may stand long enough without courting, even until moss grow to the soles of her feet. Apollo having bewailed with tears the miserable Condition of his virtuous Followers seduced now of late to regard the outside more than the precious inside, which of old was reputed for the Temple of the Holy Ghost: and so to respect gay Clothing and pompous Formalities, that even his chief Dependants for Divinity with Aaron's silver Bell in their mouths began to be polluted with this enormity to ruffle in rich Robes, and to flaunt with silken Sails, he first commanded the Englishmans Picture standing like a Tailor with a pair of Sheares in one hand, and Stuff in the other hand to apply himself to any New Fashion, to be presently defaced; and one proper comely Fashion, to be accommodated to every several Nation specially, to the English, of whom there was a Proverb, that no sooner sprung up a Fashion among the Lackeys at Paris, but the Gallants in London would like Apes take it up as a pattern. Item, that all persons, which attired themselves in time to come, contrary to this Edict, should be branded with Infamy, and to we are Saint Bene●s Hood of Red, Greene, Blue, and Yellow Colours, which the Spanish Inquisition have ordained for their Heretics converted upon every festival Day for the space of one whole year next after the Offence committed. Item, that no Nation should hereafter presume to wear Raiments of any other stuff, than was wrought within their native Country, the Nobility only excepted. Item, that none should go up and down hurried in Coaches to trouble the Carters and Passengers, unless they would give a thousand pounds towards the Plantations in America, the Nobility always excepted. And lastly, his Majesty knowing that without severe Executioners, this Decree of his could not be kept inviolably sacred, but that some would escape unpunished by some Protection, or potent means, like the Spider's Cobweb, where the lesser Flies were entangled, and the Greater did easily & robustuously break through, he charged Cato the Censor to see the due performance without partiality. CHAP. XII. Apollo commands certain of his Attendants to prescribe remedies, how Husbands should live with their Wives chastely, and without iea●●●sie to be Cuckolded, as also how men should contemn the baits of Beautiful Women. APollo having observed, that many Women cuckolded their Husbands, and by their cunning pretences had so gulled them, as to forsake their secure Demaynes in the Country, and to compa●le Offices in the populous City of Parnassus, where they might enjoy their unlawful pleasures, caused the Noble Knight Sir Philip Sidney, together with Sir john Harrington the Translator of Orlando, the Satirist Master Whatley the Preacher of Banbury and Orpheus junior to set down some wholesome remedies for married men to govern their Wives, that they horn them not; and also that themselves might not be surprised with the subtleties, or outward seeming beauty of strange women. Whereto they all obeyed, and Sir Philip Sidney thus began: Who doth desire that chaste his Wife should be, Sir Philip S●dney. First, be he true, for Truth doth Truth deserve. Then be he such as she his worth may see, And one man still credit with her preserve. Not toying kind, nor toy●shly unkind: Not stirring thoughts, nor yet denying right: Nor spying faults, nor in plain Errors blind: Never hard hand, nor ever reins too light: As far from want, as far from vain expense: The one doth force, the latter doth entice. Allow good Company, but keep from thence, All filthy mouths, that glory in their vice. This done thou hast no more, but leave the rest Unto thy Fortune, time, and woman's breast. Concerning wives take this a certain Rule, That if at first you let her have the rule, Sir john Har●●g●on. Yourself at length with her shall bear no rule, Except you let her ever more to rule. Yet in the house, as busy as a Bee, I am content my Wife sting all but me. O rather let me love, then be in love; So let me choose as Wife and Friend to find. Sir Thomas Ouer●ery. Let me forget her Sex, when I approve. Beast's likeness lies in shape, but ours in mind. Our Souls no Sexes have. Their Love is clean. No Sex, both in the better part are men. Domestic Charge doth best that Sex besit Contiguous business so to fix the mind. That leisure space for fancies not admit. Their leisure 'tis corrupteth womankind Else being placed from many vices free, They had to Heaven a shorter cut than we. women's behaviour is a surer bar, Then is their No. That fairly doth deny Without denying; thereby kept they are Safe e'en from hope. In part too blame is she Which hath without Consent been only tried. He comes too near that comes to be denied. Like a true Turtle with thine own Dove stay, Else others 'twixt thy sheets may falsely play. If thou wilt have her love and honour thee, A●i●s●●. First, let her thine Affections largely see. What she doth for thee kindly that respect, And show how thou her love dost well affect. Remember she is neighbour to thy heart, And not thy slave: she is thy better part. Think 'tis enough that her thou might'st command: Whilst she in Marriage bonds doth loyal stand, Although thy power thou never do approve, For that's the way to make her leave to love. To go to Feasts and Weddings 'mongst the Best, 'tis not amiss: for their suspect is least. Nor is it meet that she the Church refrain, Sith there is virtue, and her Noble Train. You have accutely run over, O immortal Spirits, said Master Whately of Banburie, the duties of man and wife reciprocally, as they ought to bear the one to the other if they lived virtuously; But what if the wife exceed in wilful repugnancy or rather rebellion against her Husband, who is her Lord and Head, as Christ is the Head and Crown of the Husband according to S. Paul, and as I have punctually proved in my Work called the Bride-bush, shall the Man degenerate from his virility and Christian vigour, as to suffer his Subject and underling to wax proud and to wear the Breeches? Shall he like Sardanapalus, or effeminated Hercules sit spinning in a Petticoat among her Maids, whiles she flaunts it, like an untamed Gallant, and iadishly kicks up her heels with a knave, making her Lord accessary to capital bawdry? This were an argument of base stupidity in the Husband. Upon such an occasion, or the like intolerable misdemeanure, as causeless scolding, or for fooling herself and her Head before company by nicknaming him, or wantonly detracting from his reverend authority, with the abbreviated words of jack, Tom, or Dick, he must show his manly prerogative, and rebuke her for such ridiculous carriage. Yea, and if there because he must like a wise Surgeon, use Cauteries and sharp medecines. He must let her know the wise man's sentence, that a Rod becomes the back of a Foole. Orpheus' junior here interrupted Master Whatley. You need not cite Scripture for beating a woman for that's her hearts desire, to verify the profane Proverb, that an Ass, a Nut, and a Woman will never be good without beating. And at Constantinople our Merchant's report, that where a Turk hath three or four wives, that wife esteems herself happy and best beloved of her husband, whom he most often graceth with correction. The Moscovites do commonly practise this kind of Bencuolence on their wife's skins. But whether our women's hides can brook such favours, I do much doubt. For the truth is, their skins in Moscovie are thicker, tougher, and buff leather in comparison of our soft skinned Creatures; as also in all such cold Countries, Nature hath armed the very Fowl and Beasts with strong thick out sides, to weather out and endure the blustering blasts, and penetrable joy cold the better. Whereas in our Climate, and from thence to the Tropickes the women's skins are tender, and silken, which makes me somewhat to mislike that course, except her Husband be well assured by some skilful Tanner that his Wife's skin is as hard as the Serpents both in the temper and the superficial toughness. For than he may beelabour her coat sound without danger. But if he feels her more smooth than Beaver, or softer than the Lambs, let him suspend his passion, and refer his lambs skin to his arbitrement, that other whiles is forced to hold the Wolf by the ears. Neither yet am I so obsequious a Servant to the Female Sex, nor care I to become an Idolist of a painted shrine (for whatsoever earthly thing a man doth too much magnify, or to speak more significantly, what he dotes upon, is to commit Idolatry with that thing) but that I wish the Husband to esteem Discretion more than debate, Instruction more than Discipline, and to do as he would be done unto. Above all things I advice him which loathes the brand of a Cuckold, not only to look into his wife's inward disposition with the wary eyes of Discretion, and to observe what company she affecteth: but likewise that himself beware how he glance and gad abroad after strange flesh. Which because he may the more easily perform, let him fix this rule in his imagination, that his Soul combined with his wives makes an harmonious union; that all women, specially other men's wives have many foul defects. And if for all this, his judgement be so cracked, that another woman becomes his amorous Saint, the only She in the world, and the very Paragon of Beauty, with her hair, as Democritus junior writes, more yellow than Gold, with black eyes, a little D. Barton in his Anat. of Mclancholy. mouth, white teeth, of a pure sanguine complexion, soft and plump; an absolute piece, her head from Prague, her paps from Austria, her belly from France, her back from Brabant, her hands out of England, her feet from Rhine, her buttocks from Switzerland, with the Spanish gate, the Venetian Tire, Italian compliments and endowments, let him nevertheless remember the continual casualties of humane natures, how that a little Sickness, a Fever, the small pox, a scar, loss of an eye or limb, excessive heat or cold, childbearing, increase of Age will rivell, mar, and dis-figure her all on a sudden; insomuch, that he himself would scarce know her, whom he before did adore and admire. Whereto let a man add her wanton face, and varieties of longing fits after those things which will alter far stronger bodies than hers, as sweet wines, strong drink, spiced caudells, slibber sauces, Suckets, Aqua vit●, Balm, or wormwood water, being persuaded by idle-headed Midwives and tattling Gossips, that they are wholesome for the Body, whereas indeed they destroy the true heat of life, so that by the use of these unnecessary drugs and liquors, wherewith they glut themselves in corners, you shall not find one among a thousand women, specially after Marriage, but she is diseased, either with unnatural heat, a stinking breath, rotten teeth, a withered face, with a windy mattrie stomach, casting up whole gobbets of snotty phlegm, like rotten oysters, with the dropsy, or loathsome issue in her legs; or else she is inwardly possessed by reason of those inflammations, with intolerable peevishness, haughtiness of mind, or with such railing scolding moods, that she is fitter to be cubd up in Bedlam, then to cohabit with a civil Gentleman. I say nothing of the disease called Pi●a, breaking out to the Green Sickness in the unmarried, and in both sorts to a monstrous stupendious lusting after such offensives to nature, that I blush to name them, being fully assured by him that wrote the Treatise of the passion of the mind, that a woman of a temperate sparing diet will hardly be overtaken with this Infirmity. What if this Goddess of his be not such beauty in very deed, as he believes, but so fashioned by Art, perhaps her face is painted, done over with some curious lick, as few of them are without it. Or else it is her gaudy clothes, that set her out, so to beguile his eyes. There be other circumstances, which an understanding man will muse upon, before he yield himself a slave to an unconstant woman. A puling Female Creature, which hath smiles Like Sirens Songs, and tears like Crocodiles. As Withers exclaims in his Satyrs. I have spoken the more pathetically of this abuse, because I know it is one of the chief Causes, which makes our Gentlemen to linger at home degenerating from their Ancestors, while the industrious Spaniard hovers abroad, and takes up the principal Harbours of the Newfound World. To conclude, It is not Force, Fear, fair words, Gifts, nor deeds of due benevolence can keep a woman honest, if she be borne and bred of a skittish Mother. For Cat after kind, she will follow nature, do what you can. To verify this, let Man and Wife look on this Glass of fair Susannaes' education; and by the model of her nurture, let man learn a Mate to choose: Vita piae Matris Susannae regula morum Ex Aglaiâ in Cambrens. Carol. Ad M●riam Reginam. Qualis erat Mater, Filia talis erat. A cunis odit Miracula ficta Baalis Polluit indignânec simulachra prece. Non Abrahae, Mosi, Samueli, vota nec ulli Sanctorum, soli fudit at ista Deo. Vt scopulos fugit consortia vana malor●m, Nunquam suspectos passa venire process. Quando rebellantes, quos rarò, sentijt astus Hos ieiunandicum precemulsit aquâ. Debita pensa suiper soluens muneris aequè, Multiplici formâ lintea pinxit acu. Mollia filatrahens, fusis praestabat Arachnen Sive nowm tenui pectine finxit opus. Nablia laeta sonis, operis pertaesa Davidis Increpat, & te●ero policy filatrahit. Psalmata saepe iu●at modulari voce recenset Gesta Creatoris, Plasmata viva Dei. Nunc canit Aegypti Miracula, Praeli●, Mannam; Nunc sonat Haebraei rudera clara soli. Inter dum Divina legit, mox scribere tentat; Ipsa quod exarat scribere tentat Opus, Ne testudo domi videatur tetrica custos Alterna visit rura paterna vice. Interbum cum Matre piâloca publica visit, Nec sine Teste foris contulit illa gradum. As Mothers are, so will the Daughters be: chaste was Susannaes' Mother, chaste was she. Baal's Miracles she from her Cradle knew, As how veins Tombs with Idols to eschew, She honoured Abram, Moses, and the Saints; But unto God she framed her Complaints. Bad Company she shunned, as Rocky shelves, And feared suspected Suitors worse than Elves. If Flesh and Blood in her began to tickle, She mortified her thoughts, that were so fickle. She fasted oft, but oftener used to pray; To which she joined some labour every day. No Day without a Line. She daily wrought, Sometimes on Needle, when she fitting thought. Or spun by Distaff, or the Wheel she rolled, Sometimes on Loom, her skill she would unfold. At times she stirred more busy than the Bee, And was well pleased the Maids to oversee. Tired with household business on Harp she plays Or Viol, which she tunes to David's Lays. One while she sings for her recreation Of Noah's Ark, and the first Creation. Another while of Egypt's Miracles, Her Nation blest with Sinaes' Oracles; Their wand'ring forty years with Manna fed, And in the Desert by an Angel led. Now of their Wars she tells with warbling voice, Anon of jewries fall with doleful noise. One while she reads, another while she writes; She writes those rules, which she herself endites. Some other time, to draw the Country's Air, She went abroad, but never to a Fair. Lest, Tortoiselike cubed up, she might take harm, She goes abroad to see her Father's Farm. The Fields she likes, but more the Garden walks, To note God's works in seeds, herbs, flowers, and stalks, Yea, & though seldom, she the Town surveys With her dear Mother witness of her ways. CHAP. XIII. A Corollary or an epitomised Censure of Apollo pronounced after the aforesaid Opinions delivered touching the Election of Wines and their usage. AFter these Gentlemen had delivered their several judgements how men should not only choose their wines, and conform them to their wills but like wise take away all the Occasions of unlawful Love, ie pleased his Imperial Majesty to add these few Admonitions: Well have ye, O my vertnous Minions, discoursed of the affections of the 〈◊〉 Female Sex. And I do approve and confirm your positions, with this Caveat to the Man, that he make choice of a Wise by the Ears, and not by the Eyes. And to the woman, I advice her not to presume on her own Conceit, either of her honesty, wit, or love of Company, as to give way unto fl●ttering and idle speeches of any Man whatsoever, but at the first touch with a brave, yet modest disdain to bid Satan a●oid, though he speak in an Angel's shape, lest otherwise she be misconstrued loose. For it is enough for a Man, because he is a Man to be honest, though he doth but seem so. But for a woman, because she is a woman, it is not enough to be chaste, if she be not known to be chaste; yea and apparently known, in despite of the Devil and all his Followers. CHAP. XIIII. Cato the Censor of good manners having arrested certain Persons a drinking more than the Laws prescribed them, brings them before Apollo. His Majesty reproves them for their Drunkenness, and banisheth them for ever out of the precincts of Parnassus. Upon the tenth of june last, 1626. Cato the diligent Inquisitor and Censor of good manners having apprehended four persons in a Wine-taverne, which had drunk ten quarts of strong wine at a sitting, brought them before Apollo to be censured, and humbly desired his Majesty that he would show some exemplary punishment on those bestial persons, who albeit they drank more than a dozen, yet could they not perform the deeds of two able men, either in the body's Actions, or in the Spirits functions. Apollo asked them what tempted them to lad their bodies with so much strong Liquor? They answered, that it was not the love of the wine, but of the Company, which drew them to carouse so many pots. And further they alleged, that their natures being accustomed to drink, they bore it out well without the least giddiness in the head, reeling, or staggering, which as long as they could so do, they hoped no man might tax them of Drunkenness. To this Apollo replied, that by the late Statutes of England no Travellers might drink above one q●●rt of Ale or Beer at a penny the quart, upon one ●itting or meal: so that to drink more than that measure prescribed by Law, aught to be construed Drunkenness, because the wise Lawmakers of that State foresaw, that so much would serve any reasonable Creature. But to exceed that quantity in a stronger kind of liquor, in Corsic, Greek or Falerne wines could not but redound to Drunkenness in the superlative degree. And whereas (said he) ye would cover your Drunkenness with the ableness of your brain, I must tell you, that he is to be termed a real Drunkard which surpasseth the set stint of his Country's Laws, or if he enters after his bibbing into any unseemly passion or borrows the gesture of a raging Lion, of the toyish Ape, of the sensual Hog, or of the lascivious Goat, prattling or acting any feats more than are decent, or more than he used at other times, he may be branded with the note of a Drunkard, than which nothing is more odious in the sight of our virtuous Society. Bring a horse to the water, all the world cannot urge him to drink more than sufficeth nature at that time. And yet man a Creature enriched with free will in natural things, will prove himself worse than the Beasts which have no understanding. Most honourable be those Masters of Families, which hate and curb this wanton excess of Drinking in their Servants. And worthy of applause in our Court is that Nobleman, who seeing no admonitions nor change of Butlers could restrain his unruly Servants from this Swinish vice, caused his seller to be removed, by building one within his Parlour, whereby shame, his Eye being upon them, might bridle their inordinate affections, freely protesting, that he would have nothing spent which might be honestly spared, nor any thing spared which might be honestly spent; that it was not the expense, but civil government to settle sobriety in his house, which made him to take so strict a course. In this he imitated that Learned Emperor Antonius Pius, which banished all the Wine-tavernes in Rome, because he saw his Subjects begin to turn Drunkards, and that none but Apothecaries should presume to sell any wine; and that, as Fie sick to the sick and weak. Heretofore a King of England noting that by the Company of the Danes all his Subjects were infected with this Sin, he imposed a fit and limited measure for every man to drink by. Within these fifty years' Drunkenness was scarce known in England. At such time as the Low Country wars began, the soldiers at their return by the Devil's temptations brought it thither to impoverish their native Country. And until a set s●int be provided for pledging and carousing with a Law to make the misdoers infamous and uncapable of promotion, it will hardly be rooted out. What a preposterous thing is it, that one man should drink more than might satisfy sour honester men than himself? What a shame is it that the Islanders of Great Britain should waste in wine, malt, and hops more than would serve to maintain forty thousand men in the Field? How simple is that excuse of yours, O ye children of Bacchus, that ye care more for the company then for the liquor? Do not ye know, that he which toucheth pitch shall become defiled therewith? In Holy writ it is registered: Thou shalt not follow a maltitude to do evil. And again, have Exod. cap. 23. no fellowship with the Instruments of Satan, but rether reprove them. Which likewise King Solomon Ephes. cap. 5. long before admonished to take heed of. Be not (saith he) of the number of them, which are bibbers P●ou. cap. 23. of wine, for the Drinker and the Feaster shall become poor. In like manner the Prophet rouzeth them up with an alarm: Awake, ye Drunkards, weep and howl. And in another place, the Wise man denounceth a woe unto them which rise up early to follow locls. cap. 1. Prou. cap. 5. Drunkards. If the fear of God's judgements work not in your heedless wills, yet the daily tortures, wherein ye see before your eyes thousands afflected aught, to imprint some sensible motion in you to beware by others harms of drunken Company. The Apoplexy, the Gout, Dropsy, Ague, spring out of this enchanting fountain. In regard of these gross abuses, we do utterly banish these present Drunkards out of our Territories of Parnassus; And we do also enact that none of this infamous rout presume hereafter to touch our sacred two topped Mount. Provided nevertheless and be it excepted out of the Premises, that it shall be lawful at the end of every meal for any honest man, without impeachment of Drunkenness to pledge and carouse one draught of good liquor to their gracious Adversaries, as a token of reconciliation, as the cup of Charity, poculum Charitat is, which the Founder of Trinity College in Oxford decreed for ever among his Fellows and Scholars, or poculum boni Genij, the cup of good fellowship to the health of their cheerful nature, which the Romans practised at their Feasts. And because the Coel. R●odigi●. lib. 28. cap. 6. representation of this ugly vice may appear in men's imaginations with some more feeling dint, we require our Pronotary to publish these verses: What at this day do Britain's Tongues bewray? That by strong liquor some have gone astray. Faith's Temple they pollute with Cup and Can, In Duties failing towards God and Man. They spend their wealth, spoil their health, mar their wits By drinking more than sober men befits. Thus have our bordering Dutehmen lately swilled, Until their Pots with Neighbour's blood are filled, Repent, be wise in time by others harms; Fly witching Cups for fear of after-harmes. If not: your King your Taverns must destroy, Lest suffering Sin himself do feel annoy. Curtua vox titubat, mea magna Britannia? Baccho Dederis, & Templum contemerare Dei. Euphrosyne in Cam●rens. Caro. Ebrietate scatet Germania; pocula vindex Replet at humano plena cruore Deus. Tolle moras, iubet ipse Deus, resipisce, Tabernas Effuge Circ●as: Luxuriare cave. Qui mala non prohibet, cum possit, conscius esto: Has potes infames, Rex, prohibere domos. CHAP. XV. The Author of this Treatise called the Golden Fleece exhibits a Bill of Complaint against the Tobacconists of Great Britain. Apollo condemns the immoderate use of Tobacco, and recommends the care of the extermination thereof to the Clergy and the Temporal Magistrate. THe Author and Publisher of this present Treatise, seeing the beastly vice of Drunkenness like to be quite cashiered out of his native Country, with a strait commandment from his Majesty to the Coustables of every several Division, to convey the Offenders, from Parish to Parish towards the Seaside, where they should take shipping for the Low Countries or Germany, from whence they first had it: he like wise burned with zeal to have the common Takers of Tobacco sent after them. For, as he informed Apollo, it was not possible utterly to banish Drunkenness out of the Land, as long as the shooinhorne sta●d behind, that Tobacco-taking of late years supplied the use of Preparatives, Leaders, or drawers on of drink, such as Caviar and salt meats were used among the Sibarites. To this Apollo answered, that it were fit Physicians should cause some skilful Surgeons to let them blood, in vena cephalica, in the head vein, or to purge them with black Hellebore, for surely men began to grow mad and crazed in the brain in that they would adventure to suck the smoke of a weed, nay if it were never so Catholic Medecin, at all times, feasting and fasting, in health aswell as sickness, without regard had to the persons, ages, sexes, times, temperatures, moist or dry, hot or cold. All this hath been sundry times repeated unto them by many zealous Physicians of the Soul and Body, replied the complainant. And for my poor Talon, albeit neither Divine nor Physician I have not buried the same, but in most of my works I have rebuked the excessive taking of Tobacco, and chiefly, in my Book entitled Directions for Health, I have canvased this abominable vice, I freely showed, that by the inordinate taking of it, the course of Nature was perverted, the state of the body turned topsie turuie, when the Nose, like a Chimney, did vent out unnatural smokes, which ought to exhale and breathe with natural Air, when the mouth ordained by nature to receive in sustenance for the whole body is now become a privy hole to spit, to spew, to spatter, and belch without need, yea and to cast up whole gobbets of most necessary phlegm, like stinking Oysters: when the stomach the body's Kitchen, which ought to be kept sweet, must harbour loathsome damps, filthy excrements, and bad smells worse than the snuff of a Candle, which otherwise would quickly pass through the guts to the sink of the body. Apollo at this relation demonstrated apparent tokens of sorrow, and commanded all the devout Preachers of Parnassus to join their heads together to beat the inconveniences into their Auditors consciences, and under pain of the Thunderbolt of Excommunication to will them to desist from making that crooked, which God had made strait, from defiling the house where the Holy Spirit ought to reside as a sanctified seat. Whereto the sacred Ministers made answer, that they had employed the uttermost of their endeavours to cleanse that pure place, but by reason of sundry invisible spirits, which the Devil sent to tempt their Flocks, they contemned their wholesome counsels. And for the other point of Exconsmunication, that wrought less effect, by reason that that spiritual power in these days degenerated from the proper use, being too commonly wrested and fulminated against men, even for not paying of some petty Fees due to the Officers of the Court. Well then, said Apollo, if Saint Peter's Keys cannot prevail, let Saint Paul's Sword, or rather that of Saint Peter, where with he struck off Malchus Ear, serve to cut off this superfluous member. And to this end I require the Politic Magistrates for their Country's good to punish all such common Tobacco-takers; and because they may do it with our warrantable authority, let them proclaim these rules in every place within their jurisdictions. Regna Britanna libras ter centum mille quotannè Expendunt morbos accelerando novos. Non opus Helleboro: iam quisque Tobaccon ab Aula Principi● ad caulam pauperis usque bibit. Vnde duplex vacuum sentit Respublica, Nummi Et Cerebri: vacuo gaudet utroque Satan. Cur tuba tardescit? Cur non taratantara Martis Horrida crudeli vis nec ab hoste venit? Corporis & Belli neruos Gens Anglica per dit; Deficit Argentum, deficit humor alens. Qui fumo gaudet, pereat caligine fumi; Pectoris arctati nec bene purgat aquam. Hecticus hinc morbus crassisque mephitibus auctus, Qui Climacterico tempore finit opus: Finit opus Fatale; facit quoque Prolis abortum. Ah nimium Veneris perfidus hostis Odour! Eius at Hyssopi substantia mixta liquore Conferat Asthmaticis ut medicina data. Three hundred thousand pounds ye yearly spend In hastening griefs unto a deadly end. Ye need not Hellebore. Tobaccoes' fume From Court and Cottage will expel the rheum. Alas fond Fools! which spend your means and health, With Satan's joy, and hurt to Commonwealth. Why come not in your Foes to do you harm? The English faint, if they but hear Alarm. When Humours quail, the Spirits move but dull, When Subjects fail, th' Exchequer is not full. Let them, that love the Smoke, fall with the smell. 'tis true, Tobacconists; why do ye swell With anger at the truth? E'er seven years' end Tobacco will the baneful force extend. It breeds a wheezing in a narrow breast, The Hecktick Fever, or thick Fleame at least. A bastard heat within the veins it leaves, Which spoils the Infant, if the Wife conceives. Yet sipped with Hyssops juice, or held in mouth, Or snuffed, it cures the Lungs, and Tisickes growth. CHAP. XVI. Traiano Boccalini the Author of the Book called the Newfound Politic complaineth to Apollo, that the Seven Wisemen of Greece, who were put in trust to reform the World, did deceive his Majesty's expectation; and that the World was worse than ever it was. Apollo retires himself in discontent; but at length by the Fraternity of the Rosy Cross, he is comforted and walks along with them in Procession. TRaiano Boccalini the late Publisher of the News of Parnassus, whether of Zeal, or of Ambition, or of envy to see many of his equals promoted in Apollo's Court, informed his Majesty, that the Seven Wisemen of Greece and others, whom he had deputed to reform the World of their late corruptions, had more theorically and scholastically discoursed of remedies, then really found out any in substance to curb or cure them. The Wiseman Thales, he said, would fain have a Surgeon of the Fairy-land to open a little window in the heart of man, whereby all his deceitfulness might appear to one another's sight. But forsooth for fear of a greater peril in lancing a musckle or principal vein in this miraculous fabric of man's body, this speculative window must be let alone. Solon persuaded them to take away the inequality of Mine and Thine, and to divide the whole world anew, whereby every man the Beggar aswell as the King, might have his just share. Chilon advised to banish the use of those Metals of Gold and Silver, as the pestiferous root of all Evil. Pittacus laid the fault of the modern abuses upon Rewards conferred on men of mean deserts, who entering into the sacred seats of justice perverted all the Blessings, which God bestowed on Mankind, and caused their Attendants and Officers to be nicknamed Leeches, Butchers, and Tyrants. Periander would have the imaginary virtues of Fidelity and Secrecy restored and stamped in men's minds. Bias his Project was to hunt men into their ancient habitations, where their old Ancestors inhabited a thousand years past to give elbow room to the rightful Owners. Cleobulus pronounced his definitive sentence, that all the scope of the world's reformation consisted in Rewarding the Good, and in punishing the wicked. Cato would have the Catarrattes and windows of Heaven opened and the whole World drowned again, excepting some few of the male Children, to whom he wished an engendering and spreading power to be given like Bees, to continue the race of men without being beholding unto any more women, whose ununluckinesse, pride, and vanity, as he said, occasioned all the villainies, which deformed the present World. In conclusion, Traiano Boccalini accused these Reformers for their Hypocritical suggestions and conspiracies against the sacred honour of Apollo, in setting out Proclamations only to please Fools, that no Hucksters should sell oaten meal, or pease by a false dish, and such like trifling matters. And these frivolous Proclamations they divulged of purpose to blind the eyes of the multitude, to seem to do somewhat, when as their Office and charge was to see a general Reformation of all the most notorious Vices, which infected the Generation of humane kind, as Simony, sale of judge's places, Bribery, and the like. Apollo knowing this to be true, which Boccalini with his too too lavish tongue had blabbed abroad, and ashamed, that every common Citizen of Parnassus began now to smell out the drift of his Statesmen, and could readily descant of those secrets, which in ancient times as a divine mystery they concealed from vulgar minds, he retired himself much discontented aswell in respect of this cause, as for that it lay not in his absolute will to root out the knowledge of Evil from the Christian World. The Lady Minerva and the nine Muses laboured to mitigate his Matesties' grief; telling him, that Sin must reign, as long as men bear sway in the World, vitia erunt donec homines. But no persuasions prevailed. No Company pleased his humour, save sad Melpomenes, insomuch that many doubted lest some strange kind of Melancholy, which the Physicians never heard of, would whirl about the brains of the virtuous, and at the last eclipse the glorious light of their understanding, if the chief Lord of wisdom's Society should continue long in his retired Lodge. While both the Head and members of this sacred Corporation suffered in this Labyrinth of sorrow and shame, the Lady Mnemosyne brought his Majesty word, that four grave personages were newly arrived at his Court Gate, styling themselves the Fraternity of the Rosy Crosse. At the first he seemed to slight the news, thinking they might be some of those Cabalistical Mountebanks, which went abroad selling of smoke, and making credulous persons to believe, that they were of a Mathematical fry, and race of wise Philosophers, to whom Mercurius Trismegistus had transferred the never erring Art of discerning Truth from falsehood, the means to unite the variable will of man, and that which Worldlings do most prize, to make the Philosopher's Stone. But when he better understood, that this Fraternity were attired in long white Robes, with Olive branches in their hands, and that they were the four famous Patroness of Great Britain's Monarchy, Saint George, Saint Andrew, Saint David, and Saint Patrick, and that they attended at his Palace Gate for his coming forth to Procession, great was his joy; and presently without intermission his Imperial Majesty came forth, and after he had reverently embraced and graced this Noble Fraternity, he told them the Causes of his late discontent, and that he took himself to be much favoured, that they resorted to visit him now in his grief's extremity. Saint George answered, that the causes of his sadness conceived for the vices and decays of Great Britain proceeded of a fellow-feeling of a virtuous Conscience, and to that end they came now to discover their knowledge, and to lay open the general faults of that Monarchy in a new kind of tickling strain, not so much to content the judicious, for they that be whole need no Physicians, as to draw the carnal minds of the Common people to hear their vices blamed, and consequently to make them ashamed, which are not altogether past grace. And now, said he, if it please your Majesty and your Learned Train to walk along with us in Procession round about this eminent City of Parnassus, we will consecrate the Churches anew, which perhaps will work some remorse and contrition; and for the obstinate, we will bless ourselves and the Godly from their contagious Company. Apollo bade them go forwards, and that himself, the Lady Pallas, the Muses, the Graces, and all his Court even from his Bedchamber to the Kitchen should follow to see the Consecration, and to hear the Vices and Errors of the Britons discovered. The famous Patriarches went forwards in such manner as the modern Clergy are wont to go in Procession, and every one of them successively sung as followeth against the Corruptions of the Times. CHAP. XVII. The four Patroness or patriarchs of Great Britain do sing in Procession the ensuing Rhythms. Apollo pronounceth a conclusive Oracle to remedy all Abuses, preparing the way to the Golden Fleece. S. George. FRom painting of the Trinity From jesting with high Majesty, From th' Alcoran and Papistry, From Broker's rotten Tapestry. From deep Mysteries too holy: From mad Fits and Melancholy; From jesuits Monks, and Friars: From Hypocrites, Knaves and Liars. From trusting Saints, distrusting God From feeling of his wrath and rod. From Rome's Pardons, Bulls and Masses: From Wine Lees, and broken Glasses. From Sale of Souls, and Heaven's Gifts; From Beads and babbles, Whorish shifts. From wounding Christ on God's right hand: From grounding Faith upon the sand. From parting thence by any way His Body placed until Doomsday. From condemning sacred Marriage: From secret shrift, and lust full rage. From Trust to Merits, except Christ's From jugglers tricks and Antichrists. Our Christ's great Genius Bless and defend us. S. Andrew. FRom blaming things indifferent: From working in our Faith a rent. From aselfe-willed rash Puritan, As from a Fool, or Mauritane. From him that rails against a Cope, And yet would be his Parish Pope. From engrossing from a Brother Goods or Charge due to another. From many Offices alone, Or Benefices more than One. From causing Scandal to my Place, Usurping much with shameless face. From Clergymen non Residents: From such as show ill Precedents. From s●it Picklocks, and Cutpurse Knines: From stealing Honey from Bee-●ines. From sta●●ting in another's Coat, Like Aesop's Daw, preaching by rote, From Dancing on the Sabaoth Day: From showing Youth lewd Cupid's way. Our Saviour's Genius Shield and protect us. S. David. FRom swallowing Law with greedy throat: From tearing Christ his seamelesse Coat. From selling Christ for Earthly dross; From wealth gained by good Christians loss. From judge's sentence after Sack: From Thunder, Tempests, and Sea-wracke. From those, which Plaintiffs most approve; As from Monkeys, which Spiders love. From Laws, which wrest the Sick-man's staff: From Swine, which ●ate mo●e Foule then draff. From letting Lawyers have their wills: From Scammony made into Pills. From hirelings Tongues, and Make-bates hiss, Betraying Law with judas kiss. From a corrupted starely judge, Which makes good Clients moil and drudge. From Magistrates too insolent: From needless Courts impertinent. From them which speak not what they think; Which blame small faults, at greater wink. From judge's upstars late from Clowns: From Serpent's stings, or Tyrant's frowns. The World's bright Genius Keep and defend us. S. Patrick. FRom hired Spies, and hidden Foes, More dangerous than any woes. From Leaders young, or too too Old: From Soldiers known of nature Cold. From Butchers, which man's blood do spill: From sparing those, whom God bids, kill. From a Commander meanly borne: From reaping Tares instead of Corne. From hopes in Captains not beloved; From ordering Bees, when they are moved. From meeting Stragglers night or day Left unprovided by the way. From Soldier's tumul●s, ta●●ts, and quips, If long unpaid in Forts or Ships. From Leaders without stratagems; From letting Hogs have precious Gems. From a Leader too outrageous: From a Captain not courageous. From filthy moors and Irish bogs, From Scottish mists and English fogs. Discretions Genius Shield and prevent us. S. George. FRom Spanish Pensions, and their Spies: From weeping Cheese with Argus eyes, From slumbering long in careless Peace: From dreaming oft of cureless ease. From fond Masks, and idle mumming: From feigned Plays and causeless drumming. From preferring Peace with danger Before just War, wrongs revenger. From suffering Foes to triumph still; From letting Satan have his will. From falling from Saint Michael's arms, Not taking heed by others harms. From puffing up proud Giants grown: From pulling David's courage down. From loving Money more than God; From keeping Beans within the cod. From disbursing needful treasure, To maintain phant astick pleasure. From greasing Lawyers hands with Gold, Which better serves to keep a Hold. From fostering Suits (O poisonous Toad) For Money, which ends Wars abroad. From those men, which sue Protections To shroud their lewd shrewd Defections. Great Britain's Genius Guard and restore us. S. Andrew. FRom jesuits old converted, As from Brownists young perverted. From the Simony of a Priest; From Mills, which spoil the Owners griests. From glorying in an outward Robe: From tainting Faith. The Saint's Wardrobe. From a Priest, that covets money; From a Beehive without Honey, From Preachers, which to Pride incline, Or from old plainness may decline. From those, which in silk Robes do ruffle, Which more for Goods then Good do scuffle. From such as line upon the l●rch, Like Dogs and Hogs within the Church. From men, whose wits lie in their beards; From Goats, and all such impious herds. From the Bible's false construction, As from ruin and destruction. From all Aequivocation, With mental reservation. From Rome's Charms and Babel's Ballets: From Lumbards' bits and Spanish Salads. Our Christian Genius, Save and protect us. S. David. FRom Westminster Hals Outlaries: From causeless long vagaries. From meeting strong Competitors: From judges grown solicitors. From contesting with Superiors, Or despising ●●r inferiors, From contending with our Equals, Procuring anger, blows, or brawls. From crossing men in their disputes; From losing love, and Friends salutes: From angering Lords, or Court Minions: From self-will and wits opinions. From Lawsuits worse, than Spanish Pox, As bad as Horns, or Widow's box. From ignorant Clerks and Deacons; From seeing of fired Beacons. From angering God with Cup or Can: From drinking more, then serves one man. From keeping Drunkards company: From Agues, Coughs, or Timpany. From Alehouses, Bowling Allies; From Bulls Pizzles, and Spain's Galleys. Sweet virtue's Genius Bless, shield, and save us. S. Patrick. FRom all Actions, which are evil; From vain shows, the Flesh, and Devil. From all State Reason hatched in Spain, Which will do wrong, and wrong maintain. From bloody Clement's cursed Knife, That sought to spoil his Sovereigns life. From Raviliacks dawned Dagger: From jesuits, that will swagger. From Foreign F●●s invasions: From Papistical persuasions. From them, which make free Christians 〈◊〉. Ambitious Do●s with Moorish branes. From sudden Insurrections: From poisoned Confections. From the Spanish Inquisition: From want of good Munition. From false and lewd Conspiracies: From Rovers and Sea Piracies. From rampant Nuns now clad in grey: From Strumpets wholly given to play. From burning baits and Sins desire; As from the smoke of Sea-coal fire. Our Saviour's Genius Save and defend us. S. George. FRom carrying Coin out of this Land Without the which it cannot stand. From Wares and Bills of Bankers strange, Except we cloth and fish exchange. From bringing back the Fox's Tail For many Skins sold by retail. From private Gain by public loss: From coming home by weeping Crosse. From wasting Woods for Timber fit; From trojans too late after wit. From high Sails, and costly Coaches: From Pickpurse Drugs, and much Loches. From all Tobaccoes' stinking fume: From a foul breath, and store of Rheum. From wearing Gold or Siluer-lace, While Dearth and Wars rush on apace. From Meat and Drink served in much Plate, When Pe●●ry afflicts the State. From such, as English Carzey slight, Preferring Spain's Silks weak and light. Our States great Genius Bless and defend us. S. Andrew. FRom eating Flesh instead of Fish: From having Scandal in my dish. From spending time at Tragedies: Or hard got Coin at Comedies. From reading foolish Rhymers Books, Or lying Tales, like baited hooks. From much Play at Noddy and Trump: As from the Smell of foul ship-pumpe. From many Horses, Hounds, and Hawks Actaeon's end, or plots of Faukes. From idle Tales, Wares and Fables: From Primero, Gleek, and Tables. From Irish, Lurch, Chance, and Tick-tack. The Boot deserving or the Rack. From the Truth masked in disguises: From all frivolus surmises. From Cursing and from Perjury: From Coining and from Forgery. From Parasites, Knaves, and Sharkers, From such Dogs, as are no barkers. From an Alchemist grown threadbare: From much cark, and foolish care The Heaven's high Genius. Guard and refine us. S. David. FRom being unthankful unto friends: From leaving Angels, loving fiends. From all Physicians Recipes, Which commonly prove Decipes. From Physic at a Papists hand: From him, which hates his Native Land. From an Empirics experience: From a Scrivener's straight-laced Conscience. From Taverns, Tables, Cards, and Dice; From Beggary, bad Name, and Lice. From boisterous storms and blustering blasts: From ships at Sea, which have no masts. From Pot-bardhs and Poetasters: From all unthrifts, and great wasters. From them, which dine always in Paul's: From all Carousers in great bowls. From a Crab face, which never smiles: From Lawyer's full of quirks and wiles. From Usurers, and base Brokers; From Attourneyes, that be soakers. From Cutthroat Mercer's baits and Books: From Bears, big bugs, and ravenous Rookes. From women's smiles and tempting looks: From Crocodiles and Cheaters hooks. From a woman, which is frantic: From a Servingman Pedantic. From too much sweat and trudging toil, As from a Lamp without some Oil. Heaven's bright Genius Shield and prevent us. S. Patrick. FRom Vagabonds, Kn●nes, and Gypsies: From Comets and Suns Eclipses. From bloody Surgeons, that would purge us: From cruel judges, that would scourge us. From a young Physicians Physic; From the Lungs, Consumption, Phthisic. From brain sick Lovers f●nd Conceits: From cozening Pedlars strange deceits. From Coughs, Blindness, and Vettigo: From Biles, Tetters, and Serpigo. From all Pox and the Meazels; From a House too full of Weazels. From the Plague and putrid Fever Bless me, Lord, and keep me ever. From the Scurvy, Cramp, and Itches, From Bone-aches, and sore Stiches. From the Gout, the Stone and Colic; Which some hinder to be frolic. From numb Palsies, and p●le Dropsies; From secret Griefs and Pleurisies. From Scabbedhands and foul Blisters: From Purgations and much Glisters. From Gluttony and Drunkenness Causing these, and every sickness. True Physics Genius. Convert and heal us. FRom Servingmen without good parts: From feeding such fit for dung-carts. From Lubbers that will eat and drink, Doing nothing else, but lie and stink. From r●de Carters, and raw Sailors; From Quicksands, and Bedlem-Raylers. From Bonds for Debts, or Indentures; As from perilous Adventures. From one that fears to tame a Scold: From a Coward and a Cuckold. From proud Ladies use of Pattens: From the Popes and Paris Matins. From those which scorn their Country's tire, And to Outlandish bend, like Wire. From those, which long for each trifle. And their Husband's Purses rifle. From those, which hunt for curious cheer, Chicken Peepers, and Pheasants dear. From Lady's use of waters hot; From pimpled faces, and teeth rot. From them, which love themselves alone; Or such, as love more Mates than one. From a woman, that's wont to frisk: From Wine, which tastes not lively brisk. Our Souls bright Genius Divert and keep us. S. Andrew. FRom men's long locks, and Maids cut hair; From these with points, those painted fair. From Citizens like Gallants dressed: From Apes ungraced, and so unblessed. From things, Scandal which engender; Geese with Ganders changing gender; From Periwickes' and curled locks: From Womanizers, and Smell-smocks. From Newfangles, and Fond-fashions; From fool's fancies, and wild Passions. From setting Maids to Dancing Schools, Or Music much, to make them Fools. From a Cockney shallowheaded, Tells not what legs a Sheep hath dead. From gazing on a Beauteous skin: From a fair Apple, foul within. From kissing much a Damsel sweet, Though for a Pope a morsel meet. From sucking on a liquorish bait: From making crooked what is straight. From fair Gazers out at Casements; From false Mistresses embracements. From Slanders cutting worse than Swords; From bawdy jests, and beastly words. The Stars fair Genius Save and direct us. S. David. FRom lulling in a Lady's lap, Like a great Fool, which longs for pap. From Time ill spent, and vain Repute: From Appletrees without some fruit. From Faith without wrought Charity; From false pretending Piety. From love of Pelf and worldly wealth, Not carking most for my Souls health. From Silver Pictures love or Gold; From fancying Earth, when I am old. From buying Lands Old and cruel; From losing Heaven, gaining Hell From Dives fare, and hardened mind; While Lazarus with hunger's pined. From tumbling in a downy bed, While Godlier men for cold lie dead. From Misers, and those greedy Elves, Which love no Creatures but themselves. From wishing Neighbours lazy bones, When Hives are full, to play the Drones. From sneaking like a Snail at home; When Foreign Climes yield elbow room; From them which hate Plantations: From Satan's combinations. Our Christ's bright Genius Bless and reform us S. Patrick. FRom a fair House which seldom smokes, While the Owner in Riot soaks. From slavish prodigality: From miserable frug alitie. From a Cloak that's full of patches: From a Hen which never hatches. From seeing Elves or strange Monsters; Or those men my mind misconstrues. From those which causeless do arrest us. When we would gladly sit and rest us. From such sights make us amazed: From a Chamber not well glazed. From rude people in a fury: From a false and partial jury. From Almanacs false predictions: From th' Exchange and Currents fictions. From White Spaniards, or Red headed: From all Women which are bearded. From Black-haird Women, stubborn proud: From Little Devils scolding loud. From the Faire-snouted held for Fools; From all long slow-backs, idle tools. From Redhaired Foxes, closely bad: From pale and lean, too peevish sad. The World's great Genius, Bless and defend us. After these devout Patriarches and famous Fraternity of the Rosy Cross, had made an end of their Hymns with an applauding Alleluiah to the Divine Majesty, for the discovery of themselves now at a pinch, when Satan thought to sift us all as Wheat, and utterly to eclipse the glory of this Monarchy, they interceded unto Apollo's Majesty, that he would proclaim some favourable Edict on the behalf of their humble and penitent Clients. Whereupon the Noble Emperor rose up from his Sunny Throne, and pronounced his Oracle. If Britain's King like valiant Hercules, His Stables cleanse, and those Foxes footlesse, Apollo's Oracle. Which Christian Vines destroy, do ferret out; His Provinces shall rise without all doubt. And bravely flourish by our Golden Fleece; As Rome was, saved once by the noise of Geese, So he restrain some of these vagaries: For Contraries are cured by Contraries. CHAP. XVIII. Orpheus' junior showeth that one of the chiefest causes of the Decay of Trading in Great Britain proceeded by the rash Adventures of the Western Merchants in passing the straits of Gibraltar, and in fishing on the Coast of Newfoundland, without wafting ships to defend them from Pirates. THe next day after this memorable Procession of the famous Fraternity. Apollo caused a public Proclamation to be set up on the great Porch of Neptune's Royal Exchange, willing and requiring all such as wished well to Great Britain to repair with their grievances before him into the Hall of the said Exchange, where he had appointed a particular meeting for the affairs of that Commonwealth in the afternoon of the said day. Orpheus' junior finding by experience, that one of the late causes of the Decay of Trade arose by the misgoverned and straggling courses of the Western Merchants, which either of foolhardiness, carelessness, or of a griping humour to save a little charge, adventured in their return from Newfoundland, without Fleets, or Wafters to guard them, or any politic Order to pass through the Straits of Gibraltar, to the Dominions of the King of Spain, to Marseilles, or Italy, where yearly they met with the Moorish Pirates, who by the connivance of the Great Turk, were suffered to prey upon all Christians, which they encountered. With these inconveniences Orpheus junior being grieved to see his Country suffer through these Merchant's sides, he exhibited a Petition to his Imperial Majesty. Showing these irregular courses, as also how that the Golden Fleece which now became rife in all men's mouths might be quickly surprised and annihilated, if his Providence did not becimes take some safe course to secure the labours of those new Argonautickes, which spared no shipping to sail into those Coasts, where this precious Fleece flourished on the backs of Neptune's Sheep. Apollo upon this Information examined the proceedings of the English, and comparing them with the Hollanders, as also with those of other Companies established with Privileges and Civil Order; found more confusion among the Fishermen of New foundland, then in any other. For where soever the Hollanders either fished or traded, they went strongly guarded with wasting Ships to prevent all casualties. The Spaniards likewise being taught in Queen Elizabeth's time by the English, & sithence by the Moorish Pirates to go well provided with some ships of Defence. Yea, and all those Companies in London, which the King of Great Britain had graced with Charters and Freedoms prospered, and never went abroad without sufficient strength. Only, those petty Merchants, which were led with desire of Gain, not willing to enranke themselves into an orderly Society, but as it were in despite of Government singled and severed from Fleets, these became continually a spoil to the Pirates. His Majesty viewed the East India Company, and found them Rich with many brave serviceable Ships. He searched into the strength of the Turkey Merchants, and saw them stored with warlike Munition and abounding in wealth; yea, and by their painful Trading getting the start of the Italians, which heretofore in Argosies gained and exported great treasure out of this Kingdom. He pried into the state of the Moscovie Company, and found them very able subsisting of themselves, and ready to supply their Country with many rich Commodities. He entered into the Mystery of the French Society, and also into the Eastern Merchants, and beheld them winning the Trade from the Baltic Sea, and the Hans Town in Germany. Only the Western Trading he saw out of square, and all for want of settled Fleets. At last it came into his Majesty's mind, that the Noble King james of happy memory did about three years past see into these discommodities, and thereupon directed out a Commission at the suit of the Corporation for the Plantation of the Newfoundland, to provide a couple of good Ships on the charge of the Fishermen, which yearly frequented that Coast, continually to assist them against the invasions of Pirates, who had in a few years before pillaged them to the damage of forty thousand pounds, besides a hundred Pieces of Ordnance, and had taken away above fifteen hundred Mariners to the great hindrance of Navigation and terror of the Planters. Upon mature consideration of this Royal Commission Apollo pronounced, that it was necessary to keep this Commission still a foot, aswell in time of peace as of War, both for the rearing of expert Commanders at Sea, as for the securing of that most hopeful Country. And to this purpose he commanded Orpheus junior to attend at his Majesty's Court of Great Britain, and to solicit his Sovereign to conclude that Noble Design, which his Royal Father upon most weighty deliberation had formerly granted. The end of the Second Part. THE THIRD PART OF The Golden Fleece. CHAP. I. Orpheus' junior is required by Apollo to discover where the Golden Fleece lies. Orpheus performs his Majesty's commandment, shows that there be sundry kinds of the Golden Fleece, all which, after an allusion to the English natures, he reduceth into one main Trade, to the Plantation and Fishing in the Newfoundland. The general cause, which moved Orpheus to regard this Golden Fleece. APollo secretly informed by the Fraternity of the Rosy Cross, that Orpheus junior could well tell where the King of great Britain might perpetually find Trading both in time of Wars, as Peace, to enrich himself and his subjects; which Trading they styled the Golden Fleece, more certain than jasons' Fleece transported from Colchos, or the Philosopher's Stone, so much dreamt on by the Chemists, because the sheep which yields this precious Gain, were to be shorn for eight months space without intermission, and of bodies far bigger than the Peru sheep, which the Spaniards brigge to equalise Asses for proportionable greatness. In May last, 1626. he commanded Orpheus junior, as he tendered his service, and the good of his languishing Country, to discover where these Golden-coated sheep pastured, and the manner how the noble Britain's might attain unto them. Orpheus' junior answered, that the Golden Fleece which the fraternity of the rosy Cross insinuated to his Majesty, was particoloured like the Rainbow, so produced by the Patriarch Jacob's Art, according to the several objects represented, and likewise divided into the Natural, the Artificial, and the Mystical; sometimes singled out the one from the other, sometimes mixed, as politic Merchants and Dyer's know best; yet all of them comprehended under one general name, viz. Trading. That it was necessary for the Commonwealth of Great Britain, to pursue all the kinds of these objects, lest the English Nation, who never likes any thing how profitable soever, unless it be diversified, Pragmata non Angli invariata probant. might take surfeit of one sort of Trading, and at length fall to a loathing thereof. Whereto he adjoined, that by many years' experience, he had learned the skill of discerning spirits. And that he found out this quality of the English, to delight in varieties; of News, though for the most part false; of Apparel, though they sold their lands for it; of multiplicities of Law suits, though oftentimes they knew themselves bought and sold by them which they most trusted; of meat and drink, though they felt the event in grievous torments. And as in their natures they respected choice and change, so in their outward senses he observed first that their sight received more contentment in many colours, then in one alone; specially, those colours of Gold and Silver, they preferred before the pure and simple, which they held in contempt as fitter for Hob-lurkins, then for generous spirits. As for their smelling, they approved of sundry sorts, as Civet, Amber-Greece, Musk, Storax, and above all, of Tobacco, though some of them lost their wits and the use of their senses in the taking of it; and though most of them were ready to choke for good fellowship. The like he said, he could discourse of the rest of their senses, outward and inward. But these instances would suffice, as he conceived, to open the way to many kinds of Trading, as well to furnish that Nation with those several Commodities, though superfluous, as to replenish the Kingdom with more supplies, lest in providing themselves barely on their Country's charge with all those wares which their new-fangled imagination provoketh them to long for, their Country might in a small while devour herself, or else eat up her own tail like a Monkey. Now to explain what he had spoken of the mystical Golden Fleece, he only at that time offered to declare the nature, use, and place where it flourisheth, as how he came to the knowledge of it, if it pleased his Majesty to afford him audience. Apollo bade him proceed, signifying unto him, that the principal scope of the Meeting at that season, was to have that beneficial Trade communicated to all his virtuous Attendants in Great Britain. Orpheus' junior then went forward in this discourse: About ten years past, most mighty Prince, musing with myself what might be the Psalmists meaning of those words: Their sound is gone out into all Nations, I happily conjectured at the last, that the Word of God should not only be spread abroad and planted by those which ought of zeal and charity to teach it; but by those, which like the frogs out of the Dragon's mouth, might publish it for temporal ends. And when I had throughly Apocalyp. looked into these ends, the one neglected by the Professors of the Gospel, the other begun and continued with prosperous success by the Spaniards in the West-Indies, where within these 120. years, many thousand Heathen people have received the Christian Religion, though not so purely, as we could wish, I collected this memorable observation, that our Saviour makes use of our worlaly desires to serve his divine intentions. In this fashion deals an Earthly Father with an untoward Daughter, for whose advancement in marriage, he gives a large portion to countervail her imperfections. By which meditations of mine, I perceived, that nothing but gain could move the careless minds of our Islanders to seek abroad for new habitations. I looked into the Plantations at the Summer Iles, Virginia, yea into Africa, as far as the Cape of good hope, where for the ease of our East-Indian Fleets, I conceived at Sancta Helena, or Soldana, a fit Plantation might be erected. But after that I had considered the many difficulties by reason of the tediousness of the voyage, the charge, and above all, the malice of the Spaniards, who being like to the Dog in the Manger, do want people to plant, and yet they will not permit others to plant. I saw that God had reserved the Newfoundland for us Britain's, as the next land beyond Ireland, and not above nine or ten days sail from thence. I saw that he had bestowed a large portion for this Country's marriage with our Kingdoms, even this great Fishing, that by this means it might be frequented and inhabited the sooner by us. And I verily think, that his Heavenly providence ordained this Island not without a Mystery for us of Great Britain, that Islanders should dwell in Lands; and that we should ponder on this ensuing Moral: Even as our Saviour Christ making Fishermen, Fishers of men, preferred, Peter, Andrew, & others his Apostles, being plain persons and simple, before the great Lords of the earth, as also the Lilies of the field, before the Royalties of Solomon: so in these latter days, his unsearchable wisdom preferring necessary maintenance, before needless superfluity, hath allotted Newfoundland, the grand Port of Fishing, to the Professors of the Gospel. And because the depraved nature of mankind delighteth in appetite and some appearance of profit; therefore his sacred Majesty discovered that plentiful Fishing unto us, to allure us from our homebred idleness, to this necessary place of Plantation. It is not Gold, nor a Silver mine, which can feed either body or soul; but the one requires nourishment to be gotten by the sweat of the brows, the other must have spiritual repast by the Word of God. Before the Spaniards inhabited the West-Indies, and had found those rich treasures in Peru; Sincerity reigned among the Nobles, and Simplicity among the Commons. But now money being grown in some places more rife then in times past, neighbourly Love and Humility are fled back into Heaven: so that we may well curse the time when these Mines were first seized on by the Spaniards. For, as the Author de la nouvelle France affirmeth: when I consider, saith he, that by these Golden mines, the Spaniards have kindled and entertained wars in all parts of Christendom, and have studied to ruinate their neighbours, and not the Turk; I cannot think, faith this French writer, that any other than the Devil, hath been the Author of their voyages. je ne puis penser qu' autre que le Diable ait esté Autheur de leurs voyages. In this resolution being confirmed, I transported two several Colonies of men and women into those parts with full intent to follow after, and to lead the remnant of my life in this new Plantation. It seems strange unto my virtuous followers in Parnassus, replied Apollo, that a man of your fashion, not driven by need, which as the proverb says, makes the old wife trot, but sufficiently provided for in your native Country, should now in the midst of your age, spend the best and rarest part of your life, which is yet to come, in building and tilling of new places. To this Orpheus junior answered; I confess, most Noble Prince, that sometimes I feel my Pillow very uneven, my head tossed and turmoiled with many a nettled thought, and my mind playing loath to depart from my native soil. One while the conceit of my supposed worth, reputation, kindred, acquaintance, ease, convenience of means at home, and other symbolised ornaments of this present world, do recall me back, like another Demas, from this charitable work in the Newfoundland. But instantly I blush for shame, when I think on the magnanimity of Heathenish men, who may rise against us at the judgement day, and plead their good deserts before our frozen zeal; That a Citizen of Rome, for the safety of his City of Rome, sacrificed his life in that horrible gulf; That Codrus of Athens, though a King, did disguise himself as a private Soldier, of set purpose to dye for the saving of his people; That the chiefest Nobility among the Goths and Vandals, forsook their own habitations, to accompany the meaner sort of people, and to lead them into foreign Countries, who without their personal presence, would have stayed at home like Drones, and pined for want of living. Patria magnanimis est ubicunque bene, That's my Country which gives me my well-being. Every place agrees with an honest mind, and that as naturally, as the Sea with the Fish, as the Air with the Fowl. Another while I meditate on that saying of S. Paul: He which provides not for them of his own household, is worse than an Infidel: Whereby the care of my Wife and Children, kindling an indulgent love within me, revokes my resolution from this enterprise. But presently after I see the same God overlooking Newfoundland, which overlookes Europe, and all the world over, sounding out this Proclamation: He that loves his Father and Mother above me, is not worthy of me: which the Jesuits embracing somewhat too meritoriously, do to our shame, put in practice, abandoning all the pleasures of their native Country, and betaking themselves to the uttermost parts of the earth, so that China and japan do ring out the name of our Saviour Christ by their means and travels. Sometimes I suspect the Action, because I see men of my rank so much given to laziness, and the love of their dunghills at home, that they will endure any smart of oppression or crack of credit, rather than they will depart into a remoter place to live in perpetual plenty. But this cogitation quickly vanisheth, when I consider the estates of our rich and poor, how the one will not, the other cannot. The one lies besotted with the lullabies of carnal ease, caring more for this world's vanity, then for heavenly Bliss purchased by works of charity, which as S. james wrote, will help to cover multitudes of sins. And the other for want of means, cannot get thither without some good people's devotions. In which latter discommodity I am sorry to find so many helpless in my Country of Wales. Whereas close by us, I see our neighbours of Devonshire scorning to become Gossips to poverty, yearly to send above 150 ships to salute the Newfoundland, transporting therehence those Commodities, without which, Spain and Italy can hardly live. This is our Colchos, where the Golden Fleece flourisheth on the backs of Neptune's sheep, continually to be shorn. This is Great Britain's Indies, never to be exhausted dry. This precious Treasure surmounts the Duke of Burgundy's Golden Flecce, which he called after that name by reason of his large customs which he received from our English Wools and Cloth in the Low Countries. From this Island, our English transport worth 20000. pound; and might yearly triple this sum, if the Plantations go forward as happily as they do, and may with the tenth part of the charge, which hath been defrayed about other Plantations. So many men, so many minds. Every man hath his peculiar fancy, either by the motions of good Angels, or by the instigation of the Spiritual Tempter, or by the constitution of the brain, hot cold, or depravedly mixed. But let men in cold blood lay aside their crotchets, and the sparkling flames of imagination, and judiciously weigh the utility of this business, comparing the dangers, the remoteness, and charge of other voyages, and no doubt but God will give them a new heart, to embrace this project, which experience for these 80. years' space hath confirmed unto us to be more beneficial, than any other whatsoever. Here Orpheus junior suspended his speech; when as all the Auditors and standers by shouted for joy, to hear that a new Colchos was found out for the restoring of Trading, which lately began to fail in the Northwest parts of Europe. There were many Ladies which purposed out of hand to imitate Isabel Queen of Castille, in selling their jewels, Rings, and Bracelets, for the furthering of this Plantation and Fishing, as the other had done to furnish out Columbus for the first discovery of the West-Indies. Great was the zeal, & most hopeful the Charity like to spring from this zeal, (for every man prepared an auspicious offering for the gratulation of these joyful news) when they also understood that all the profits of this Golden Fleece were to be distributed among the Professors of the Gospel, & that Great Britain's Monarchy might in a short time arrive to as great riches as the Spanish. After these applauses, his Majesty beckoned to Orpheus' junior, that he should proceed in his discourse. But suddenly the Lady Pallas interrupted him, saying, that it were requisite, all his Nobles and Governors of Provinces should be present at the discovery of the Golden Fleece, whereby some timely order might be taken for the guarding of the Coast, which produced this precious increase of Trade. Apollo liked very well of this wise admonition, & against that day seven-night, required his Pegasean Postmasters to summon his Provincial Governors, all other businesses set aside, that they should appear before him in the great Hall of the Court of Audience at Parnassus. CHAP. 2. Orpheus' junior particularizeth the manifold benefits of the Golden Fleece, which might serve to repair the decay of Trade, lately complained of in Great Britain, and to restore that Monarchy to all earthly happiness. IVst on the prefixed day, the aforementioned Governors appeared before his Majesty, at the place appointed, where Apollo, the Lady Pallas, the Muses, the Graces, the Nymphs of Great Britain and Ireland, and all the wise Councillors of State, with the choice spirits of his Empire attending on his Majesty, he commanded Orpheus junior particularly to certify unto them the necessity and commodity of the Golden Fleece, which might supply the defects of Great Britain, and restore it to the most flourishing estate, wherein it ever stood in former times. Orpheus' junior after some few excuses of his disability, proceeded to epitomise the singular properties of the Golden Fleece so much expected in this wise: Most redoubted Emperor, and next to our great Creator, the prime Author of our worldly happiness, I am glad after the manifold crosses, which I have sustained by sundry accidents, that God hath reserved me an Instrument this day to discover that gain, which helps our Commerce personal betwixt party and party, and the Provincial betwixt our Kingdoms and the foreign, and both in the scale and balance of Trade. But before I declare the Commodities of this Trade, I will first show the Necessity wherein we stand, if it be not suddenly advanced forwards. To begin with my Native Country Wales; Although many strange sicknesses have diverse times of late years afflicted us, yet notwithstanding the multitudes of people are here so great, that thousands yearly do perish for want of relief. Yea, I have known in these last dear years, that 100 persons have yearly died in a parish, where the Tithes amounted not to fourscore pounds a year, the most part for lack of food, fire and raiment, the which the poorer sort of that Country stand in greater need of, than the Inhabitants of the Champion Countries, by reason of their Mountains and hills, which cause the winter there to be most bitter with stormy winds, rain, or snow, and that for the space of eight months. As also experience teacheth that Mountainous people require more store of nourishment for their bodies, than they which dwell in the plains or valleys: which was the reason, that in the North parts of England, Servants used to covenant heretofore with their Masters to feed them with bread made with Beanes, and not of Barley from Allhalontide until May. Another point of Necessity to procure us to set 2 forwards this most hopeful Plantation, and consequently the Fishing, proceeds of the want of woods. For the Ironmongers upon what warrant I cannot learn, have lately consumed our woods, and those fit for timber, within less then miles to the Sea, so that we must shortly repair to other Countries for woods to be employed towards shipping, building, husbandry, etc. which poor men are not able to do. The decay of these woods also will cause our breed of Cattle to decrease, which heretofore stood as a shelter unto them against tempestuous blasts. Thirdly, this main business is to be promoted 3 in regard of the General populousness of Great Britain, which is the chief cause, that Charity waxeth cold. Every man hath enough to do, to shift for his own maintenance, so that the greatest part are driven to extremities, and many to get their living by other men's losses; witness our Extortioners, Perjurers, Pettifogger's at Law, Coney-catches, thieves, Cottagers, Inmates, unnecessary Alesellers, Beggars, burners of hedges, to the hindrance of Husbandry, and such like, which might perhaps prove profitable members in the Newfoundland. But above all, the state of younger Brothers is to the pitied, who by the rigour of our Norman Laws being left unprovided of maintenance are oftentimes constrained to turn Pirates, Papists, fugitives, or to take some other violent course to the prejudice of the Commonwealth. For these important reasons arising out of mere necessity, Pantations ought suddenly to be erected. And where with lesser charge than in the Newfoundland? Where can they live to help themselves, and benefit their Country better, then in joining to increase the revenues of the Crown of Great Britain by the rich trade of Fishing? The Commodities whereof, I will here cursorily repeat. First, this Trade of Fishing multiplieth shipping and Mariners, the principal props of this Kingdom. 1 It yearly maintaineth 8000 persons for 6. months in the Newfoundland, which were they at home would consume in Tobacco and the Alehouse twice as much as they spend abroad. It relieves after their return home with the labour of their hands yearly their wives and children, and many thousand families within this Kingdom besides, which adventured with them, or were employed in preparing of nets, casks, victuals, etc. or in repairing of ships for that voyage. Secondly, It is near unto Great Britain, the next Land beyond Ireland, in a temperate Air, the 2 south part thereof being of equal Climate with Little Britain in France, where the Sun shines almost half an hour longer in the shortest day in the year, than it doth in England. Thirdly, it will be a means for us to reap the rest of the commodities of that Country, which 3 now we cannot enjoy for want of people to look after them, and also for want of leisure, our men there being busied in the Summer about the fishing, or in preparing of their stages and boats, and afterward returning home against winter. The commodities of the Land are Furs of Beaver, Sables, Black Foxes, Marterns, Musk-rats, Otters, and such like skins, as also of greater beasts; as Dear, and other wild creatures. To this I adjoin the benefit, which may be made by woods, being pine, birch, spruce, Fur, etc. fit for boards, Masts, bark for tanning, and dying, Charcoals for making of Iron. Out of these woods we may have pitch, Tar, Rosen, Turpentine, Frankinscence, and honey out of the hollow trees, as in Muscovy, and heretofore in our own woods before they were converted to the Iron Mills. There is great store of Metals, if they be looked after. The Plantations well and orderly there once erected, will help us to settle our Fishing Trade 4 far more commodiously, then now it is. For whereas our Fishermen set out at the end of February, they may choose to set out before the end March, if every man hath his stages there ready against their coming, and not by the first comers destroyed most barbarously & maliciously, because their country men which come next after them may be behind them a fortnight in building of others. And likewise the Planters themselves may fish for Cod there a month before our English men can arrive thither, and also after they are gone they may fish almost all the year after. They may fish there for other kinds of fish besides Cod, as Mackerel, Salmon, Herrings, and Eels, salting them and barrelling them up: 5 which will much advantage this Kingdom being hither transported. They may erect salt houses there, having woods 6 sufficient for that purpose, which may save this Kingdom much money, which now goes out to other Countries for the same. The Plantations may in a short time supply us with Corn here in England, when the same 7 grows dear, as commonly it doth within the space of every five years, whereby we are fain to be beholding to Danzk, and Poland, expending that way much of our Treasure. That Land having the vegetative salt and virtue of it unwearied, entire, and fresh, cannot but bear a world of corn, considering also the gums and liquors which from time to time since the Flood or the Creation have with the heat of the Sun distilled out of the trees into the earth, which renders it most fruitful. The which may be likewise gathered by observing the commodities and fruits, which now the earth produceth without the industry of man. No place of the world brings naturally more store of Gooseburies', and those bigger than our Garden ones, R●sburies, Mulburies', Filbirdes, Straburies', H●irtles, Cherries, wild Pease, and boundance of Roses. By this Trading into Newfoundland, no commodity is carried out of the Kingdom, as in other 8 voyages, which is a matter of great consequence. But by the labour of their hands they bring home Fish wet and dry, and Train Oil; Or else they bring home Salt, Wines, Spice, Sugar, etc. in exchange of their Fish out of France and Spain, a special enriching of this Realm, and an augmenting of the King's Customs and Impostes. The Plantations there will save many a poor 9 man's life, who falling sick, as among so great a number some may chance to be, may quickly recover their healths by fresh victuals and good lodging. This Plantation will prevent other Nations from engrossing the Country and the Fishing to 10 themselves, as perhaps hereafter some may go about such a Plot. It will reduce such as resort thither, to acknowledge our King's sovereignty over that Land. It will serve to bridle their outrages, and also the abuses committed by our own Countrymen about the taking away with strong hand one another's stages and boats. It will serve to restrain their insolences, who now bragging, that they are there West and by Law, do wilfully set fire on the woods. It will bridle their thefts, which filch at their departure all the rails of other men's stages, together with their salt, which being full laden with fish, they are forced oftentimes to leave behind them. It will serve likewise to hinder their barbarous casting of their ballast into the harbours, which in a short time will overthrow both the havens and the Fishing. To these motives I could join others; But because I think here are sufficient to lead men of understanding to see into their profit, & what may most easily be performed, I will leave off to trouble your patient ears any longer with a more tedious discourse, hoping that these will suffice as restoratives to repair the languishing humours of our Country. To the furtherance of which worthy work I invite the Inhabitants of Great Britain, like true Christian Patriots, to put to their helping hands. What for mine own particulars I have done, our Newland Merchants know. And more as yet I would do, were my means answerable to my mind; Howsoever, during my life I shall rejoice that in this vale of misery I have set out my talon to some good behoof. And in the hour of death it shall be my comfort, that I have laboured to keep the Faith not altogether fruitless and imaginary, but accompanied with some actual deeds of Charity. CHAP. 3. Apollo calls an Assembly of the Company, for the Plantation of Newfoundland, where Mr. Slany, Mr. Guy, and others, meeting by his Majesty's Commandment, Captain john Mason is willed to disclose, whether the Golden Fleece be there, where Orpheus junior all● adged it to be. Captain Mason averreth it to be in the same Island more abundantly then in any other place. APollo having with acute judgement, and mature deliberation resolved to countenance and continue the Plantation of the Island commonly called the Newfoundland, after his Majesty had by public proclamation commanded the same to be hereafter called Britannioll, & to be divided into three parts, as Great. Britain was at the first planting by the Troyans', or as others affirm by the valiant Cimbrians, he assembled all those expert gentlemen, which had either adventured their fortunes or persons in that hopeful Country. And in the magnificent Hall of the Delphic Palace, there appeared the noble minded john Slany Treasurer of the society for that Plantation, Humphrey Slany his brother, & others of the Corporation out of London and Bristol; Then entered john Guy Alderman of Bristol, who was the first Christian, that planted and wintered in that Island, establishing an English Colony at Cuperts' Cove within the Bay of Conception, about 13. years past. After him, came Captain john Mason, who dwelled in that Country six years. Next to these, many others out of Bristol and Wales succeeded, who had spent some few years in that Land. And particularly, one Captain Win a Cambro-Britan was much noted in this Assembly for his personal abode and painful care in settling the Plantation at Feriland in the South part of this Coast, where for the space of 4 years he did more good for my Lord Baltimore, than others had done in double the time. Apollo not mindful, that there were any more Adventurers & Planters of eminency than these, which he beheld there present, was about to frame a speech unto them, when the Lady Mnemosyne Princess of Memory whispered his Majesty in the ear, that there were other Noble Britain's, which had likewise advanced this glorious enterprise. And why said Apollo, do they absent themselves from this Assembly? They have reason for it, answered the Lady Pallas; For if they repair hither to your Majesty's Court, and their Enemies watching that opportunity should enter into their charge, the remedies which you consult upon at this present, will fall out to be applied, as Physic to a dead Coarse; Some of the Dunkirk's may take their progesse into your Britanniol, to solace themselves there with your Nymphs, and to glut their greedy throats with Codsheads. In what a case think you will your jasons' be with their Fishing for the Golden Fleece, if some of these Ragamiuffin's make havoc of their Ships, Mariners, Goods, and Plantations? Before you borrow the personal presence of those Gentlemen who are here wanting, it were fit you took some order to secure that Coast from Piratical rovers. The Lord Viscount Falkland looketh unto his great Government in Ireland, to see the same well fortified and guarded. The Lord Baltimore is likewise busy in supplying his Colony at Feriland. Sir William Alexander attends on the valiant King of Great Britain, night and day, taking care by what means he may most commodiously transport his Scottish Colonies into those parts. Sir Francis Tanfield, and Sir Arthur Aston, two generous Knights, which to their immortal glory, do employ their times in building and manuring that new ground, cannot be spared from their Plantations, lest the wild Boars break into their Gardens. I think, said Apollo, I must send for Hercules from his starry Sphere, or get another Medusa, whose very sight shall turn these Dunkirk's into stones, before my virtuous followers shall endure the least affront at the hands of malicious Erynnis, that Patroness of barbarous Pirates. In the mean time we will think on some convenient course to restrain these threatened thunders and blustering blasts. And seeing that you my dear servants, are here assembled at this time, I must have you to satisfy the wavering world, whether the Golden Fleece be in greater plenty and abundance in this Island or in New England, Virginia, the Summer Iles, or in some other foreign Coast, which your Nation may easily possess. At these words, there was much muttering among the English and Scottish. For some contended on the behalf of Virginia; others contested for New England. Every man had his opinion according to his imaginary object, wherein most preferred private fantasies, before the intellectual faculty. His Majesty having patiently awaited for their unanimous resolution, like Brethren of the same Island, borne under the same Prince, Religion and Government, and seeing no end of their disputes, he willed Captain Mason to break the Ice, in respect he had been six years acquainted with ice and frosts at Cupert Cove, one of the coldest places of those Countries, and boldly without partiality, fear, or sinister regard, to disclose the secrets of the Soil, the benefits of the Land, and whether this Plantation were such an inestimable jewel as Orpheus' junior had delivered, or to be had in more estimation than any other place. Captain Mason after some complemental excuse of his disability, answered in this wise: I could have wish that Mr. john Guy, my predecessor in Britannioll, a man both learned & experienced in these exploits, had spared me the relation, which your Majesty hath imposed on me: But seeing the lot is fall'n into my share, I will repeat those passages, which he and others here know better than myself. This Island now in question is altogether as large as England, without Scotland. And at the degree of 51. of Northerly latitude. Where England ends, there this blessed Land begins, and extends itself almost as far as the degree of 46. just in a manner as the climate lieth from Caleis to Rochel. The weather in the winter somewhat like unto it in Yorkshire, but far shorter, for the Sun shines above half an hour longer in the shortest day, than it doth in London. The Summer much hotter than in England, and lasteth from lune unto Michaelmas, specially in the Southerly part. I have known September, October, and November, much warmer than in England. But one thing more I found worthy of an Astrologers search, wherefore the Spring begins not there before the end of April, and the winter comes not in before December or january: the causes I know not, unless Nature recompenseth the defect of the timely Spring, with the backward and later winter. Or else because our Plantations lay open to the Easterly winds, which partaking of the large tract of the Sea, and of the icy mountains, which float there, being driven by the current from the Northerly parts of the world, might happily prove the accidental cause of the Spring's backwardness; yet tolerable enough, and well agreeing with our constitutions. Towards the North, the land is more hilly and woody; but the South part, from Renoos, to Trepassa, plain and champain even for 30. miles in extent. It abounds with Deer, as well fallow Deer, as Ellans, which are as big as our Oxen. And of all other sorts of wild Beasts, as here in Europe, Bevers, Hares, etc. The like I may say for Fowl and Fish. I knew one Fowler in a winter, which killed above 700. Partridges himself at Renoos. But for the Fish, specially the Cod, which draws all the chief Port towns in Christendom to send thither some ships every year, either to fish, or to buy the same; it is most wonderful, and almost incredible, unless a man were there present to be hold it. Of these, three men at Sea in a Boat, with some on shore to dress and dry them, in thirty days will kill commonly betwixt five and twenty and thirty thousand, worth with the Train oil arising from them, one hundred or six score pounds. I have heard of some Countries, commended for their twofold harvest, which here we have, although in a different kind: yet both as profitable, I dare say, as theirs so much extolled. There is no such place again in the world for a poor man to raise his fortunes, comparable to this Plantation; for in one months space, with reasonable pains, he may get as much as will pay both Landlords Rend, Servants wages, and all Household charges, for the whole year, and so the rest of his gain to increase. As for the other question, whether the title of the Golden Fleece may be conferred more deservedly upon this Island, then on any other foreign place, where his Majesty's Subjects of Great Britain do use to Trade? By the last part of my Discourse, it is plain, that it goes far beyond all other places of Trade whatsoever, and justly to be preferred before New England, Virginia, and other Plantations, for these four reasons: First, it lieth nearer to Great Britain, by three or four hundred leagues, then either of them. For we may sail hither within twelve or fourteen days, being not above six or seven hundred leagues passage: whereas Virginia lieth as far again. Secondly, it is better in respect of Trade, and the concourse of people, which with 500 or 600. Ships, do yearly resort thither. By which means they augment their Prince's Customs, and do maintain many thousands of their fellow-subiects, their wives and children. Thirdly, he conveniency of transporting Planters thither at ten shillings a man, and twenty shillings the Tun of goods. And if the party be a Labourer, it will cost him nothing for his passage, but rather he shall receive four or five pound for his hire to help the Fishermen on the Land for the drying of their Fish: whereas every man which goeth to Virginia, must pay five pound for his passage. Lastly, we are better secured from Enemies, for we have no Savages to annoy us in the South-parts: And if any wars should happen betwixt Great Britain and Spain, we need not fear their insolent invasions. For we have a Garrison of three or four hundred Ships, of our own Nation, which fish at our doors all the summer, and are able to withstand an Armada, if their King would but confirm that Commission, which his blessed Father, about three years already past granted, that two warlike Ships be yearly sent as waftors to defend the Coast, and to be authorized with power to levy men & Ships there, if occasion so require; and all upon the charges of the Fishing fleet. This Commission I obtained, and sithence I left it with my friend Orpheus junior, to bring to perfection, who as I am informed, is at this present in the Court of Great Britain, an earnest solicitor to that effect. To conclude, after the Fishing Fleets are returned homewards, we are safe, for the winds are commonly from August out Westerly, whereby none can come to us. And if they should; we have other places in the Country to go to, till our Enemies be gone. For there long they dare not stay for fear of the Frosts, which perhaps their tender complexions cannot brook as well as our Northerly Nations. CHAP. 4. Apollo commands john Guy, Alderman of Bristol, to show how the Plantations in the Newfoundland might be established & secured from the cold vapours, and foggy mists which in the Spring are supposed to molest that Country. APollo having noted how important to Great Britain the Plantations are like to succeed and fall out for the restoring of their State to worldly felicity, that it prove a paralleled Monarchy to the proudest of the bordering kingdoms, made choice of john Guy, Alderman of Bristol, to show in what manner the Britain's should order their Plantations in this Golden Island, and secure their new habitations from the icy and cold foggy Air, which in some seasons of the year were reported by the Fishermen, to molest and damnify the Inhabitants. Master Guy earnestly sought to post over the handling of this serious determination to Captain Mason, in respect he had wintered there longer than he had. But Apollo by no means would alter his imposition, saying, that in regard that Mr. Guy had oftentimes been personally in the Land, and wintered there twice, being the first Christian, which made it apparent to the world that it was habitable & commodious for the use of mankind, and also for that he had calculated the mutations of the seasons, keeping a journal of every Accident during his abode in the Country; he, and none but he should direct what might be convenient for the settling and prosperous propagation of these most hopeful Plantations. Mr. Guy seeing that by no entreaty or excuse, he could put the task off from himself, with a lowly reverence to his Majesty, he said; If the Noble Emperor had asked my poor judgement a dozen years past, concerning these secrets, it may be, I might have given him more agreeable contentment, then at this time. For then the model of the Country and Climate lay more fresh in my apprehension. Notwithstanding, seeing the lot is cast upon me, I will produce the best remedies which I know for the correcting of the malignant air, if so I may without scandal call it. The Country I assure your Majesty, is as tolerable as England, Caeteris paribus, comparing all the seasons together. And if some nice persons feel one winter among many, more snowy and frosty than other, they seem to forget their own Country, where the like inconvenience happeneth. But to avoid the worst, if every Householder dig up the next ground to his habitation, and round about the same, and then burn it, those moist foggy vapours will not appear, specially after the Sun hath once warmed and pierced into the earth so dismantled and laid bare. Secondly, let them dig wells near their houses against winter, that they may have water in despite of the frost or snow. Thirdly, let them provide them of fuel enough before winter, to have the same more sear and dried. Fourthly, let them build their houses with a hill, or great store of trees interposed as a shelter betwixt them and the sea-windes, which there are Easterly and very nipping. There is no winter to speak of before the midst of january. And when the Easterly winds blow, the weather is no other, than it is in Holland. And I verily believe, that in the south part of the Land, where it trends towards the west, and where the ground is even and plain without hills, it differs not much from the temperature of the south part of Germany. And for the further encouragement of our Planters, I can avow this for a certain rule, that once being passed a mile or two into the Land, the weather is far hotter. I found filberts fix miles distant from the Sea side, very ripe a month before they were fit to be eaten by the Seaside. So great an alteration there is within six miles' space, by reason that those raging Easterly winds are defended and assuaged by the hills and woods which stand as walls to fence and break their force. Above all things, I wish the Planters to sleep in boarded rooms, and not to be too idle the first winter for fear of the Scurvy. For in all Plantations this disease commonly seizeth upon lazy people the first winter. Yea, Sir Walter Rawleighs' Colony in Virginia, though a hotter Country, 1586. could not avoid this mortal sickness. These rules observed, our Planters may live happily. They may fish a month before others, which come out of England thither to fish, & they may fish three months or more for Cod and Herring, after they are departed, which will much enrich them. CHAP. 5. Sir Ferdinando Gorge is accused by the western Fishermen of England, for hindering them of their stages, to dry their Fish in New England, and from trading with the Savages for Furs and other Commodities. Ferdinando Gorge his answer. Apollo reconcileth their differences. Upon the Friday seven night before Easter, in Lent last, 1626. there arrived here at Parnassus, certain Western Merchants out of England, just about that time, as Apollo had decreed strait execution against some for the eating of Flesh on some prescribed days, for that weighty and political respect of maintaining Navigation, wherein the works of our Creator do show themselves no less admirable, than the land. as soon as these Merchants had heard this necessary Law, with the execution, one of them, a person of very discreet behaviour, desired liberty to speak on the behalf of his poor Country men for some oppressions, which Ferdinando Gorge Governor of the Fort at Plymouth, whom they pointed at, present in the great Hall of the Court of Audience, had under colour of a Patent derived from his Earthly Sovereign of great Britain's Prerogative, most uncharitably & unlawfully committed against them, their Factors, and Mariners on the Coast of New England in America. Apollo willed them to declare their grievances. First, they particularly showed that this place was an Heathenish Coast, untilled, and void of Christian Inhabitants: in regard whereof they took it to be lawful for them being Christians, who in such remote wild Countries were to pass for Freemen, and equal for right with Alexander the great, that went into the East Indies, as they into the West, there to enjoy the benefit of the Law of Nations, to discover new Countries, to exchange wares for wares, Cloth for Furs, Civility for rudeness, and likewise to transport Fish, which they laboured hardly for, Pitch, Tar, Masts, and such like, which they could not have in Europe, without a far greater charge. All this notwithstanding, Sir Ferdinando Gorge by his Lieutenant and Agents, opposed their Commerce, forced them to compound for their Stages, and pretended the Commodities of the Country to be due to him, and his Associates, who first discovered the same, and afterwards had obtained a Patent thereof, of the Noble King james for their use. Likewise, they intimated, that the Sea was free and common to all men, more common than Ergo in the Schools, or the word Homo; which the Grammarians, even since Orbilius, Quintilian, and Priscian's time, have stoutly maintained to be a common name to all men, civil and savage; yea, and to all sorts of women, the chaste, as the strumpet. In respect of which Community, warranted by the Laws of the Rhodes, the statutes of Oleron, by the Constitutions of Holland, and lastly, by his transcendent authority which wrote the Book called Mare liberum, they hoped to settle a beneficial Trading, as well for Fishing on these foreign Coasts, as for such Land-Commodities, which the Savages would truck with them. Apollo understanding of these oppositions, tending in appearance to be a public grievance, demanded of Sir Ferdinando Gorge, wherefore he sought to engross those merchandizes, and to make a monopoly of the Furs, which being bought of the Savages, might in time by this concourse of his fellow Christians, prove a mean to civilize those rude Nations; and specially his Majesty asked him why he went about to appropriate the Sea Coasts to some few of his adherents, which ought to be common, which served to exercise honest men in industrious courses, and to make good his Law against the eating of flesh upon prefixed days? Sir Ferdinando Gorge answered: Most dread Sovereign, the honour of a King consisteth as well in advancing the building up his Saviour's Church, as the enlarging of his Territories, which may prove an addition to the strengthening of his Forces, and the enriching of his Crown. For the perfection of which glorious work, it pleased God to raise me and others to adventure our means for the discovery of this Country called New England, which before lay unknown. Having found it a habitable place, commodious for the use of many distressed people, whom I saw to groan under the burden of poverty in my native Soil; I resolved to imitate the painful Bees, to build houses, like Hives, and therein to transplant them. For which purpose to avoid the confused state of an Anarchy, I prepared the Plantation intended with the support of the Regal countenance, and to that end got the Patent specified by my Adversaries with large privileges, immunities, and power, whereby our Planters might rest assured, not only of security against Drones, but also of the quiet fruition of their profitable endeavours hazarded with their lives, and not to be attained without labours and the sweat of their brows. Of what consequence not only this Plantation is, but likewise all others of the like nature, who knows better than your Majesty, who once a year surveys the uttermost parts of the earth, even to the Southern Pole? For what is it, which renders a Nation unhappy? Next to the want of God's knowledge, which the Scripture terms Darkness, it is the want of necessaries for the sustentation of life, as meat, drink, and apparel. And when through a long peace, and their overspent fields, their Countrymen do increase and mulply, so that the extent of their native Land is not capable nor sufficient to maintain them, what (poor souls) shall they do? If they rob or steal, they are hanged. If they look for work, perhaps they may meet with some covetous wretch that will retain them during the harvest of Hay and Corn: but in the Winter, which in this Climate is longer than the Summer, they may starve for lack of food, raiment and fyring. This inconvenience was foreseen above 100 years since by Sir Thomas Moor, who grievously bewails the oversight of our Policies, for condemning men to be hanged, who robbed of mere necessity; In lib. de Utopia. whereas their Country, like a provident Mother, ought rather to provide them relief, whereby they might live like men borne of a wise and politic mother. Some mothers have loved their children, that they have hazarded their own lives, to get heritage's for their younger children: yea, and were content to suffer want themselves, rather than their offspring should miscarry. Examples we can produce many. How came the world first to be planted? If the first Generations after Noah's Flood, had all abode in Armenia, Chaldea, and Assyria, the rest of the world had been created in vain. Therefore God sundered them by confounding their languages at Babel, that the glory of his power might be noised in all Regions, and the sound of his Name, throughout all Nations. This made Saturn to plant in Italy. This made Hercules to travel to the Atlantic Isles, and to engrave his name on those memorable Pillars at the straits of Gibraltar. This made Iaso● with his brave Fleet of Argonantickes to sail into Cholchos, in hope of a perpetual Trade for the Gold of that place with his Grecian Commodities. How came the Isles, the Isles of the Gentiles to be peopled, but by Plantations transported upon the charge of able and substantial persons. Marseiles was civilised and inhabited with a Greek Colony. From whence are we all come into these parts? We are not Natives, but after many hands led into this Kingdom. We came from Saxony ourselves, as the most of Italy do descend from the Northerly parts of Germany. The Spaniards derive their pedigrees from the runagate Goths, or from the Moors, who likewise glory to be a remnant of the fugitive Arabes. O what a shame is it unto us at this day, to see whole numbers of our English and Scottish dispersed abroad in Popish and Moorish Countries, turned Apostates, and in time foregoing the memory of their natural Mother-tongue, as of the true Faith, wherein they were baptised! Now how easily might this monstrous and inhuman absurdity be prevented by a timely Plantation? To this end have I and my Copartners laboured. But as we were laying the foundation, these Antiplanters envying at those hopeful attempts like those which repined at the rebuilding of jerusalem, would needs enjoy the fruits of our labours, despoiling us of our Stages, and the plain plaits of ground bounding on the Sea; and not thus content, they would cut down a tree worth forty shillings, fit for a Mast, where a tree of two shillings might serve their turn. Sometimes they would either of despite to the Planters, or in a wanton unbridled humour, set fire on the woods two or three miles together. We never gainsaid them to fish upon our Coast, but on the contrary, we were very glad of the occasion. Only we sought to curb their in solencies, which committed these outrages. We endeavoured to hinder their wilful casting their ballast into the harbours, which in small time will quickly decide this present controversy, when the harbours shall by this outrageous abuse, be choked and dammed up without any hope of recovery. As for the Trade of Furs, how can this be a grievance more than it is in England, where the petty Lords of Manors claim a far greater jurisdiction there, to enlarge their Forests and games: yea and some have obtained a Free Warren, that none whatsoever should hawk or hunt upon their Lands, or within their Precincts. If this be allowed in Old England, much more ought we to stand upon out Royalties in New England, in lieu of our infinite charge and pains taken in our voyages, and settling there our new inhabitants. What Gentlemen of fashion will forsake their Country, except they shall have a larger extent of command, and more hopes of benefit then at home? To suffer such barbarous insolences to be done on a man's freehold, cannot but trouble the meekest man on the earth: yea, another Moses, another job. To this I add, how some of these Antiplanters led by an unheardof greediness of gain, have sold unto the Savages, Muskets, Fowling-pieces, Powder, Shot, Swords, Arrow-heads, and other Arms, wherewith the Savages slew some of those Fishermen, which had so inconsiderately sold such dangerous wares to Infidels. By which means they are now become dangerous & formidable to the Planters themselves. And far more fearful would they have proved unto us, if the King of Great Britain our Sovereign, had not strictly made a Proclamation to the contrary, that no Subject of his should presume to sell them any such unlawful ware. up on the brute of which Proclamation, the Savages being hopeless ever to receive of our Nation more Gunpowder; they very circumspectly sowed in the best cornefields they had all the Powder which remained, with full expectation to reap a goodly harvest thereof, as of Mastard or other seeds. Apollo according to his wont manner, having paused and meditated on the Plaintiffs and Defendants allegations about one quarter of an hour: at last pronounced this definitive sentence. Forasmuch as we conceive both this Plantation, and the Fishing Trade to be very expedient to Great Britain: we order both of them, like Hypocrates Twins, to consociate together in brotherly amity, and to assist one another without malicious emulation. That the Fishermen have convenient places for the drying of their Fish on the land, with as much woods as will serve for their fuel during their abode in that Country, and for their return homewards by the way, and also as much woods as will build up on repair their Ships & Stages; provided that the common sort of Mariners shall not of their own heads, without their Master of the Ship, and one of the chief of the Planters be present, cut or cast down any woods, but what by them shall be seen fit for those necessary uses. Secondly, that none of the Fishermen shall throw their Ballast into the Harbours to deface the same. Thirdly, that for some few years, they shall not traffic with the Savages, but shall leave the same to the Planters, until the Plantations be completely strengthened, and of sufficient power to live of themselves, and be conveniently armed against those barbarous people. Fourthly, that all such plaits of plain lands, near to the Harbours, which the Planters shall from henceforth rid of woods, and make apt for Stages to dry fish upon, shall belong to the Planters: And that all such places which the Fishermen have already rid, and built Stages upon, shall appertain to them for ever. As also all such Stages, which they shall hereafter build for that purpose. In lieu of which privileges, every Ship shall transport a Tun of such provisions which the Plantations want, receiving for the same, ten shillings, towards the fraught, and the price of the goods by them disbursed in England. Fiftly, that both the Planters and the Fishermen shall join and suddenly assemble all their forces together with their best endeavours to expel Pirates, and their Country's enemies; if any arrive on that Coast, with intent to prey upon either of them. Sixtly, if any dissension happen betwixt the Fishermen and the Planters, the matter shall be compromitted to twelve men's arbitrement, six of the one side, and six of the other, and if they miss to accord the party's difference, than the chief person in the Plantation, and the Master of the Ship, whereof the Fisherman is, to end the business as umpires and principal judges. CHAP. 6. Apollo moved to pity upon a Petition preferred unto him by certain Sailors Widows, whose Husbands perished in the voyages under the East Indies Company, causeth four famous Knights of Great Britain, Sir Francis Drake, Sir M●●●in Furbisher, Sir Henry Middleton, and Sir Thomas Button, to signify their opinions, whereabout the best passage to the East Indies did lie. Upon the Feast day of Saint Mark the Evangelist last passed, 1626. as Apollo was conferring with certain Cosmographers, for the advancing of the East India Trade, the Lady Pallas whispered his Majesty in the ear, to admit some into that conference, which had been principal Navigators employed for discoveries towards those Coasts. For said she, though speculation be the most noble Science in Philosophy, yet for the achievement of a real and beneficial Trade, it serves to no other use, then as a Preparative in Physic to make the humours pliable and tractable for the ensuing Purgation: the which notwithstanding may prove erroneous and deceivable, if it meets with a malignant, stubborn, or perverse matter. For who can by a conjectural knowledge, pierce into more hidden occurrences? There is as much difference betwixt speculation and practice, as is betwixt a clinical scholar, discoursing of Countries by his Map or Globe on a Table, as a Mariner traversing the Ocean, where oftentimes he meets with such difficulties, that he is forced to return home, and to wait for a more seasonable opportunity. Therefore if you mean to hold up and continue this Company, it were good you sent for some choice and well experienced Navigators which may direct this business, associated with the Gentlemen above named. Apollo liked very well of this advice, and presently caused these four famous Knights to be sent for, Sir Francis Drake, Sir Martin Furbisher, Sir Henry Middleton, and Sir Thomas Button. As soon as they were come into his Majesty's presence, he related unto them, that upon a Petition exhibited unto him by many poor Widows of the City of London, and of other Cities & Towns in Great Britain, how their Husbands perished in their voyages to the East Indies, by the distemperature of the climate, in passing so often under the Tropickes, and the burning Zones, they therefore desired either that he should dissolve the East Indie Company, or find out a more convenient passage to these Countries, where the Spices grew, which their Country men wanted. Otherwise they must of necessity continue still unmarried; or live in daily fears to lose their succeeding Husbands, who for their relief would hazard their lives, as the others had formerly done. For such was their inevitable Fate, they said, that none would adventure on Sailor's Widows, but men of the same vocation. Upon which clamours of these distressed Creatures, his Majesty being moved to pity and commiseration, required them to yield their several censures, by what passage the English Nation might traffic into those Lands of Spiceries with less perils and losses of Sailors. Sir Francis Drake first delivered his opinion, that the modern Cosmographers agreed upon four ways to the East Indies: Two imaginary, by the North-east, which Pliny mentioned, Sir Hugh Willowby attempted, and the Hollanders prosecuted upon the North of Muscovy to Nova Zembla, Waygate, and the Ri●er Ob, but all in vain: and by the Northwest, which Sir Martin Furbisher first entered into, and Sir Thomas Button sithence pursued, but without fortunate success. The other two ways to ●aile into the Lands and Lands of Spices, were famous, which himself had past. The one through the straits of Magellan, the other by the Cape of good Hope. Of these, he liked those of Magellan, and now the rather, for that Tierra del fuego, which is the South part of those straits, is lately found out by certain Hollanders, to be an Island: And that himself had been driven by foul weather, as far as 57 degrees of Southerly latitude, where he found some Lands, and in all likelihood, an open passage about the 60. degree, which the Hollanders tried to be true, now styling the same, Lameers Streights. This way he approved less dangerous than the other, specially to the Molucca Lands: so that they would begin their voyage about the end of August from England: that they might arrive there by the end of December, which falls out to be the first of june, or end of May, in these straits. Sir Maurice Abbot contradicted Sir Francis Drake, and said, that the greatest comfort in such long voyages, was to be sure of fresh victuals, which they could not be assured of, by those South-west Streights. To this Sir Francis Drake answered: that for Wood, Water, Fish and Fowl, they might have enough on this side, and near the straits; that they might be relieved in distress at the River of Amazons by their Countrymen, where Captain North, Captain Parker, and Captain Christmas had planted, whereof the two last lived there of late, four years in despite of the Spaniards, whom they wearied out of the Country with the help of the Natives, for all that they came with 1500. men to surprise them. Being past the straits, they might have fresh victuals in abundance at the Island of Mocha in the height of 38. degree, which is subject to the States of Arauco, deadly enemies to the Spamards, and but five or six leagues from that Centinent. Or else they may get some with ease at the Island of Saint mary's, twenty or thirty leagues further. If the Trade be to the Moluccaes, they may spare two months voyage this way; and also they shall meet with Salomon's Isles, and many rich places upon the Coast of New Guinea, which afford plenty of victuals, Gold, Pearls, and Spice. Sir Henry Middleton much misliked this South-west way, because of the uncertainty of provision, and the solitariness of the voyage; whereas he was sure all the way by the Cape of good Hope, at Sancta Helena, Soldana, at the Island of Madagascar, to be stored with necessaries until he came to his journey's end. Further, he said, as also the East India Company confirmed the very same to be true, that they had small doings now to the Moluccaes: For their Trade lay about lava maior, where they had a Factory at Bantam, and to Serrat in Cambaia, to Sumatra, and the Persian Gulf. After some altercation betwixt these last aforespecified, Apollo commanded Sir Martin Furbisher to declare his opinion touching the Northwest passage, which he accordingly did, proving that the most part of Meta incognita, where he had been, seemed by all probability to be broken lands and Lands, and that if he had had sufficient store of provision, he would have adventured through in despite of the mountains of Ice, which threatened to immure him in. And that he much marvelled at their slowness of late, which finding the passage clear and open in a far more temperate climate, then where he had been, did notwithstanding miss to find it out. Sir Thomas Button much incensed to be taxed for slowness, who had busied himself all the days of his life in warlike actions, having been at the sacking of Cales, and employed in Ireland against the Spaniards, in Hispaniola, at the voyage of Algiere, and many other Sea voyages, for answer said, That if Sir Martin Furbisher had wintered in the 58. degree in America, which experience taught to be as the 63. degree of Europe's coldness, he would not have been so brief to impute slowness unto him. As for the Passage, he verily believed as Sir Martin did, it lay open. And that he would have done his endeavour to have sailed through. For in hudson's Bay, he saw two very likely passages towards the Northwest, to enter in; but that he was otherwise authorized and commanded to go on Southwestwards to the bottom of hudson's Bay, so that he durst not but follow the tenor of his Commission. Yet notwithstanding he hoped, that he had not spent his time in vain, during his voyage in those angry climates. For first he discovered, that those Seas could not be sailed through, but in june, july, and August, being always subject to fogs, ice, storms, and sudden winds. The sun seldom seen, so that the best Navigator can hardly observe the certain height thereof. Only his chiefest comfort during his abode there, was, that the days were very long, with very short nights: though otherwise the want of clearness to observe either sun or star, were able utterly to overthrow the whole voyage. Further, he noted, that Trumpets might not be spared, but most necessary to be had of such as pass in those Seas. For if two ships went together, they would quickly lose one another by reason of the thick mist, though they went so near as they might hollow one to the other. Likewise, he said, that shirts of male might not be spared, for fear of the savages arrows out of some ambuscado: Or else thick leather Targets made of Buff, as the Spaniards use. To this he added, that by experience he found another necessary note, which he wished all such as were employed in these remote Erterprises to bear in mind, to carry with them good tools, as well for repairing of their Ships, as to dig on the land, if they suffer shipwreck: And withal, the fittest engines which can be devised for weighing of shipping upon such occasions; and in any case a couple of Crabs to be brought along with them in these unknown Discoveries, for the hoising and landing of their Ships, or other heavy necessaries, as Artillery, Timber, etc. Also, that the Discoverer should mark the set of the Tide. For whensoever he loseth his strong Tide, or finds ground in 100 fathoms, let him rest assured, that he goes out of his direct course, for the finding of this hopeful passage. To conclude, Sir Thomas Button delivered two notes more of great consequence for the preservation of the Discoverers healths and lives, which Apollo better liked then all the former Discourses; whereof the one was, that he observed Aqua vita, Sack, and such hot liquors, to become most hurtful to his men in the cold Winter, and on the other side, small drink and Barley water most sovereign to maintain them in health. The other observation was, that the juice of th●se tender branches or sprigs of trees which flourished fresh and green in the Winter, outdaring the bitter blasts, and withstanding the extremity of the frosts, being pressed out, and ministered to the sick, did miraculously restore them to their health, And the means of his first knowledge thereof, proceeded by seeing of the multitudes of Partridges, which fed and lived thereon all the Winter, to become fat and plump. CHAP. 7. Apollo's Censure of Sir Thomas Buttons voyage to the Northwest Passage. His Directions for the preservation of health in frosty seasons, and for the preventing of the Scurvy. An Elegy in their commendations which adventured their persons for the discovery of the aforesaid Passage. APollo seemed much delighted with these narrations of Sir Thomas Button; and to let the virtuous of Parnassus know somewhat more of these remarkable events, he made this discourse: How many famous Captains here have I admitted into my Court, which never entered into these hidden and magisterial secrets of nature? Nay, how many wise Philosophers be there here graced with my favours, which understand not these wonders of natural effects? This Gentleman hath sufficiently performed his part in the discovery of the Northwest passage, considering the power limited unto him by his Commission, which he might not with safety transgress. Yet I could wish such as be in authority in assigning the like Commissions hereafter, to add that Clause, which King Henry the eight of England sometimes used to enable his Generals with, that if that service proved disastrous and unfortunate, notwithstanding the former words of the Commission, they should preserve the Honour of their King and Country by some brave exploit of their own projecting. For many occurrences may, like rubs, light in their way, which the clearest Eyes of State could not possibly foresee. Sometimes the Enemy may have a silver bridge by sly intelligencers into his Neighbours Land. Sometimes a Commander may meet with a good booty at Sea, though he were beaten off from the Land. Or if one place be strongly barricadoed, he may find another most easily to be won. What overthrew and utterly dispersed the invincible Armada in 1588. but the precise rely, which the Spanish Admiral stood upon in regard of his Commission limited by the Council of Spain? Let this suffice to excuse Sir Thomas Button for his not entering into one of the two passages, which he suspected to crown the Discoverers voyage with eternal fame. And now to enter into the latter points of those secrets, which he mentions to have tried, so useful for his people's health; know this, O ye that study Physic, that as Hypocrates wrote, men's inward parts, specially the stomach, is hotter in Winter then in Summer. Look in an extreme frosty Winter, how all the sap and virtue of Plants and Herbs, shoot inwardly, and descend into the root, running thither as to their sanctuary, refuge, and last help in nature. Even so stands it with the body of man, which for vegetation and vigorous constitution, may in some sort be compared to a Plant. In Summer, the heat and radical moisture is dispersed here and there, up and down, and through all the parts of the body, so that the heat in the stomach is of a mild oily warmth, and at that time more truly natural, then in the winter. For Experience teacheth, and Anatomists confirm it, that in the winter, chiefly in frosty weather, man's liveliest heat settleth itself in the stomach, near the heart, the centre and root of life, the other parts being oppressed with cold. There likewise it will begin quickly to inflame in frosty seasons. When the raw air gets into the body at the mouth, and at the pores, or at such time, when these pores of the skin and outward superficies become thickened, whereby the spirits may not have their free evaporation. Hence grow oppilations and obstructions; and consequently the Scurvy, being aided on by the meseraicall veins, full of putrified dampish blood, or by the melancholic spleen, swollen with too much windy nourishment. For the abating of which infirmities, moist opening medicines of a biting nature, cooling and piercing liquors, somewhat of a milky mildness, and the juice of springing herbs, must be regarded by a wise Physician, and preferred before strong liquors and fiery Drinks, which commonly are too too binding. I do therefore much commend this Knight for this careful observation, as for the discovering of those tender Plants which jaques Cartier applauds to be so sovereign against the Scurvy, and called Anneda, by the Savages of Canada. But now of late years, this precious Plant hath been sought after by Champleine and other Frenchmen, albeit without success; until this Gentleman renewed the memory thereof. And most famous had he yet been, if he had transported hither some Setsor Slips of these powerful Plants, which by this time might have increased to succour many an honest man's life distressed by this hidden & treacherous Guest. I have spoken the more largely of this sickness, because our modern Practitioners in Physic should take this observation for a watchword, that most of the new diseases, Agues, putrid Fevers, and such sicknesses as spring in the winter or in the beginning of the Spring, they be but waiting-Maids to this traitorous Lady; & for this cause, let them begin their Cure with the Scurvy, and with the cleansing of the Blood, and the rest will vanish away, as it were by miracle. As soon as Apollo had ended this speech, he charged Hypocrates, Galen, Aegineta, and other famous Physicians, to take care over all the English Sailors, which from thenceforth, should hazard their lives to the Indies. He likewise commanded the East Indies Company to be more bountiful to the poor Widows, whose Husbands chanced to miscarry in their service. Lastly, his Majesty caused the London Merchants to join together for the prosecuting further of the Northwest passage, and for the honour of those brave spirits, which had already adventured their persons in the discovery, to engrave on a brazen Table these verses following, and the same to place as a Frontispiece on the Delphic Palace: Orbis in Occiduâ latitat via parte sub Arcto, Ducit ad Eoum qu● magis apta mare. Dux Frobisherus, Davis', Hudson, et inclitus ausis Buttonus validis hanc petiere viam. Cambria non tantum, sed et Anglia laudibus effert Te, Buttone, suis; aequiparátque D●ako. De quot te memorem saluum evasisse periclis? Sint testes Indus, Maurus, jenrnus, Iber. Non glomerata tibi Glacies imperuia ferro, Non Hyemis longae nix numerosa nocet: Quin tunc ulterius transisses, altera navi; Obuia succedens sirelevasset onus: Albioné mque novam nobis incognita Meta Tum benc vulgasset per fretanostramaris. near to the Pole, there lurks within the West, A shorter way to sail into the East. Brave Furbisher, Danis, and bold Hudson Sought out this way with the valiant Button. Not only Wales, but England rings his name, And with great Drake compares our Buttons fame Though Ireland, Spain, India, and Africa rage, To bear the brunts of his stout Pilgrimage: Yet they will prise him more, when more they know How he endured a winter deep with ' Snow. For eight months space, besides the Icy hills, Which Nature's ears with strange amazement fills. And if supplies had come in his distress, New Pillars he, like those of Hercules, Had raised, but with Plus ultra in the place, Where Drakes new Albion waits for Britain's race. CHAP. 8. The Merchants of Lisbon do complain on the English and Hollanders, for trading into the East Indies for Spices, Drugs, and other Commodities. Apollo rejecteth their complaints, and adviseth, how they may sail thither with lesser inconveniences, than heretosore. APollo having given order to the Inhabitants of Great Britain, to set forwards some Ships for the discovery of the North west passage: word was presently brought to the Portugeses, that his Majesty had interessed the Protestants in the Trade of Spiceries. Whereupon the City of Lisbon sent to Parnassus four of their most substantial Citizens, where being arrived, they made means by Osorius one of their learned Bishops, to have a full Audience of their matter the next Court day, which fell out on the fifth of june last, 1626. as Menante the grand Postmaster delivered the last week at Paris. But Mercurius Gallobelgicus affirmeth otherwise, that this weighty cause was discussed on the ninth of june. Such is the disparity of judgements, and inequality of reports, that we cannot rightly be informed by any of these Currents concerning those passages, which happen in our nearest times. How much less than shall we credit Historiographers of elder ages, which have left us the occurrences of many memorable affairs, which ought to serve as mirrors to posterity? Howsoever, most true it is, that the East India Cause was decided before the sun entered into the Tropic of Cancer, in this Month of june last. The ground of the Plaintiffs suit was fixed most upon the Division, which Pope Alexander the sixth made betwixt the House of Castille, and the House of Portugal, about 120. years past, that all the whole world then newly discovered, or to be discovered, should equally be shared betwixt them both; the East Indies to belong unto the Portugeses, and the West Indies to the Castilians; the same to have and to hold to either of the said Nations, their Factors, and Agents for ever warranted contra omnes gentes. Under colour of which authentic Patent, they freely enjoyed the same, until the bold English and Hollanders lately intruded into their Liberties, and have usurped many of the Coasts in those rich Countries. Apollo not wont suddenly without mature deliberation to order causes of such high consequences, sent for Peter Martyr the Author of the Decades, and asked him, how that Partition became ratified? Peter Martyr now a member of the Corporation of Parnass●●s, and not daring to conceal the verity of that business from the sincere Head of the virtuous Society, answered, that indeed such a Capitulation was treated of betwixt those Princes, and that just, as the said Commissioners intended to divide the whole world by certain Lines and imaginary points in the Globe, they were quite put out of their agreements by a Knavish Boy, who at that time accidentally bathed himself in a river near unto them, as they debated of these Lines, and hearing the Commissioners varying and wrangling about the drawing of these new Lines, he turned his back side unto them, and wished them to form the same equally, as if they should delineat from the Centre of his Ano, and so taking the same for a pattern, the one half should appertain to the one, and the other half to the other. Upon which ridiculous interruption, the Commissioners being abashed and ashamed, that a Child should touch so seriously upon their Master's ambition, they departed, leaving the partition unperfect. Apollo perceiving that the Portugeses drift was to engross the whole Trade of Spiceties as a Monopoly prejudicial to others of the Christian Profession, utterly misliked their a spiring and greedy purposes, and after some bitter exprobration of their Covetousness, he framed this speech unto them: In going about to appropriate the whole world to yourselves, ye seek to eclipse the power of the Omnipotent, to forestall the wonderful Art of Navigation, and by keeping back the Protestants, to let the mahometans still to join with you in this beneficial Trade. I confess your Nation deserves to be commended for your discoveries of the Cape of Good Hope under Vasco de Gama. But afterwards, for you to engross into your hands more Coasts and Trades than ye are able to manage, is mere avarice, and a wrong to your Creator, who happily by these your Neighbours adventures, may in time to come discover as yet more unknown Countries, and settle in those remote places the word of God, even beyond New Guiny, where more Noble Nations do yet reside than ye have found out. What greater glory can arrive to this part of the world, then to search into the uttermost parts of those Southern Regions? In all civil Countries, the Inhabitants must as well look into the Artificial ways of acquiring wealth, as into the natural means abounding in the places of their abode. This consists in Corn, Cattell, Wool, Led, Tin, or in the like Commodities, which are ordinarily and without much Art derived from their native Seats. The other depends on their industry and more curious skill to work upon those materials, as by their Wool to Compose Stuffs of Serges, Perpetuanaes', Paropous, or the like; or else by Commerce and Traffic to exchange some of their superfluous wares with Foreigners, for some of their superfluities. Now in trading to these remote Countries, questionless some of these goods are exported to countervail those Wares, which Strangers might otherwise, to the prejudice of the Kingdom, import and bring in. Before the Londoners and the Hollanders did set out Fleets to the East Indies, the Turks used to share with the Portingalls in those Commodities which now the Protestants trade for. Heretofore they paid at Lisbon, Aleppo, or Alexandria for every pound of Pepper, two shillings, whereas now they pay but three pence in the East Indies, for Mace four shillings six pence, which now stands them but in nine pence. Cloves at Lisbon or Aleppo, four shillings six pence, and now but ten pence. Nutmegs there two shillings, here but four pence. Indigo four shillings, here twelve pence the pound. Likewise they paid for raw Silks out of Persia, twelve shillings, but now they pay at the Persian Gulf, not eight shillings the pound. Whereby a good Commonwealths-man may observe, what Gain there may redound to Great Britain, if this rich Trade be graced and followed. And if they transport no coin out of this Kingdom, but Spanish Reals, Dolers, or outlandish monies, carrying also some of their Tin, Carzeyes, and Broad clothes, to the Persian Gulf, where they are best vendible; there is no question, but this Kingdom will become much enriched. For the sound of Denmark, the Hans-townes, and France will return us more money, than they have need to bring into the Indies. But first I could wish Aesculapius to call a consultation of his best experimented Physicians, and to lay down a dietary for their healths, for a Northern man taken out of his natural Element, and placed but for a small while in those fiery Climates, will quickly droop. And now in the interim until this consultation be concluded, out of the experience of such as traveled into those parched Countries, I wish them to ballast their ships with Turnips, as a Defensative against the Scurvy, to carry along with them the salt or juice of Scuruygrasse well sodden, and stopped up in glasses, and above all, the juice of Lemons. Item, to bring along with them, good store of White wine Vinegar to mingle with water, a liquor which preserved Sir Francis Drake in his long voyage round about the world. Item, to use Cider, and such cooling drinks, more than Wines or Aqua vitae; saving at times of excessive heat, when the body becomes fainty, and the spirits are withdrawn into the outward parts. Then, a little draught of their hot waters, or a cup of Sack, will refresh nature, although they sweat never so much. For it is found out by experience, that the moisture which lies within the body, is exhaled and forced into the exterior parts, and that the inward part then forsaken of that moist comfortable humour, and being cold, gladly receiveth a sudden restorative to repair those annoyances, which the violence of that unusual heat hath extracted. Item, to feed betimes in the morning, and not at noon, when the Sun is vehemently hot, or else late in the evenings, once or twice a day, as their stomaches serve them. To wind up this discourse in a word, I exhort our East India Merchants, to bear in mind these few verses: If Englishmen, which India's Coast do range, May not have Spice for English goods exchange: far be it from a Christian to transport Our Treasure hence into an Heathenish Port. 'Tis better with plain cheer to make our Feasts, Then with repentance late to welcome Guests. While these Avisoes I to England give, The Hollanders I mean not to forgive. Beware, lest whilst great bulks of Ships ye raise In hope of Gain, ye reap not more dispraise. How many men by Fevers to our cost, Bred of Sun's heat and salt meats have we lost? cum sine Thesauri massâ, nec Aromata vendat India, nec mutet quae sua Terra refert: Absit, ut hunc Belli Neru●m Mercator avarus Tranferat, a●t ditet Regna inimica Deo. Quam satius foret absque dapumprandere patellis, Excidio Patriae quam saturare gulam? Dum tibi vaticinor, non Belgis parco: cavete, Ne Nautas, moles amplific ando ratum, Diminuatis opum spe; manducare salita Accelerate rabiem Sole calente Febris. CHAP. 9 Apollo sends for some of the Merchant's Adventurers of every several Company out of Great Britain, graceth them with his countenance, and promiseth them the continuance of his Favours. AFter this business of the East India Trade was thus recommended and blest by his Majesty, with all auspicious graces, bonis avibus, and with sails of comfort velis secundis committed to Neptune's protection: His Imperial Majesty sent for the other Adventurers to foreign Countries out of Great Britain, some of the Moscovy Company, some of the Turkey Merchants, some of the French Trade, of the Sound, of the Dutch, of the Greenland Company, some of the Virginian, of the Summer Lands, of the River of Amazons, of Guiny, and Binny, and of other Adventurers, he caused some to appear before him, charging them to follow their Trades without any more fear of Moorish or Dunkirk Pirates. And particularly he charged the Adventurers into these last recited Coasts to pursue their erterprises, to save their Country that wasteful expense of Tobacco, which yearly would be exported out of their Country, if they did plant that weed in those hot places, specially at the Amazons, and at the uppermost part of the River of Gambra in Guiny about the 13. Degree, not a Months sail out of England, they should reap a rich harvest of Tobacco; besides in this last, they might get Hides, Elephants teeth, Cotton yarn, yea, and perhaps meet with another Golden Fleece, if it be true, as some report, that the King of Morocco hath his fine Gold in exchange of Sale, from People inhabiting not far from this River of Gambra. All these hopeful Projects did his Majesty lay before our Britain's, exhorting them to become more industrious, to cast by the hideous coat of Poverty, and with an undaunted courage to sail into the uttermost Ocean. Impiger extremos currit Mercator ad Indos, Per mare pauperiem fugiens, per saxa, per ignes. CHAP. 10. Apollo to make the Golden Fleece a complete Catholic Restorative to the State of Great Britain, commands the seven wise men of Greece to declare out of their experience, some more means for the enriching of that State: which they severally perform. NOtwithstanding all these profitable projects, and more than real appearances of the Golden Fleece, Apollo in another Assembly held at Pindus by reason of the violent Summer's heat, which infested the populous City of Parnassus, in a Speech reiterating that as yet the Scales were not equal, for the benefit of Great Britain; his Imperial Highness concluded, that the Golden Fleece should be a Catholic Restorative as well for the Inlanders and the Sea Coasts, as for the Plantations to be advanced forwards; and therefore he wished the seven wise men of Greece to repair their reputations lately lost in missing to reform the world, and to devose some new Remedies and Commodities for the perpetual good of that Monarchy, which he laboured to preserve as the apple of his eye. Byas was chosen first to signify his Opinion; who discoursed in this manner. I have traveled over all this spacious Island, and by a curious survey, I found more Parks for Dear enclosed in this Country, then in all Christendom besides. I found many Commons, Mountains, Heath, and waste grounds, which might be better converted and severed for bearing of Corn, Grasse, and Hay, wherein the labour will quickly defray the charge, and mightily enrich the Natives. In Lincolnshire about the Washeses and Marshes, there may many new habitations be erected in imitation of the Low-County men, who have won from the Sea, as the Venetians before them their famous City, more unlikely grounds than any I saw in Lincolnshire. A Patterne wherefore let them take from Sir Hugh Middleton, that renowned Baronet, which makes London for ever obliged unto him for her water, a piece of work eternising his Name so far, that a Spanish Ambassador upon the sight thereof ravished with admiration, protested, that if such an enterprise had been achieved in Spain, his King had ennobled him with the Title of a Count This industrious Gentleman, together with Sir Ambrose Theloall, pursuing on the like profitable works, recovered above 1000 acres of Land from the Sea, in the I'll of Wight, worth a thousand pound a year. And if others would follow their virtuous examples, doubtless the event would crown their designs and cost with prosperous success. If Commons were husbanded and tilled, by such enclosures the Commoners should reap that commodity severally in 20. Acres, which they could not in 100 while they lay confused. A little Good is better managed, t●en much disorderly enjoyed. Some men will get more by their Gardens and Orchards, than others by their Blow Lands. How many Mountains, Heaths, Wastes, and Furzy grounds might be converted to better uses than they be at this day? Yea, and many thefts, robberies, and other intolerable abuses, might be prevented by these enclosures. Here Bias ended; when Pittacus began to discover his Plot. Well hath my Collegiate Bias manifested a matter of great import, beneficially tending to restore Great Britain to prosperity. But what shall the Inhabitants afterwards do, when the genuine and native virtue, which now is verdant, of a lively saltish vigour, spick and span new, what shall they do five or six years hence, when they have throughly gotten the maidenhead of these wastes, and wearied all the youthful grain of these grounds with bearing of Corn? Will they feed and suck still on the blood of their decayed veins? The best grounds will grow out of heart in a short time, unless they be holpen by Art. I confess the subject, which I intent now to commend, is sordid, rude, and more beseeming a Clownish Coridon, than one of my education in this magnific Court; yet nevertheless, because the same serves to enrich his Majesty's Territories in these Western Coasts, which he holds as dear as his Thessalian Tempe, I will disclose the secret means to renew the life of overwearied Lands. There is no ground but hath Marle, either near the superficies of it, or deeper in the womb of the earth abounding. This Marl in some Countries, by the revolution of time, is turned to lime, or limestone, and this lime in some places is grown to a finer mould, even to chalk, which is the perfection of all Marl. Where none of these abound, nature having not as yet wrought herself to her fullness; I wish every Landed man with an Augur, boarer, or piercing worm, to search and try in the deepest part of his earth, where the same lieth hid; for surely shallow or thick, he may find Marl upon his Land. If it be oily, unctuous, and clammy, than it is fat and rich. It is of sundry colours, and different likewise in the goodness. For there is a yellow Marle, a Red, a Grey, and Blue; all which are good, if they be oily and slippery as Soap, and mixed with earth; as also weak, if it be incorporated with gravel, stone or sand. The red Marle is the worst, unless it be found to lie near the blue. For the best is the blue in operation, and will last longest. Next unto it is the yellow, and the grey better than the red. All which may be searched after in the veins of the earth. Having met with it, let the Husband man glory, that he hath met with treasure, able to supply his own and his Country's necessities. Only let him take this for a Caveat, that at the first marling of his ground, he must look he plow not with broad and deep furrows, but narrow, lest he throw his Marl into the dead mould. For the nature of Marle is to send all the goodness downwards, and for that cause it must not be buried too deep, but still kept aloft on the upper mould. And in this it differeth much from Dung and Muck, which spend their virtue upward, and will ascend by their misty vapour springing up to the face of the ground, though they be buried deeper than they ought to be. I could admonish men oftener to hearten their outworn grounds with other remedies, as with the soil of old Ditches, or with sand, or to transfer and temper fresh earth brought from lay grounds, with their overspent mould, as they use in Devonshire. Or to add tough clay to the tender sandy, for the one is life to the other being so incorporated, specially moist with the dry. But I hope this being practised, their Corn fields will produce sufficient increase, so that they shall not become too often beholding to the Sound of Denmark for Rye, as commonly heretofore every five years they have been. Periander after this speech, produced his opinion: Seeing we have, like Moles, begun to treat of earthly Commodities to enrich this decayed Country, let me exhort them to plant Orchards, the benefits I dare well say, will countervail the French Vineyards if they be rightly followed, and need but small pruning and looking to after the first planting. By this way they shall have Cider, which with a little help of some Spice, will go beyond most of their Wines, and consequently, save above six hundred thousand pound a year, which now most lavishly are consumed by them, even to the cutting and ending of their fatal thread. Already some discreet and circumspect Landlords have covenanted & conditioned with their Tenants, that they shall every year during their Leases, plant fruit Trees: which if others will imitate, not only wines will grow in less use, but malt will be spared out of the superfluity of their store, to furnish the needy, and supply Navigations and Plantations abroad. As soon as Periander had done, Thales the Milesian took his turn and spoke: Many small pieces of meat put into the Pot, make fat pottage, and as the other Proverb implieth, many a small makes a great, and mountains were made of small motes or atoms, which I allege in my defence at this present, for though I cannot promise Golden Mountains to augment the State of Great Britain, yet I dare avow, that I shall reveal one Project which shall spare them sixty thousand pounds a year now of mere necessity transported into France and Spain for Salt. Why may not they erect good store of Salt-houses in England near those places, where Coals are digged, about Newcastle, in Lancashire, and in Wales, where lately an Alderman of London had one, which supplied Bristol, and those Western parts with very fine Salt? I know not what makes men so backward now adays, unless they are made to believe by the Spirit of Error, that a bare naked Faith will justify them with doing any deeds of Charity. For besides their yearly gain, they may do very meritorious deeds equal to Alms giving, which as S. james writes, will cover a multitude of sins, in setting the poor at work. If they think it much to erect so many Salt houses, as will serve all the Islanders, by reason of the dear rate of Coals to be converted for other uses, let them set up some in Newfound land, some in New England, and others in New Scotland, where they may have plenty of woods. And it is known, that Wood fire without converting Wood into Charcoal, will serve to boil Salt as well as Coal. There Salt being at hand to be had for the fisher-men's use, it will save at the least twenty thousand pound, unto the English, which now with the tonnage and the Salt Discovery of Newfound Land. they are forced to be at charge. Captain Whithorne in his book of the Commodities of that Country, among other exceeding good notes by him there delivered, writes, that one Pan will make above 20. bushels of good Salt in every 24. hours, only with man's labour and the Salt water; and not, as some do use to make Salt upon Salt; which so there made, shall not stand in three pence the bushel to those that provide in that manner: Whereas Salt now stands them in twenty pence at the least every bushel. And as the said Captain Whitborne further affirmeth, that Salt thus orderly boiled, doth much better preserve Fish, whether it be Ling, Cod, or Herring, and keep it sweeter, then if the same were seasoned with any other kind of Salt. Yea, and Fish preserved with this white fine Salt, will sell dearer in Spain or Italy, then if it were salted with the other muddy Salt. After Thales, Chilon began his relation in this wise. I think there is money enough in the Land, if people would bring it forth to take the Air, that Air which God made common for the poor as the rich. What a deal of Plate is there in London, and in rich men's houses, which some had rather go directly into Hell, then to sell it for the common good. It were fit that such creatures had Tutors, or as the Civilians say, Curators to manage their Estates for them, seeing they have not the benefit of reason to distinguish what is convenient for mortal men, which must suddenly return to the dust of the earth, and then whose shall these Goods be, which these Fools have prepared with curses, & disquietness of mind? If Commissioners and Presenters were upon their oaths, to sound & search into every man's ability; Subsidies might be trebled on some, and the needier sort eased. But in vain do I speak of Tutors, Commissioners, and juries, if Merchants be not looked unto, that they transport not Money, Plate, or Bullion, as the Statutes of Edward the 3. Richard the 2. Henry the 4. Henry the 6. Henry the 7. and Edward the 6. do all strictly prohibit. Erasmus in King Henry the 8. days, was like to feel the severity of those Laws, if that Magnificent King had not highly favoured him. For when this famous Scholar thought to take shipping to go into the Low Countries at Gravesend, the King's Officers confiscated 300. pound which he had gotten in London, by the liberality of the King, Sir Thomas Moor, and other favourers of Learning in those days; so that poor Erasmus, like another Pauper Henricus, was constrained to return back to London, where after that he had bewailed his mishap to Sir Thomas Moor, and other friends of his, he was advised by them to repair to the Chamber of Presence, when this noble King sat at dinner. The King wondered to see Erasmus, who had taken his leave of him above a fortnight before. And thereupon merrily asked him, what wind drove him back again to his Court, whom he imagined to have been at Rotterdam? Erasmus showed the Case, how his Majesty's Officers used him. The King understanding the matter, bestowed on him 60. pound towards his stay, and wrote to the Searchers, commending their dutiful care, that they should repay Erasmus all his money. Many Noblemen also being present, encouraged by the King's liberality, presented Erasmus with good gifts, which with the Kings, amounted to 300. pound more; so that he returned home into his Country with twice so much more money, than he brought with him into England. And from thence forth in all Companies, applauded the justice and liberality of the English Nation. If Officers would watch to do their endeavours for the seizing of Coin, which may be transported yearly in●o Foreign parts, doubtless money would become more plentiful within the Land. Here Chilon ended. And Cleobulus framed his speech in this manner: So great is some men's Covetousness at this time, that they had rather hazard their souls to hell, rather than to employ their money for the honour and weal of their Country. They will rather keep it by them, then lend part to relieve their dearest friends. And I know not how to compel these wretches to bring it abroad, unless the Commonwealth would order Tutors over them, as my Brother Chilon advised, grounding the equity of this Order upon the ancient writ, de Lunatico inquirendo. For surely a spirit possesseth them worse than that, which madded Saul. There is no other way to draw money out of miser's hands, but by hope of profit. Since the Statute enacted in King james time, for 8. in the 100 money is far more scarce. And therefore in my judgement, if that Act were repealed, there might ensue a twofold benefit. First, money would become more plentiful. And then if an Act were made, that Usurers might be tolerated to take 9 pound in the 100 pound, for one years' use, & that the party which borrows, should pay 20. shillings more to make it up 10. pound, as in former time, and this last to be converted towards some meritorious work, money would wax more abundant, and no man would grudge to pay 20. shillings for a virtuous purpose. And perhaps the same would lessen the exaction of the rest in the mercy of God. To this furtherance of money I would have those Brokers and extorting jacks receive corporal punishment, who shall by indirect tricks and monthly bills exact upon pawns more interest, than ever the jew of Malta took of his deadly enemies. After him the Lawmaker Solon discoursed, as followeth: I have heard this day sundry pretty projects pronounced by my Colleagues for the enriching of Great Britain. But if all these fall out happily, and the Devil still continue to sow his seeds of dissension in men's hearts to go to Law one with another for a Goat's hair by the procurement of Makebates, and the advice of some covetous Lawyers, to what end shall his Majesty spend his time to succour and supply them with money, and they presently after to bestow the same on others for the molesting of Innocents. This were to make our great Apollo accessary and privy to injurious dealings. First, let my good Islanders weed out, or at least wise restrain the insolences, deceits, and equivocations of Lawyers, and then seek for remedies to heal their indispositions. Shall the mild Comforter of humane souls minister an occasion of scandal to reprobates, and fuel to their iniquities? If they get wealth, men, as I see, have not the wit to keep it. Therefore I think fit, and it is a treasure invaluable, to tame the Lawyers, before any more riches be given, as swords in mad men's hands, to offend the servants of God. What intolerable knaveries have been exercised of late years by fellows of this rank against honest men, yea against whole Countries, whose blood, like that of Abel, doth cry for vengeance? I know one poor Lordship in Wales which was persecuted by them, and forced for four thousand pounds to compound for their native freehold, which by Records found in the Tower their Ancestors had enjoyed 300. years, and all upon that far fetched maxim, Nullum tempus occurrit Regi, that no prescription of time might bar the Prince of his Right? And if the wise King james of blessed memory had not set a period to their insinuations, by limiting 60 years to his titulary demand, God knows to what event their dangerous positions would have issued unto? It is an easy thing for a man to find a staff to beat a dog, and for a cunning Lawyer with the crochet of his brain to circumvent harmless people. How many thousand pounds are yearly spent in Wales alone to maintain suits at Law, which might be well spared, if the fountain were damned up? Let the King of Great Britain shut up the spring, which enuenomes multitudes of his poor subjects, who groan under their burden, worse than the Israelies under the bondage of Egypt, and Wales alone shall save above 40. thousand pounds a year, which row they consume, besides their dear time not to be redeemed, in unnecessary suits at Law. CHAP. 11. Apollo not throughly contented with the projects of the seven wise men of Greece, commands others, viz. Cornelius Tacitus, Comminaeus, the Lord Cromwell, Sir Thomas Chaloner, Secretary Walsingham, Sir Thomas Smith, and William Lord Burleigh, who were known to be far more Politic Statesmen, to deliver their opinions, how Great Britain might be enriched. APollo liked reasonable well of the inventions demonstrated by the Seven wise men of Greece. But for all that, some of them he deemed to be more theorical then really practic; and therefore He caused some of his virtuous Attendants, which had been famous for their Active diligence in managing matters of State, to discover more projects, whereby Great Britain might attain to a present fruition of Treasure. For, as his Imperial Majesty said, Philosophers being Clinickes, and retired to close chambers delighting more to be, as Persius' notes of them Esse quod Arcesilas arumnosique Solones, Obstipo capite & figentes lumine terram, Like to Arcesilas or Solons found, With down bend heads, & eyes upon the ground▪ than personally to bestir themselves, as men of motion ought, in bringing their purposes and plots to execution, they could not prove so necessary members to act what he intended, as those which had by their industry got the start of them in actual business. The event his Majesty saw in Cicero, and Caesar, which moved our most prudent Apollo to refer these Pragmatic affairs of Great Britain to the experienced Cornelius Tacitus, to Philip Comm●naus, to the Lord Cromwell, which flourished in King Henry the 8. days, to Sir Thomas Chaloner sometimes Ambassador in Spain, & author of those admirable books de repub. Anglorum instaur. to Sir Francis Walsingham, to Sir Thomas Smith, which wrote the Commonwealth of England, and to William Lord Burleigh Treasurer of England. Cornelius Tacitus as the most ancient, was elected first to certify his censure, who with a free Roman candour framed this discourse: There is as much difference betwixt the face and state of Great Britain at this day, and the fashion as it stood in Domitian; time, when I lived there with my victorious father in law julius Agricola, as we see betwixt it and the Country of the Crime Tartarus. Then, there was elbow room for the Inhabitants sufficient without multiplicities of Law-suites, subtle shifts, coney-catching, or contagious thronging and huddling together: But now, Sunt homines alij, natura Britannica differt. In Britanes Isle both men and Land are changed. We Romans by our Legionary Cities won them to civility, which they according to their quick capacities speedily apprehending, embraced the Christian Faith, paid tribute to Caesar, and continued in loyal obedience under his Lieutenants, until our Monarchy became translated to Constantinople, that so the fullness of time might invest Antichrist in old Rome, the Babylon of the West. Since which time, as the Children of Israel were sometimes aloft, sometimes cast down, this Island endured sundry changes. But in my judgement next unto suits at Law, which the wise Solon observed to beggar both Town and Country, the populousness of some chief Cities, and specially of London, doth impoverish the Royal Chamber of that Empire, insomuch that it is in a manner impossible to enrich them, before the Drones, and young hungry Bees be removed to some foreign Places by an Act of Parliament, and so pressed by transcendent authority. The people which I would have thus pressed, are the Inmates, the Cottagers, the needy, and needless numbers. An honest Minister assured me, that in his Parish at London, there were many which perished of want, being ashamed to beg; and that he knew ten persons having but a room of twelve foot square to contain them, & but one bed for them all. Many of the like calamity might be found in that City, two or three households crept into one house; that I have diverse times wondered, that they are not every second year visited with the Plague, or Purples, considering the multitudes of Channels, jakes, and other unpleasing places which infect the Air, able to poison the strongest Snake. For the verifying of this my allegation, I will produce one example which may serve to confirm the same. I have heard it reported by very credible persons, that about 4. years passed in a house near S. Dunston's of the West, the Privies there being emptied on a night, the next morning they found not only their Brass and Pewter in the lower rooms soiled and filthed, but likewise their Plate two sto●●s higher standing on their Cupboard, tainted and corrupted with a yellowish unseemly colour. Yea and that which Aristotle himself would admire at, they found their money in their purses to have lost the colour, as if it had been of purpose varnished with smoky dung. If the serious regard of their healths move them not, yet let the wisdom of Magistrates foresee the inconvenience which yearly accrues to the Generality, by suffering unnecessary people to hinder the gains of the industrious, and withal to know this, that too many of the industrious Craftsmen themselves flocking together, do so divide the profit, which more politicly being fitter for a few, that both the one and the other, are often seen to faint under their own weight. Better it is for a City to content themselves with a few substantial neighbours, then to be troubled with many rakers. If the City of London, which is thought to hold eight hundred thousand Souls within it, and the Suburbs were rid of 40000 of these, the rest would thrive the better, and save at least two hundred thousand pounds a year, which now are spent in vain, & hereafter will be converted for the weal of the whole Island. In one year there were suppressed 700. Cottagers in Glocestershire, since which time, that Country flourished. Comineus Lord of Argenton, the great Statesman of France, whom Katherine de Medicis Queen Mother, and sometimes Regent of that Kingdom, was wont to term the Heretic of State, because he disclosed the secrets of Princes, uttered his opinion next after Cornelius Tacitus. In the wars betwixt the House of Burgundy and my Sovereign Lewis the eleventh, I remember, that Money fell out very scarce, as it doth now in Great Britain, for all that saying, which this wise King was accustomed to repeat, that his France might be compared to a Meadow ready to be mown twice a year. And one of the principal means, which he invented to be stored with money, was to raise his Coin. From the Saxons time until my time in the Reign of King Henry the sixth, an ounce of Silver was divided into 20. pieces, and so passed for 20. pence. King Henry by reason of his wars with us, and afterwards with the House of York, proclaimed the ounce at 30. pence. King Henry the 4. upon the like necessity, enhansed it to 40. pence, which so lasted until King Henry the 8. days, who raised the ounce to the value of 45. pence. King Edward the 6. proclaimed it at five shillings. If Money continues still scant, I see no reason, but that it might be raised higher, as in former times; which also would induce men to bring forth their Plate. In France, Venice, yea and in Golden Spain, Brass money goes current, two and thirty Maravedis amounting to six pence; which they call a Real. Of these Maravedis, I heard a Rhodomonting Castilian vaunt, that he would bestow 600. thousand of them with his dear Daughter, to her marriage. In some Countries they use Shells, Pepper, and leather pieces for money. In other places, gads of Steel or Iron. At the first troubles of the Low Countries, they made stamps on Pastboords, which they licenced to go current for Money. In the last wars of Ireland, base Coin was ordained to supply the use of the finest Silver. As long as it will pass in estimation, and warranted by public authority, either Money may be raised, or the same of a mixed alloy, as the Venetian Liure, or the French Souls, or of such other mettle as the Prince liketh, may serve the Subjects turn in time of wars, as it serves those Nations both in War and Peace. The Lord Cromwell succeeded this Noble Frenchman, and said: that he was one of the chiefest Instruments under King Henry the 8. to dissolve the Religious Houses in England, & wished, that now some of those Farms and impropriated Tithes, were for a few years lent by the State of England to support Ecclesiastical persons in the new Plantations, meaning those, which the State could spare in their places. And he hoped by this means, the Clergy being provided for in those New Lands, Churches would there be built the sooner, and the Plantations in a short time would help to enrich this Kingdom with many sorts of Commodities, specially if some of the Religious that went in person, & others well beloved in their Country: that for their sakes, others of good account would accompany them, and so assist the Commonwealth by their power and example. Sir Thomas Chaloner renewed the old project of building Busses & flat Flemish boats for fishing on the Easterly coasts of this kingdom, saying, that it was a shame for his nation to look on while the Hollanders yearly took worth 300000 pounds of fish upon our sea coasts, and in our liberties, although they fished farther off then they did; for the truth of which assertion of his he alleged the testimony of Bartolus the famous Lawyer. As Lands (saith he) in the sea next adjoining, so likewise the Sea itself to an hundred miles' extent is assigned to the bordering Country, I● Insul ff ●de jur. Secretary Walsingham was of opinion, that letters of Mart or Reprizals would furnish the land with treasure, so that they went forth in Fleets more strongly prepared then in Queen Elizabeth's days; For that nowadays the Pirates of Algiere had taught the Spaniards more wit not to go so weakly manned and stored as in times past. In Drakes, Haukins, and other brave Adventurers voyages, our English found a Golden age. But that now the case was otherwise. Therefore they must go strong, if they mean to surprise any rich Carricks. Likewise he wished them, whose powers extended not to supply themselves with many Copartners, to watch about the lesser Lands in America, and not to draw too near those Forts where the Galleys frequented, nor to be adventurous about the time when the Spanish Fleet repaired thither. About Brazill, and the river of Plate he supposed they might intercept good booties & with more safety: or if they entered into Lameeres' straits, they might in the South sea meet with rich prizes. Further, he animated the East India Company to join with the Hollanders to drive the Portugeses out of the wade of Spiceries. Further, he advised the English to provide the like kind entertainment for the Spanish prisoners, if not in their own Country, yet in the Summer Lands, and other Plantations where they might be put to labour as well as they employ them in their Galleys, until they paid sufficient ransoms. Lastly, he counselled them to erect a special society of men of war to join together in the Naval expedition, and to lend upon reasonable considerations some of those ships, which they took, to waft our Fishermen, and to defend the Plantations. Sir Thomas Smith protested, that there must be straight Laws enacted against superfluous commodities imported into the land out of other Countries, before the Golden Fleece could possibly become the Catholic Restorative. Among many superfluities he insisted principally on three. 1. upon the extraordinary use of Tobacco. 2. upon foreign stuffs and silks, which wrought the Decay of English cloth, and consequently of many poor Households, which lived by spinning, weaving, fulling and dressing of cloth. 3. He enueighed against the multitudes of wine taverns, and Alehouses, saying that a great part of our Treasure were yearly wasted in these fiery houses; That half of them might well be spared, and that in Cities and Towns, next to the contagion of the Air formerly mentioned, they were the chief causes of the inflammation of men's blood, and so of Fevers, and most of our late sicknesses. And in conclusion he pronounced these verses. In anciant time's they used much to Fast, And what was spared they turned to Alms at last: But we the Sabbaths make saturnal Feash: On Holy days Drink makes some worse than beasts. If men did Custom pay for Ale and Beer, Great Charles then Spain's King Philip richer were. Our bloods inflamed: Diseases grow by Wine: Our Barns wax less: The Poor do groan and pine. Tempore Maiorum leiunis multa colebant, Inque Ele●mosynas Copia versa suit. Sabbata nunc mutant in Satur nalia Bacchi, Patrum Festa di s ebri tate scatet. Si pro Ceruisid persoluer●t Anglia Censum, Ditior Hispano, Carole magne, fores. Corporis hinc nimy facta ebull●tio morbos Accers●●, minuunt Hordea, languet Egenis. Lastly, William Lord Burleigh brought forth his opinion, and said, that all the means, restoratives, and good orders, which he had heard delivered would prove of no validity, nor ever come to perfection, except his Majesty of Great Britain might find some zealous ministers to execute the Laws and statutes concerning the hindrance of Trade. And further he signified, that one main point for reformation and repair of Trading consisted in rewarding those vigilant spirits, which like Sentinels, awaked when others slept, or projected for the common benefit, while others spent their time like belly-gods in bibbing of sugared sack, & in pampering their guts with gluttonous fare. In these two positively he laid the foundation of Great Britain's well fare: In the execution of these new Decrees, and in rewarding of the industrious: whereby the obstinate might be punished, and the virtuous heartened. And in conclusion, this prudent Atlas, on whose unwearied shoulders sometimes relied the weight of England's cares, made this discourse: In one thing more I note the provident Remedy, which the divine wisdom lately manifested in this Kingdom by removing from hence many people with famine, war, plagues, fevers and other sicknesses; A remedy surely applied for two beneficial respects; In his love to these, by translating them to a happier place: In his mercy to the rest, which survive, that they take heed by such terrible & sudden accidents, how they wast those means whereof they are but his Stewards in lavish feasts, in Tobacco, Apparel, in suits at Law, or in drinking more than sufficeth nature: And to bestow the estimate of what they shall save hereafter by their thirst on nobler monuments, in offering of sweet smelling sacrifices to his sacred nostrils, by helping to build places of succour for their distressed brethren, seeing that the noney-bees do overswarme at home; for certainly, if all these, whom He lately took to his mercy, had been yet living, their native Country could not contain them, but that a greater Decay of trading would necessarily have ensued; nor could all the wits of our wisest Politicians have devised remedies to restore it, which now may in all humane probability serve to make the Golden Fleece an absolute Catholic Medicine. God grant, that the same may work effectually, and convert the steely heart into a relenting, tender, and into that which is truly Christian. Let all good Christians say, Amen. Fiat voluntas Domini. CHAP. 12. The Order, which Apollo took for the settling of the Golden Fleece, before his late Progress into the Tropic of Cancer, recommending the same to the care of the Fraternity of the Rosy Cross, the four Patrons of Great Britain. The Consultation of the four Patrons for the good of Great Britain; The copy of Saint David's sonnet, which he pronounced in the Amphitheatre at Parnassus in honour of the King of Great Britain's marriage and Coronation. THe day before the summer's Solftice in june last 1626. Apollo sent for the famous fraternity of the Rosy Cross, St. George, St. Andrew, St. David, and St. Patrick, those careful Patrons of Great Britain, and in the presence of the Lady Pallas, the Muses, the Graces, and other virtuous persons his Favourites, he delivered this short speech: The time now draws on, that we must take our Progress into the Tropic of Cancer, where we must exhilarate with our influence those rude subjects of ours, which inhabit near the Northern Pole, to gratify their natures, which otherwise would prove more sullen, with some perpetual Days without Nights, for their patience in tolerating so many long nights without days at the winter's Solstice, during which timeof our Progress, I require you, my Gracious friends, to assist the planters of the Newfoundlle, which we have lately styled Britanniol, and to treat on their behalf with that magnanimous King Charles of Great Britain, that he confirm the commission and orders, which his Father of blessed memory granted about three years passed for the establishing of Wafting ships for the defence of that hopeful Plantation, and of the fishing fleets against the oppressions of Pirates, assuring him from us, that there lies the principal part of the Golden Fleece, which Orpheus junior hath sounded out in his Cambrensium Caroleia, which he published at the celebration of his Marriage with the Paragon of France; which likewise he lately renewed here before us at Parnassus: And not only he, but others have intimated the benefit of this Project, namely, the Noble Sir William Alexander in his New Scotland, and Master Misselden in his Circle of Commerce, who in most lively terms paints out the substance of this Fleece. A brave Design it is, as Royal as Real, as Honourable as Profitable. It promises renown to the King, revenue to the Crown, Treasure to the Kingdom, a purchase for the Land, a prize for the Sea, Ships for navigation, Navigation for ships, Mariners for both: Entertainment for the rich, employment for the poor, advantage for the Adventurers, and increase of Trade to all the subjects. A mine of Gold it is; The Mine is deep, the veins are great, the Oar is rare, the gold is pure, the extent unlimited, the wealth unknown, the worth invaluable. All this you shall signify unto that Noble King. And in the interim of our progress, we command all the rest of my virtuous Corporation to obey the Lady Pallas, whom we do substitute in our stead as Queen Regent to see our State well and peaceably gonerned. At these words the vigilant Emperor mounted up into his fiery Chariot, and began his stately Progress. After whose departure the four Patrons consulted how they might grace the mighty King of Great Britain. St. George he devised a triumphant show to honour the Knights of the Noble Order of the Garter, the Portraiture whereof Menante means shortly to express. St. Andrew framed an eloquent Oration of Unity upon that Emblem: Henricus Rosas, jacobus Regna. St. Patrick composed a brief book of the Military Science, interlaced with that late project of the double armed squadrons, wherein every Bowman was taught to use of the Pike as a Rest to his Bow; whereby his Country of Ireland might be secured from hostile invasions. St. David made choice to rejoice the King's heart with a sonnet in memory of his hopeful Marriage and Coronation. The which when he had perfected and sung in the Amphitheatre at Parnassus, Scogin and Skelton the chief Advocates for the Doggerel Rhymers by the procurement of Zoilus, Momus, and others of the Popish Sect, very saucily interrupted him. The true copy whereof as it is registered in the Library of that Court, is this that followeth: St. David. I Long to sing of Charles his Wain, And with due praise to ralse The Flower deluce of Charle-le-maine. New days bring forth new Lays. O happy Star! O hopeful days! Brave jasons' Golden Age! Kind Courtiers, hear S. David's Lays, Free from wiles, far from rage. Who Cambria's joys than Camber's Son, Should for this match express? This match, whose Beams do strike upon Towers, Fields, and Wilderness? Scoggins interruption. What wilt thou prove a Phaeton? Stand back, and do not press: Among our wits a Coridon, Thy self a Swain confess. Base is thy tune, so seems thy state In Courtly Eagles eyes; None may come in at heaven's Gate Without S. Peter's Keys. Without great means none out of Wales Shall greet our Noble King. Dar'st thou then come with Newfound tales? And them before him sing? Thy Cambria is a barren land For Goats and Satyrs framed: Like to the Alpes, or that wild Strand, Which thou hast Cambrioll named: Thy Nation meet to be still gulled With Lawyer's quirks and quips: Thy Muse unholy, too much dulled, No drop of life she sips. No Wedding Robe, hast thou on, Fool, Yet look'st here wedding Cheer: A Guest unbid must bring his Stool; Stand back and draw not near. St. David. Stand back thyself, thou greedy Elf, Shall Slugges the Haven hold? And merry greeks run on a Shelf From Colchos bearing Gold? Both Sea and Land in league conspire Rich Cambrioll to deface, If Argonautickes thou aspire To keep from Courtby Grace. O how thy Midriff swells with Gall Against an Ancient Race! We are no Slaves, true Britain's all May see his Highness' face. If Cats may look upon a King, And Curs bark at the Moon: Arcadian Swains like Swans may sing, And Da●y beg one Boon. That David which made Pagans bow To Christ, though Fiends repine. That man which made Polagians know Then faults, and truth to shine: That name, which through Great Britain's Land The first of March doth ring: If not; the fame of Newfound land Shall lead me to our King: Whose Heart I fain with Orpheus' strain Would cheer; and then salute The Queen, which Fates for him ordain With Viol and the Lute. The sacred Muses sent me here, And, if Might quells not Right, I will draw near, (O do not jeer) The Light, their Angel's sight. To whom I'll show what's yet unshown, My Country's grief and need; And in thy ear (although a Clown) I'll whisper through a Reed. Our Cambria is a fertile soil Abounding with all store; Else would not her Hells-brokers spoil, And suck her blood so sore. Had Cambria not more Drones than need, Her shores would yield good ships: Her Land more wealth, where now we feed With honey needless lips. Till Hydra suits be well restrained, Our jars will never cease: Our means grow mean, our honour stained, Void of Grace, void of peace. But if our King play Hercules, And daunt them with his Mace: Old Cambria shall with Cumbers less Sustain new Cambriols' case. And both together Tribute pay More store than Peru's Oar, Which at his feet they'll yearly lay, With some in hand before. S. George did kill, as Legends say, A Dragon fierce of prey: Next under God this Monster may None but our Sovereign flay. Mark well my words, whose Pedigree Is fetch't from Camber's line; And with our Leeks who dost agree Thy Roses to Combine. Take wares unbought, a thing that's strange, Fish, Iron, Salt, and Pit●h, Train, Skins, and Masts: or in Exchange Fruit, Wine, Gold, Silks most rich. Our Severne goes not far behind The Thames for fruitful ground: Nor this my Muse shall any find Unrelished or unsound. Let Friends or Fiends, or Momes accursed Tax her for want of life: With sweet the best, with sour the worst She pays to end the strife. ist not folly? and unholy For Bayards to discern Of doubtful colours suddenly, Before the right they learn? Although I am no Puritan, Pure kisses I commend. Pureiests I praise in any man, So they to goodness tend. I have not read, I must confess, Those books called Lutherane: And thine, O Wickliff, have I less; Yet am not I profane. These Mysteries I leave to such, Who pale with study teach▪ Or unto such, whom overmuch Wants Fear commands to preach. Skelton's interruption. Why dost thou smite, O busy wight, Our ears with thy discourse? Art thou a jew, or Rome-a-Night, A brutish Turk, or worse? Thy Song some Welsh Sidanens' Love May gain to thy desire: But Courtly Dames will thee reprove, Fly from high beauties fire. Haunt thou Bridecakes, and Country cheer As fits a Cambrian Peer. Thy Mumsimus, thy murmurs here None will but dizzards hear. Bray there aloud, and roar complete A midst thy Pipes and Ale: From Babel's seat springs thy conceit, Thy sonnet is so stale. S. David. I come not here for Belly-cheer, Nor for Tobaccoes' fume. With mirth for myrrh my Sovereign dear, To perfume, I presume. Whom mighty jove means to destroy, He lets them qua●●e a while: And mads them with a smoky toy, Themselves till they beguile. Bait thou those Beasts: and I'll take leave, To greet our Charles his wain: Whose rays shoot on, as I conceive, The stock of Charle lemaine. Their Star I saw from Cambria West: Which made me Gifts prepare, Leeks crowned with Pearls; yet to contest Against me still you dare. You gape for Fees, but a Gold Ring Suits not a Meazells snout. A Lamb shall wring your Adder's sting And canvas all your rout. Rather than you should term me jew, Lean Bacon I will eat: Or Pudding ne'er so black of hue, or Hare, though beauty's meat. But if you please and stand precise, Upon those jewish Laws: Your double tongue I'll Circumcise, Which mars your Client's cause. I worship not false Mahomet, Who bars the Ivy sign, As ignorant, how some have met In wine the sister's nine. Nor Rome's good will seek I to win, Which order me to plow Red furrows up in naked skin, And merits seed to sow. Such Grace let Pope's grave on themselves, And leave me as I am; Who brooks it worse than Egypt's Elves The Devil, or his Dam. I count that Church Bards Pedlery, Which all for money cares; Sells Masses, Pardons, Lechery, Souls, Beads. o precious wares! Though lack a dandy, when he howls, Frights children from the dugs: Will men give bribes to keep their souls From Purgatories bugs? Though Apes wear coats, and some birds p●a●e, Not knowing weal from woe: Yet sober men (though somewhat late) Owls Matins should forgo. I hunt not for more miracles, The Gospel to confirm: Nor outward shows, Gulls Spectacles, To hold my Inside firm. The Golden Calf old jews averred With manly voice to crack: Christ's body some are not afeard, From God's right hand to rake: I like as ill the Cloister life, Unless a Nun I school. Let him that hates an honest wife Be gelt, or begged a fool. No Priest shall cozen me to fast To pull my courage down, If once of Shrift my Wife had taste, Or loved a grass-green gown. At Tombs and Shrines I dare not call, On Saints this match to guide: Nor Heaven's Queen; let Idols all Lie from this marriage wide. But unto ONE, that's always prone To pardon humane vice, I vow them both in Christ alone A lining Sacrifice. The Stony-heart who can deny But union tender makes? Of differing Tunes an Harmony, In spite of Hellish Snake;? No venom shall their souls defile, No dreams, no magic spells: Not Crocodile tempt them with guile. So sweet Love's Posy smells! No Beast shall touch their honey flowers, No flashing curse them sing, What God hath set he weeds at hours; Gods knot let none infringe. With Oil of Gladness, Baths of bliss Dipped shines free Majesty In Albion's Throne, where Thamesis Extols their Amity. The Crowns they wear, no Fiends can tear; S. Michael guards his own. The Golden Sceptre which they bear With Laws sways Field and Town. With might & main their mind contends The Dragon to put by, Who red with blood at last intends The western Monarchy. Yet let him reckon with his O●st For his warrefares wages: Not all his Rents in India's Coast Will pay th' arrearages. Let none wonder, if God Thunder Vengeance for our jars: While we under Satan wander, Himself with David wars. But reconciled he wils to fight His Battles valiantly. Though David's might Goliath slight, On God all Conquests lie. Courageous King, then bid us smite Tyrants down, Giants grown; down with those Do●s, which Britain's spite, Tara tantara down. Me thinks Lisbon I see now won, Th' Isle's ransacked, th' Indies sacked, And sweet Eliza thought undone; Rein-stald by us swakt. In March, like june, their springs first light Revives our Garden beds With lovely Roses, red and white, And Leeks with silvered heads. The Spirits Gardner will keep green With Buds perpetually, Our Rosy King and Lilies Queen, On him if we rely. Whom last I pray, as Pageants gay, As Masks, or Gems in Gold, My Muse to prize, though clad in grey, My Will, though too too bold. CHAP. 13. Upon an Information preferred before the Lady Pallas, against Scoggin and Skelton for interrupting S. David in his Sonnet; she utters some observations on the behalf of the Learned, and thereby takes an occasion to banish all Scoffing Companions from Parnassus, and from becoming at any time after partakers of the Golden Fleece discovered in this Treatise. THe next day after this Sonnet was sung in the Amphitheatre at Parnassus by S. David, Spencer the Emperor's Attorney for the English Poets, being moved with the unmannerly and rude interruptions of Scoggin and Skelton, informed against them as Libelers before the Lady Pallas, who sat as Queen Regent in Apollo's absence. These doggerel Rhymers confessed their Error, that they were seduced by the Spirit of Detraction, to disgrace this Reverend Prelate as much as in them lay, because his Gravity had composed that Sonnet in such a homely strain, as seemed more convenient for men of their rank, then for a venerable Patriarch, whose vein ought rather to flow with Heroical blood, then to borrow their plain robes of Poetising. Upon this Confession of the Doggerel Rhymers, ore tenus, the wise Regent proceeded, and uttered these notable resolutions; that Scoggin and Skelton well deserved to be punished as Libelers in that Starre-Chamber-Court. First, because they had interrupted a person of that high worth, and that publicly, before they had heard the Sonnet throughly repeated, which argued, that they did it more out of spleen and prejudicated judgement, than out of the apprehension of their titulary liberties. Secondly, that a simple course Poem enriched with lively matter and juice, aught to be preferred before an heroical swollen verse puffed up with the barm or froth of an inconsiderate wit. Thirdly, that no man should critickly quote down the imperfections of any Book or writing, except he also would note the best and choicest conceits thereof, whereby it might appear in the balance of understanding, that the one did downe-waigh the other. For it is easier to find faults, then to mend them, to pull down a house, then to build one up. And whosoever would mark the worst things, leaving the sweetest and most worthy of commendation behind; her Grace compared him to that Fool, which forsook the Rose, and smelled to the pricking brier. Fourthly, that many men used to reprehend the works of the learned, which their own muddy Pates could not apprehend nor comprehend, because they might seem wiser to the standers by then the Muses had made them. Fiftly, that a judicious Writer should not care what censure a malicious Sycophant gave of his works; For it were more honourable to be praised of one Socrates, then of a hundred Mo●ists. That Scholar therefore, which with an Apology defends his innocency against these viper's tongues the most prudent Queen likened him to that harebrained Traveller, which in the scorching Month of june being troubled with the croaking noise of Frogs, would needs light down from his horse to be revenged on them for offending of his tender ears. All this, said the noble Queen, did our Reverend Patriarch know, when he went forwards with his Sonnet notwithstanding the crosse-oppositions of these Buffoons, scorning out of a brave Britain courage to revenge himself on such contemptible creatures. Nevertheless, because their flouts and taunts tended to the breach of Civil Orders, her Majesty banished all scoffing companions, and base ballet Rhymers quite out of the jurisdiction of Parnassus and Colch●s, and for ever after to become incapable of the mystery of the golden fleece. The conclusion of Orpheus junior to his Sovereign the King of Great Britain. IF with kind words your Majesty approve This Golden Fleece sprung from a subject's love: I'll swear you hold your Father's worth by right, That from your lips there shoots a quickening light. But if your mind more weighty cares withdraw, One fingers touch sufficeth me for Law. I'll dream that you have read, what I present, Or deemed it meet for wisdom's Parliament, Or else I'll feign new fancies in my Brain, That to your state this work might bring some gain: Or that you do of Vaughan well conceive; But to your Cooks this as a prey you leave: I care not, whilst crowned Lilies you become, While Trade helps Arms abroad, and Peace at home. Orphei junioris conclusio ad Magnae Britanniae Regem. SI placidis verbis tibi nostra probetur Opella, Quae Maiestatis ponitur ante pedes: Dignum iuro Patris te, maxime Carole, Sceptr●, Et iuro labris lumen inesse tuis. Sin magis impediant graviora negotia mentem, Sat mihisi digito tacta sit ipsa t●●. Idaeas fingam, te perlegisse: Senatu, Aut Aulae scribis hanc meruisse legi; Vel de Vauhanno bene te sentire: sed Orsa Tradere nostra Coquis igne voranda tuis. Nil moror: Albionis decorant dum Lilia Serta: Dum foris Arma, domi Pax, Nova Terra viget. FINIS.