THE NEW AGE OF OLD NAMES.  
By Ios. Wib. Master of Arts of Trinity College in Cambridge.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
LONDON Printed for William Barret, and Henry Fetherstone. 1609.   

TO THE RIGHT WORSHIPFUL, HIS Most worthy friend, Sir JOHN WENTWORTH Knight, Health and Happiness now and for ever.  
Parue, nec invideo, sine me Liber ibis in Aulam,  
FOr as Tanais goes under Meotis, and Alphaeus under the Sea, yet neither is the one bitter, nor the other salt: So ● doubt not but that those vulgar imputations, which the malcontents cast upon the Court, shall never attaint nor arrest your heroic spirit, which as it hath vouchsafed to shine upon me with gracious aspect (for commonly true Nobility and Humility, are like Hypocrates twins:) So hath it in forced me to elevate myself above the Orb of my activity, and with the Eagle to lay my Eggs in the lap of love: These I most humbly commend to your powerful love. I could wish some Castor or Pollux were within the shell, and if it please you, with the influence of your Sphere, to generate some Celestial heat in them, I hope the young ones, if they prove singing Birds, will learn to sing the Song of gratitude to your munificence, if they be Birds of prey, I will charge them to follow your game. If they be fowls, Dedicated to Ruc the god of Hungary, I will desire no more, but that they may please your palate: most humbly I desire your Worship, not to break them, for they are not the eggs of a Cockatrice: try the success, my desire is, that they may prove Cocks of the game. Domitian set up a prize for Poetry, which he kept every fift year, and had his cruelty been as little, as his wit was great, he would have been as much commended for this, as he was condemned for other actions: but I trust I shall find you tobelike his Brother Titus, in whosegreatnesse nothing was unpleasant, but the shortness: Now therefore as Perseus defended himself under the buckler of Palace, and Teucer under that of Ajax: so I leave mine orphan Muse to the ingenu ti● of your Honourable nature, and the Patronage of your deserved greatness.  
Your Worships always at command Jos. Wybarne.   

To the Reader.  
REader, if I may persuade, read the book before the Epistle; for this latter is the quotient, the former is the Division: if thou wilt censure it before thou hast read it, it may be some other Harpy will light upon thy books, if thou writ any, and if thou writ none, I will answer thee with the Poet of Bilbilis,  
Carpere vel noli nostra, vel ede tua,  
Which one thus simply turned: Either commend me, or come mend me: and peradventure I shall request thee as Agesilaus did the Ambassador, not to tell how I played with my child, till thou hast one of thine own, if thou lookest for news, you may do well to go to the Colony at Virginia: if for deep matter, stay till my head be of silver, for golden heads commonly bring forth but leaden works: if for strange and uncouth strains of wit, know that I care not for Apricocks, ho est, ingenia praecocia: I have seen many of their books shrink in the werting: if thou require more accurate testimonies, the matter is moral and Positive, not demonstrative or controversial: for I suppose, that the bramble of controversy hath been a means to choke most of our sciences, which stand more on explication of experience, then in winding and windy arguments, if I have omitted something in a matter so variable, remember that I talk of Errors Den, celebrated by the pen of our second Chaucer. Lastly, consider I have put an old song to a new tune, if thou like it not, hearken to the Harmony of the Planets, which if thou canst not hear, think thou wert borne at the fall of Nilus: and thus wishing thee either to open thy ears with courtesy, or shut them with silence: I leave unto thee this my Grammar, wherein I have handled Nomen and Pronomen, other parts of speech I am not at leisure now to decline.   


ESt Latio in medio late lacus, undique opaco  
Vmbrarun strepitu, atque undanti sulphur inhorr●ns,  
Errorum statio est: at Graio murmur Avernus:  
Hic mill anguipedum vultus, nova nomina rerum  
Apparent▪ c●ntumque immanis hiatibus Hydra:  
Hinc somno torpens, gelidoque papavere Morpheus,  
Ter gemina hinc Hecate, tria virginis ora Dianae,  
Et trino Anguicomus collatrans ianitor ore,  
Virtutesque Artesque & versicoloribus armis,  
Publicolaeque doli, ac Stoici dumeta veratri,  
Religio intorti squamis sinuata Colubri,  
Et quaecunque latent informi monstra Barathro,  
Pallados augurio demum haec Camerina movetur,  
Id sortes memorant Liciae, ac jubet author Apollo,  
Tantae molis erit suetos gracilescere nimbos,  
Discite justitiam moniti, ac non temnere technas.    

THE NEW AGE OF OLD NAMES.  

CHAP. I. That nothing is known but Names.  

SECTION. I.  
THough the bodyworke not without the spirit, yet the spirit is either compelled, or inclined, or rather declined to evil actions, by the passions of the body; wherefore they that handle Astrology, Physiognomy, and Physic: proceed sometime certainly, and always probably; because of the mutual sympathy and undevorceable dependence of the soul and body: the like proportions are to be found in speech, wherein the vowels resemble the soul, the consonants the body: the greatest vigour of speech is seen in names, concerning which we will declare: first, that all knowledge comes by deduction of them: secondly, that all error ariseth from seduction by them.   

SECTION. II.  
NOw than it is certain, that as it is in the fable of the Fox, which licked only the outside of the glass, but could not come to the pottage, so we know names, but not things: This was signified of old by them that told, how jupiter wasfed with bones 
lucian dialog. of jupiter and Prometheus.  and fat, Prometheus reserving unto himself the solid flesh: by the flesh is meant sound knowledge, by the fat the fleeting show of superficiary terms of Art, by the bones is deciphered, the inextricable and perplexed labour in the curiosities of everstriving contradictions, So Ixion embracing a cloud for juno▪ and Narcissus loving his own shadow for a water Nymph, and Paris maintaining the Trojan war in 
E●ripid. in He●●na. ●●eophron in Cassandra.  the defence of helena's Idol, for Helena herself was conveyed by juno to Proteus King of Egypt: All these declare that we are fed with the shells, not with the kernels of learning, and as the common byword goeth, whilst the blind and the lame man 
Herodotus in the l●fe of Homer.  have for their portions the shells of the Oyster, the Lawyer's fees is the flesh of the fish. To conclude this truth by no fabulous truths, consider that true 
M●tamor. 5. lib. Claudian de raptu Proserpinae  fable of Proserpina, wherein it is avouched, that she for eating seven grains of a Pomegranate in the Elysian garden, was made the Queen of Hell, to the opening of this Muthologie, the Turkish Priests in their Koran do give us light: for they say, that the forbidden fruit was a Pomegranate, and that every grain therein was of the quantity of an egg. The Frenchmen at this day call a peach, un peach, which they derive a peccando, as the Latins malum for an Apple hath great affinity, with malum for evil, now she that tasted this Apple, was before her fall 
Plutarch. de I side & Osiride  termed Isha, the Egyptians ignorantly called her Isis, which name Plutarch expoundeth, to signify knowledge, and this was the knowledge of good and evil, of good by deprivation, of evil by depravation, and late repenting experience, the highest note whereof is to know, That we know nothing but Names.   

SECTION. III.  
THis assertion we shall now bring to the hammer, the Anvil, and the touchstone: namely to firm reason, the first argument is this; every thing is either a substance or an accident, the substance is a Wood, 
See Zabar●ll upon the first of the demonstrations. cap. 4.  peirsable by no star, for all demonstration is of accidents, seeing that the maior terminus, is a proper effect the minor is the subject, the middle extreme is the cause efficient or final: likewise all definitions are of accidents, for as much as they are inquired only by demonstration, which indeed is to be turned into a definition, as we see in the nature of the silk-worm, the Egg becomes a Worm, and the Worm in time a Fly, so a demonstration by altering of terms is made a definition: O●e example will explain all. Where the Earth is interposed, there is a deprivation of light, or an Eclipse, but between the Moon and Sun, the Earth is interposed, in the Moon therefore there is an Eclipse. From this real demonstration by an unfabling Metamorphosis: we collect this definition, an Eclipse is the deprivation of light in the Moon, made by the interposition of the Earth between her and the Sun, by this it appears, that accidents only can be demonstrated and defined: Now every accident is either quantity, quality, action, passion, or relation which last is nothing but a term or name imposed by Art, and is extracted from the foundation of the four former accidents, as great and little, from quantity, better and worse, from quality, Father and Son, from action and passion, now it shall appear that we know nothing but relations, and consequently nothing but naked names. This is first evident in all quantities which by Aristotle are reputed five, Magnitude, Time, Place, Number, Speech, as the quantity of Syllables is therein considered, Magnitude is length, breadth, thickness, now to leave the Mathematicians to there nightly speculations, I request all active wits to tell me, what do ●hey understand in length, but a certain name of difference from breadth and thickness, and what is Magnitude but an accident of the matter, how can be distinguished from the form by an essential difference, considering difference of difference cannot be assigned, except we will run out into infinite Labyrinths. And as for Time is it aught, but a name respective of that which is past and to come? So that certainly about this flower or rather about the smell thereof, many have distilled out the flower of their best Time: Concerning Place, it hath so many bones, that we have need of Cranes to pluck them out of the throats of Philosophers, Scaliger after 
Exercitio. 6.  many mad'st and excursions saith, Locus est vacuitas Corporis subituri, Place is an emptiness capable of a body that shall enter or succeed. I pray you what is this but maedea's empty Casket setting Cryusa with her house on fire. Now for Number, it is most spent in C●phers, places, names. Lastly for Speech, what sinews can we expect from it, is it 
Odyss. 11.  not like the Ghost in Homer: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  

For now no longer si●●wes hold,  
The flesh and bones been waxed old.   
Thus much of Quantity: Now Quality consisteth all in Degrees, which are nothing but respects, respects are nothing but relations relations nothing but Names, as for Action and Passion, they are so merely Relative, that Aristotle saith, they differ no more than the way from Thebes to Athens, and 
Phys. 3. lib. cap. 3.  from Athens to Thebes. Thence we conclude, that as the Thunder many times destroyeth the sword, leaving the scabbard untouched, so the substance and reality of all knowledge is sucked out, like the eggs of the Crocodile by the Icnumon, and nothing left for our inheritance but shells, sheaths and Names.   

SECTION. FOUR  
THe second argument or plea may be thus framed, to prove that we have nothing but the Camel's skin stuffed with Hay, as Semiramis did against the King of India, either we know the being, (which nice wits have called the essence) or the manner of being, which Schoolmen abounding with leisure, rather than learning, have called existence, the being is unknown like the head of Nilus in the mount Atlas, for who dares aver, that he knows the matter and form of an accident, except he would be confined to the Isle of Antisera, to have his brain purged with Helibore: as for the existence or mnaner of subsisting, is it not a notional and relative term? cramming a man with learning, as promises do with hope, and what be terms, but names? So that to conclude, as in the City of Butus, they that 
Herodotus in Euterpe.  consulted with the Oracle of Latona, after they had slept before her Image, did by the first word of the next that met them, gather a prediction: so when Masculine promises of real knowledge are made, we are turned off at last with Feminine performance, in reversion of words, so that the distinction of the two Sects of Schoolmen, real, and nominal, is now confounded.   

SECTION. V  
THe third reason doth thus ratify the matter: 
Exercitat●. 307. Sect. 21.  All knowledge is by species and shows, called intelligible, which are proved by Scaliger to be mere accidents, but if we sift it further, we shall found them to be nothing but Names or Notions, presented to the understanding: for colours, sounds, smells, tastes, and qualities of touching, offering themselves to the common sense, are carried into the inner closet of the fancy, in whose mirror they are represented to the simple understanding, which first conceiving them as single terms, maketh of them seven Spiders-webs: first compounding and dividing, secondly reasoning and discoursing, thirdly resting or agreeing, fourthly deliberating and consulting, fifthly choosing, sixtly reflecting by the faculty of conscience, lastly desiring and moving. So that to gather the total sum, these species, which we call intelligible, are but terms gathered into sundry forms, as of the same watery vapour are made many meteors, a Cloud, a Rainbow, the Rods, the Crown, parelins; also rain, hail and snow: so of the same names variably framed, issue not new things, but new appearances, by this it is clear that the Quotum of all our knowledge consisteth in a small number of broken names, which we may call reliquias Danaum, atque immitis Achilli: the relics of man's fall, wherein the wings of the soul were so clipped, that were they not repaired by Dedalus, who hath his name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to know, she should always have flagged upon the fens of base mortality.   

SECTION. VI  
THe last reason of this quaternion of Soldiers, may thus be demonstrated, all knowledge is by some argument, for the Latin arguere to argue, is deduced from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, white or clear, whence is drawn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 argentum, Silver, it is now not material, whose method we insist upon, whether of Ramus the bough, or Aristotle the root, by either clew we may get out of the labyrinth, let us therefore assume for example sake, any sort of Argument, as causa, causatum, vulgarly called effectum Subiectum, accidens, lately entitled adiunctum, and we shall found that all their knowledge is by relation of terms. For as all men acknowledge there be four causes, Efficient, Matter, Form, End, so the most learned have formed four causata or products of causes, Effectum, Materiatum, Formatum, Destinatum, which do mutually answer to the causes, like the cords of Music, and what are these but Names and new notions? The same may be observed in the proportionable differences of Subiectum & Accidens. For as at Philbets in Egypt, of Camel's dung and a soft fire, they make Chickens to be hatched from Eggs, which are there set: so man's mind being well tempered, from one relative term frameth another, far surmounting both the skill and felicity of them, which extract the spirit of Roses, Wine, yea and all Chemical impostures. Shall we think the like is not to be seen in Arguments of less moment? what be reasons drawn from disagreeing, comparison, from Name, division, definition, testimony; but a heap of Enigmatical terms, overgrown with distinctions, as Archymedes Tomb was with 
Tuscul. Ques. 5. lib.  Thorns, when Cicero came to visit it. Wherhfore if all knowledge be of Accidents, and those are relative, if we only know the manner of being, not the being of things in nature, if all shows intelligible, and Arguments, be but Accidents in relation, that is mere Names, it remaineth that we only feed upon the Thistles of Names, howsoever we seem to carry upon our backs most precious Merchandise.    

CHAP. II. Knots sought in a Bulrush.  

SECTION. I.  
WE have hitherto lent one ear to the defendant, 
Water with Romans, as with us the ●ower Glass. Su●tonius in Claudio.  the accuser is now to be heard, we are to allow him sufficient water to plead by, First than he reasoneth against us thus: We know God as we are taught, and therefore all knowledge is not of Names. But stay presumptuous man, cast down thy eyes from thy train to thy feet, speak not De numine sine lumine, talk not of God without God, canst thou know him but by his works, thou mayest indeed believe above reason, but wilt thou empty his Ocean into thy Oyster, canst thou divine how the begetter should not be before him that is begotten, canst thou dream how generation and proceeding differ, doth not the Spirit work like the Wind, whose sound thou hearest, 
joh. 3. 8.  but knows not whence it comes, or whether it goes! In a word, if thou believest with reverence thou shalt one day know him face to face, but now thou knowest him only in a Riddle, and well is it for thee, if thou knowest his Name.   

SECTION. II.  
But now like Hannibal or Mithridates once over come, this adversary recollecteth his forces, and thus pleadeth the second time. Know you not that the Skepticke doctrine of Pyrrho, A●ston, and Hirillus, hath been lone ago hist out of the Schools or rather banished and confined among the Barbarians, will you 'cause us to doubt of all things, then shall we doubt, whether you doubt or not, 'tis possible you may carry bread in the one hand, and a stone in the other, and that you may speak as false as an Almanac maker, though you mean as true, as a man upon his death bed. Staffords Law must answer you, if you be possessed with this frenzy, but o my friend have me not to Bedlam, it may be I have sold my Land, which you mean to beg. I answer in a word, I am no Skepticke, nor I hope you no Gnosticke, I doubt not whether I know, but know resolvedly, that I do not know any thing but Names whereupon to resolve. They that came 
Aristotle Mund. Cap. 1.  to Athens the first year were wise men▪ The second year Philosophers, that is lovers of Wisdom: The third year rhetoricians, that is mere babblers, The meaning is, First, they deemed themselves to be wi●e, casting up Mountains to heaven, like the Sons of Aeolus. After feeling themselves to be puffed with a timpany of Pride, they desired that to be 
Metamor. 11.  in themselves which they admired in others: Lastly seeing the more they strayed, the less they could go back, they found a Harvest of wild corn was left them, it may be of those Reeds which M●d●s Barber filled full of words, neither is this spoken of modest hypocrisy or glory in holding Paradoxes. For when I say that we know Names, I ascribe such a measure of knowledge to man's shallow vessel, as it is hardly capable of, for are not Names drawn from the causes, effects, subjects, and accidents, which like the four Rivers of the Moon, Rhenus, Danubius, Nilus, and Ganges, are stored with endless plenty of wholesome waters? Some have not doubted to say, that Names are taken by Antiphrasis from the contrary, as Parca quod min●m● parcat, Lucus quod non luceat, but this sergeant Antiphrasis is now uncased, doth not the Parca spare, when two produce the life, and only one cutteth it off: May not lucus be drawn a luce, seeing it is a Grove shining with the torches of heathen Idols, neither shall we fear barrenness, because we have no Bastards, or lack of Names, because we want Antiphrasis: To conclude then, though we know nothing but Names, yet by them as the Vines do by their Palmites, we lay hold on the Elm, that is, we do see the back parts of things.   

SECTION. III.  
I Had thought by this time that Cerberus would have couched, but with his third head he barks again thus, All Arts, but especially Sciences, pre●end the knowledge of things, therefore to serve us like younger brethren with Legacies of mere names, and to bereave us of the Gavell-kind Land, is to show that you are a self-lover without a Corrival: But stay my friend, let it be first manifest that my Father left Land, and then we will rather agreed at home, then suffer the Butlets' box to win all. Agrippa in his Book Devanitate Scientiarum & Vives, whose fame ever lives in his Book De causis corruptarum Artium, will soon purge thee of this swelling error: but experience in every Art, and the sequel of this Treatise, shall in part assuage thy hunger, except thou have Caninan appetentiam, such a hunger as Erisychthon 
Metamorp. 12.  had, which was maintained by his daughters Metamorphosing, that is by her whoredom, as learned men expound it: But now enough of this Problem, for they that are wise know it already, and fools will not understand it, though you bray them like Anaxarchus in an Iron mortar.    

CHAP. III. The error by names in Policy.  

SECTION. I.  
Having sufficiently to the unlearned, and superficially to the judicious declared, that our knowledge is only of Names, it remaineth that we manifest errors which come by Names, for so this new Age of Old Names will be detected. For as the Spear of Achilles did both wound and heal T●liphus, and as the water of Dodona doth both extinguish and lighten Torch's▪ so Names both teach and seduce: many spices are said to be cold in touching, and hot in working; that is in applying, as when they are beaten, eaten or digested: so Names if they be but nakedly touched, prick and sting like nettles, but if they be more roughly examined, they bring no damage nor deceit; and first this is plain in matter of policy: the iron government of the Romans may be a precedent for all: First when A●neas had overcome Turnus, to appease the mind of the Etrurians and Latins whom he conquered, he was content that the name of Troyans' should be abrogated, & rested satisfied with those names which he found in Italy: as if now the King's Majesty coming out of Scotland into England; should to the further uniting of both the Realms, call them by the ancient name of Brittany, and style himself King of Great Britain, as Alphred and some ancient Princes have done: next Romulus, when the Sabines were united to him, was content that the name of Tatienses should remain, and that Tatius should enjoy the name of a King, though it appeared not long after, that as small Brooks falling into a great river lose their name, so this weak star concurring with the Sol that would be so●us, soon suffered both a total and final Eclipse, for to say no more, the murder of Tatius by Romulus his crafty connivence, was not revenged: the like is observed in Tullus Hostilius, the third king of Rome, who suffered that the Albans should lose their name, though they were his Countrymen, yet withal he enfranchised them in the liberties of Rome: But to leave Kings. When the Romans had vomited out the viperous brood of Tarqvinius, they found out a new Name, for instead of one King, they had two Consuls, and withal enacted a Law, that as the name of Tyrant in old time, so now the name of King among them, should be for ever held most odious and ominous, and withal they banished Collatinus Tarqvinius only for the name sake, though indeed he was one of the first that conspired against the tyrant, neither was this law transitory, for julius Caesar five hundred years after, could by no means obtain the name of King, though he were not second to any man, either in authority or policy: and yet Augustus Caesar rather by the length of time, then strength of wit; did in this kind minister sundry experiments as is at large to be seen in Appian and Dion: to name all, were more than tedious, and yet to leave all, would leave this Remonstrance too naked.   

SECTION. II.  
AVgustus therefore finding that the name of king was odious, and the term of Dictator misliked or suspected, forged a new name of Emperor, and so put away the title, but not the power of a 
Si Catulos Canibus, etc.  kingdom; not unlike (if we may compare whelps with dogs) to her that having denied a young man twice, finding him not to renew his suit, told him by letter, two Negatives make an Affirmative, and so with her loving Logic she entertained him again into grace, but leave we one of the worst among women, and to return to one of the best among men.  
Augustus gave the richest and weakest kingdoms of the world to the Senate, reserving the poorest and the most warlike to himself, by which devise he kept the Senate in a perpetual honourable bondage. Also he made a double Exchequer, the first he called his own, the other the Commonwealths, not unlike that crafty Churl, which having two chests, the one empty, which he called all the world, the other full, which he termed his friend, being requested to lend, would answer he had no coin in all the world, but he would go to his friend, who would not lend but for interest. For indeed Augustus used both these Exchequers as his own Concubines: likewise he appointed triumphal ornaments for victorious Senators, still reserving the triumph itself, for himself, and his successors; and so played with the Romans, as vermin do with poultry, sucking the best blood, and leaving the refuse for all comers: but what should I speak of all his public actions and mysteries of state, one private policy shall be an hostage for all; he desired to have a bondman give testimony against his master, it was answered, that it was against law, whereupon he caused him to be sold to another, and so made him his accuser, is not this to call stumbling starting, and jadish dullness, nothing but forget fullness: true it is that Tacitus records this of Tiberius, with whose cruel and wily nature, this seemeth to be very consonant, but Dion saith, he had his plot-form from Augustus, it is not improbable, seeing he had his precedent from him in most matters of regiment.   

SECTION. III.  
THat we may something draw on this web of story, the succeeding Roman Emperors, have thoroughly declared what Names can do in policy. Infinite examples are found in Tiberius, which to recite, were to writ again the eleven first books of Tacitus his Annals, not unlike Crysippus, who for a 
Laertius in vita Crysippi.  citation, writ down a whole Tragedy of Euripides: or many modern bunglers, which are rather exscriptores, then scriptores: and as it was merrily said, bad springs of water, but good leaden spouts: but to 
Gilbert in Magnete.  return to Tiberius, it is no marvel, though Suetonius report, that Domitian only would read the Acts and Records of Tiberius, for by that little which Tacitus hath left, the rest being consumed, as it seems by Goths and Vandals, or by some timorous Tyrant, it doth appear that by the changing of Names, and show of liberty, he brought the Romans under the lowest degree of basest servility: he would not be called Lord, but played the Usurper and the Tyrant: he would have the Empire divided into three parts, and when he was demanded which part he would have, he answered indeed, that it did not befit his modesty to choose, but though it were replied, this question was asked to show the indivisibility of the kingdom, yet he pursued the Author of this question, namely Gallus to the death. In a word, he never spoke as he thought, and yet hated them most that seemed but the lest to suspect or mistrust him, and I am afraid if all Tacitus were extant, the mysteries of state would be too much exposed to vulgat eyes, of all which, this is one main Maxim, that the name be as little changed as may be, though the thing be altered: the like things are observed by Herodiane in the lives of Severus, & Maximinus: as also by the Church writers in the lives of Constantine, justiniane, and others; but I will not mount too high, lest with Phaeton I fall into Rhodanus.   

SECTION. FOUR  
TO allege other stories, would either be too difficult, or at lest too laborious, to allege our own Chronicles, would seem too perilous: but some will say, do you condemn all policy in Names, or Names in policy? To this I frame this direct, but (yet I fear me in regard of some) an obscure answer, policy and morality as they are sundry arts, so they aim at several ends, for policy showeth what can be done, morality what should be done; the Moralist saith, men should be good and not mutinous, the Politician answereth, that men commonly neither are nor will be good, except they be constrained or deceived: no constraint being violent can be perpetual, but deceit being more secret, is more secure and durable: when we give Aloes to children, we give it in the pap of an Apple, that being received, they may eat; and eating may live. So common people many times to their own good must be illuded, it is not requisite in a family, that the servant should know in all points his masters will; and therefore so long as no evil is commanded, the secrets of state howsoever they seem to deceive the manyheaded multitude, yet are most lawful, convenient, necessary. Wherhfore we discommend not Tiberius and Domitian; because they used cunning, and many times collusion; but because they abused it, in misapplying the same to murder and lust. Briefly let no captious Caviller with sharper nails than wit, claw at this position: Ethics and policy are not contrary, but yet divers.   

SECTION. V  
THis bitter pill we will once again lenify with an other Iulip or a Pozeme, that it may be the more gently entertained: as in all policy, so principally in that which is Military, error in Names is most subtle, yet most profitable: The three Deccis in Livy commanded, if they were killed in the battle, it should be given out, that they did voluntary run into the midst of the enemies, upon a vow for the safety of the Commonwealth, so that their death was not prejudicial to the army, as otherwise it would have been. Hannibal having overcome the Romans, put on their armour, and so his soldiers being taken for Romans, won a City under their subjection: julius Caesar when his Soldiers mutined, only used this word Quirites, that is Gentlemen of Rome, by which they understood, that he would cassheare them from their military service, at which word they were so astonished, that immediately they desisted from sedition, and with much ado in appearance obtained pardon: we will conclude with later examples, Scanderbegge King of Albania, when he felt the pangs of death to approach, commanded the army should march, and withal that it should be proclaimed, that himself was advancing forward; which Proclamation did so amate the Turks his enemies, that presently they broke their ranks, without breaking a Lance. Tamberlane the Emperor of Tartary would not cut his hair after the manner of his own Country, but beware it long, saying, that he came (by the mother's side) from Samson, whose strength was supposed to consist in his hair, by which fable he obtained this honour, that he was thought invincible. To conclude, error by names in warlike, and in all other policies, hath been held to be of lest peril and most efficacy.   

SECTION. VI  
But some will grin against that which hath been said, that error of Names hath been the Schole-mistris of learned flatteries, which are the cankers of Ty●ants, and many times the apoplexies of estates, as Tacitus and Suetonius do show in Nero; Dion, and Herodian declare in Commodus; but as I take it, Tacitus in the beginning of the life of julius Agricola, as also in the end thereof, hath thoroughly discussed this doubt, demonstrating against Thraseus, Priscus, and Rusticus, that to flatter a Tyrant for a man's own safety, not with any dishonesty, is a thing of no less praise than security: for tell me why should a man lose the service of his head for the freedom of his tongue: which as it is otherwise unseasonable, not unlike to him that preached to them that robbed him, so many times it kindleth the rage, sharpeneth the suspicions, and justifieth the pretences of tyrants, whereas a modest silence would reserve a man to better times.    

CHAP. IIII, All fallacies come by Names.  

SECTION. I.  
Having a while waded in the wide Ocean of Policy, which dependeth upon experimental Reason, it resteth that we treat of Reason artificial, commonly entitled Logic, which though she be full of Thorns, yet if we put over our hedging Mittens, may be tractable: we avouch then that all fallacians, which are errors in Logic, do issue from Names, which like the Rainbow: mill trahunt varios adverso sole 
Aeneid. 9  colores, and receive as many forms as materia prima, or as Quartilla did lovers, and this may be thus made perspicuous. The thirteen fallacians, as they are commonly reckoned, may be all reduced to Ignorantia Elenchi, which is when the subject of the Question is taken away, or the state changed, this is plain by instance:  

Carmina Paulus emit, recitat sua Carmina Paulus, 
Martial.   
Nam quod emit, possit dicere quisque suum.   

Paulus bees Verses, says theyare his, no lie,  
For what more right our own, then that we buy.   
In this fallacy of Equivocation, by the word suum and sua, the state of the question is inverted, for the Verses were his by the right of a possessor, not of a maker. Likewise in that Oracle, Domine mancas hostes enim penetrabunt terram tuam, & subijcientur domui 
K●kerman in his third Book of Logic.  tuae, which indeed should have been written thus, Domi ne maneas, hosts enim penetrabunt terram tuam, & subijcient Vr domui tuae, Now Vr in Chalde signifieth fire. In this Oracle, I say, wherein are the fallacies of Amphibole, Composition, Division, Accent, Figure of speech: The state of the Question is altered, as appears by the contrariety of interpretations the same is most ocularly manifest in the other six fallacies, for that which we call Polyzeteses, or many Interrogations, is nothing but an Equivocation turned into a Question, and so is of the same nature. Also in this Example, Qui te animal dicit verum praedicat, at qui te asinum idem & te animal dicit, ergo. The Elenches of accidents secundum quid, are lurking, and yet with all the Question is changed, for the reason is drawn from a particular to an universal, which is most preposterous and retrograde, so where the Question is begged, the stream of the disputation turns his channel: Lastly, in fallacies of a Non consequent & a non causa, there is nothing but a change of the Question, which is in effect but a Name inverted, not unlike the legerdemain of jugglers, or the glittering gloss of Alchemists gold, which though it satisfy the eye, it will hardly endure the stamp, the touchstone, or the hammer.   

SECTION. II.  
furthermore seeing darkness is known by light, and deafness by hearing, fallacies being the diseases of the Soul, are known by their sovereign medicines. Now as the Sun drives away the Wind and the Clouds, so a distinction only doth extinguish the Ignis fatuus, and dispel the misty mysteries of cheating fallacies. There are indeed three ways to dissolve an Argument, denial, retorting, and distinction, but Denial is too hostile, savouring more of obstinacy then of Art, retorsion is more witty than profitable, in a word, Denial is like searing and lancing, Retorsion like medicines drawing or purging, Distinction is like to ripening remedies, or to purges which we call benedicta, because they cleanse and feed. Now I would be judged by a crew of Critics, neither do I pass though the soul of Lipsius were conjured from his Purgatory, the verdict I crave is upon this point, whether a distinction be any other thing, than the enumeration of sundry significations of the same word, with an apt application to the thing in question. By this it is clear, that a fallacy is like the Sea-prophet Proteus, to whom if any came to consult, he would turn himself both into water and fire, both into a senseless Tree and a savage Tiger, and in fine into every form of forms: But if the consulter did but bind him, not fearing or regarding his shapes, than would he yield a direct answer to his demand, so if you bi●de a fallacy with the chains of a distinction, you shall 'cause her to appear in her own likeness, like Duessa disrobed by Prince Arthur. In brief, it is largely confirmed by Aristotle, in the fourth Book of his Metaphysics, which is commonly called the Book of Distinctions, that all error proceedeth from indistinction of Names, not much unlike the halucination, or error of the sight in the Art Optic.   

SECTION. III.  
NEither are fallacies only impaled within the 
Marlow.  Schools, but as far as Boreas claps his brazen wings, and wheresoever men or wits be found, there is either the fuel or the fire of deceit: no not in war where Thalius harp cannot be heard for the neighing of horses, not not in religion which is a cloak so large, that it may cover the whole world; as Tamberlane was wont to say: no not in a man's most retired meditations (where one would be most loath to put a trick upon himself) will any place be found so narrow, where deceit will not hatch, if her eggs in time be not broken. For as at the dawning of the day, in each part of the air, darkness is mingled with light; so in every part of the soul, error cleaves fast to truth. In the Theoric understanding, knowledge, ignorance: In the practic, faith and infidelity, prudence and folly: In the Conscience, scruples and resolution: lastly in the Affections, towardness and waywardness: and according to the vulgar opinion, vice and virtue wage war without truce: and rage like the Sea of Oseria, which ebbs and flows four and twenty times each day: hence we conclude that fallacies are ubiquitaries, and busy as news-mongers, and that as each part of the body hath some disease sent from the Witch Acrasia, which is intemperance: so there is no part or function of man's life, which may not be overgrown by the brambles of some fallacy.    

CHAP. V New Names of Fortitude.  

SECTION. I.  
SEeing then this leprosy of error doth creep upon alwals, let us examine it first in virtues, wherein we will follow the known tract, being a thing not so hard as impertinent to mint new divisions of virtues: the chief virtue than is Fortitude, a mediocrity in despising dangers, and we may extend it to be constancy, which makes every virtue a habit: but now all you Muses, Heliconides, Aonides, Peonides, Sycilides, Lebethrides, and if there be any other kinds come to my aid, for as the Poet saith, Grande locuturi nebulas 
Persius. Satyr. 6.  Helicone legunto, aid me I pray you, and show me into what shapes of Names this Fortitude hath been transelementated. First therefore single fight by many green heads hath been so well esteemed, that whosoever doth refuse it, is proclaimed a dastard: we know indeed that David by heroical instinct, did try a single combat with Goliath, but this is not exemplary: Again the Romans tolerated the combat of the three Horatij with the Curiatij, but it proved afterwards prejudicial to them, neither was it done but in the infancy and barbarism of their state. Lastly a Battle for trial of truth, was allowed by the positive Laws of sundry Countries, but now they are repealed, as being made in the times of uncivil ignorance: for what can be more perilous in War, then by the death of one enemy to hope for a complete victory, and by the fall of some one friend to betray the rest, as yet untouched, unto wilful slavery: Were it not a strange thing to judge of sounds by taste, no less uncouth is it to decern right by a combat: May not the unjuster person be more strong, more skilful, or at lest more subtle? but if they answer, but yet not more fortunate, let them know they tempt Providence, and therefore provoke her, no marvel then though the Turks at this day do point single Combatants to be burnt in the side with hot coals of fire, these shall rise against us in judgement, when it shall be told us that this single combat is no Fortitude, but an impatient distrust in the divine administration, as if it could not present us with just occasions of trying our valour.   

SECTION. II.  
THere reigns another humour not unlike the former, namely revenges desire much practised in Suits of Law, which serve instead of Civil wars, for whilst Bellona wasteth the Country, there is a perpetual vacation in law, but when Peace returneth, the Term gins, so that men always must be waging war or Law, but of this hereafter: mean time the Spirit of revenge in general, hath borrowed the vizard of Fortitude, and yet it is found in all misshapen, wrinkled, hollow-eyed: In a word, anger flaming witches, for upon hope of revenge, only those bloody covenants are commonly drawn with Satan: the ground of this error is, that men forget that, whereof no man can be ignorant, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to work forcibly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a step. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to distribute.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the revenging eye, the Heathens had many Names for their Goddess of revenge, as Erynnis, Icnaea, Nemesis, Ramnasia, Astraea, Ceres, for all these are but one, though some respects of difference have been found in the names, she was termed Erinys, of her violent actions against evil men: Likewise Icnaea because she hunted them as it were by footsteps: She was entitled Nemesis for distributing due punishment, Ramnusia was a particular name given by the Ramnenses, which were the followers of Romulus, to appease the Ghosts of Remus, which were called at the first, remures, but afterwards lemures. Astraea 
ovid. de Trist.  is not only the name of justice, but of revenge, for justice many times with Iron hand, though with leaden feet, doth revenge long smothered crimes: 
Metamor. 5.  Lastly Ceres is brought in plaguing the earth with Cockle, Darnell, barrenness for the loss of Proserpina. 
Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 punishment and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Murder. a privatiwm and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bed. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 envy.  What should we say of Tisiphone, revenging murder, Allecto, unchastity, Megaera strife and envy, by all which it appeareth, that the Heathens will condemn us before the true Minos, for our revengeful desires, masked with the Name of Fortitude, which is notwithstanding taken a Ferendo not a feriendo, nam patiendo, male non faciendo, fortes sumus.   

SECTION. III.  
THe next Cheater under the name of Fortitude, is that desperate resolution, which is found in Sailors, a thing grounded upon custom and Atheism, and indeed built upon the sand, for not only in storms, they are found ridiculously fearful, but especially in Sea-fights, the most desperate Seamen discover their cowardice. This was observed in the Roman gladiatores, and with us in our executioners and Bearwards, that though otherwise they be bloody, and obstinate, yet if they fall into a danger without the compass of their own element, they are found to be most meticulous, for indeed he that despiseth not all dangers equally, despiseth none resolvedly.   

SECTION. FOUR  
Man's mind is like a distempered Lock, which will neither open nor shut, or like a man that by halting in jest, is become lame in earnest: strange it is, that Male-contentment should be now counted the strain of resolution and badge of Fortitude, neither is this a new error: For why were Brutus and Cassius, and after them Cato Vticensis, so much renowned for their fortitude? Was it not because they were great malcontents. But now not the oppression of our liberty & ruin of our Country, hath brought forth this melancholic streams, Idleness and want of employment, joined with pride and Epicurism, have drawn us into this back ward passion, but more of this in Magnanimity.   

SECTION. V  
THere remaineth yet an other order of men, which have borrowed the Gregorian or false hair of fortitude, Namely, such as think it valour to resist Laws and Officers, a virtue unknown in other Countries, where all such resistance is plagued with severity of corporal pain, and infamous in dignity, but such is our popular indulgence, that we wink at it in all, commend it in some: And no marvel, for we find the vulgar voice so condemning sergeant, and other Officers, as if the functions    

〈…〉 New Names of Temperance.  

SECTION. I.  
TEmperance is a kind of Fortitude, in bearing the violent assaults of lust and other appetites: So Fortitude is a kind of Temperance, moderating and tempering the turbulent affections, and therefore by Aristotle, justly Temperance is marshalled 
Ethi●●. 3. 11. 〈◊〉 de arte 〈◊〉.  in the second rank, and by some is made the common Mediocrity of all virtues. But infinite are the distempers of glozing and seeming Temperance, to omit Heretics and Turks, the modern vale of chastity is drawn over sundry Realms, Adultery seems to be much condemned, and yet Stews are compelled to lie in iron beds) as the jealous locks wherewith chastity is rather tempted then taught, a grievous error in Names to hold, that harlots are free for their lust, and wives must never be exempted from the contagion of suspicion.   

SECTION. II.  
AN other kind of Temperance is in drink and meat, wherein there is a Babylonish confusion of Names: in Italy, and Spain, we are condemned for great gluttons, the Germans for great drinkers, and some have not doubted to answer, that it is their national sin, which is untrue: for before the Teutones and tigurines came over the Alps, what time they besieged the Capitol of Rome, it is manifest, there were no grapes in Germany; this being the only true occasion of that war; a certain Barbarian returning from Rome into Germany, where he was borne, brought with him certain grapes, at the sight and teste whereof, the Germans desired to invade Italy; and therefore drunkenness was not always the national sin of Germany. Besides the great Temperance of the old Britons & Saxons, and of sundry Normane Kings, as Rufus, Stephen, Henry the first, surnamed Beauclarke: doth sufficiently show, that our surfeiting doth not only proceed from the climate, nor only from the Pedigree, we being derived from Saxons, which be Germans; and normans, which came out of France, but descended from Denmark: except we should likewise imagine suspicion is the national sin of Italy, and pride of Spain, whereas we know that under the ancient Romans, Italy was famous for plain dealing, and before the Goths overran Spain, it was as voided of pride as now it is of drunkenness.  
To determine this matter, these things make a sin, as it were national. First the Pedigree, secondly the Climare, thirdly the Neighbour-bordering of some nation, fourthly Impunity, fifthly some corruption in Religion, lastly overmuch Peace: for example, it cannot be denied, but that great luxury hath overtaken our land, for we came of the Germans and French, the one a hungry, the other a dainty Nation; and so we learn to exceed both in quantity and quality of diet. Again, our Climate is cold in respect of Italy or Spain, so that the Italian coming into our Country, eateth more liberally then at home, the external cold kindling the heat of the stomach: likewise our neighbours are the Low Dutch, much boasting with Darius, that they can bear wine. As for impunity of luxury it is very strange, seeing it is not only not punished, but even defended and rewarded: of corruption in Religion we shall treat hereafter. Lastly, for long peace, it cannot be denied, but as the hot sands in Africa bring forth continually new Serpents: so this daily and nightly produceth new excessive pleasures. The sum is, Temperance if it be measured by the stomach of any one Country, it shall be meted with a Lesbian and mutable rule. So that if we style all English gluttons, and Germans drunkards, the speech will savour of popularity more than of charity.   

SECTION. III.  
THere followeth yet a more dangerous error, more affecting or rather infecting our manners, drunkenness of late days hath found among us patrimonia, and matrimonia, & every where patrocinia, and is maintained with some shadows of truth, the brethren of joseph are said to be drunk, whereas indeed the meaning is, they drank liberally of the best, they 
Gene. 43. 34. Compare Hag 1. 16. john 2. 10.  drunk the cup of necessity, strength, delight, and it may be of sleep: but who touched the cup of folly, of lust, of fury: with no less infelicity do they traduce rather than produce Solomon, he bids thee 
Prou. 31. 6.  drink that thou mayest be glad for a season, not voided of reason with untimely madness: we have heard say, that the Danes think, what entereth in, 
Matth. 15. 20.  defileth not, but what they vomit. If this be true, I am sure they vomit great blasphemies, for in that place is mention of such things only, which issue from the heart and soul, not from the stomach: other have found drunkenness to be a remedy for a quartan, and have purchased withal an habit of drinking. So that of sick men, they are become sound beasts: other defences as of company, of gentry, of enforcement, and the like are confuted by the bore repeating. To conclude, it is shame that the combinations of drinking are not dissolved by severer execution of good laws.    

CHAP. VII. New Names of Liberality and Magnificence.  

SECTION. I.  
LIberalitv and Magnificence, differs as a Pike and a Pikerell, the former being conversant about ordinary benevolence; the latter about sumptuous works, but as I take it, this distinction is not so much found in the thing, as in the flattery of writers; the first Gangrene of this virtue, is the false name of hospitality, whereby by men fill the full only, maintaining either Instruments of recreation, otherwise lawful: as Horse, Hawk, Hound; or of mere pomp, as multitude of servants without office, or of importunacy, as valiant Vagrants, or of mutual flattery, as men that can re-inuite them: mean while, the labouring▪ the impotent, the sick, the imprisoned, the necessarily wandering; the learned and ministerial poor are neglected. The Names of Lord and Lady, as is proved out of the Saxon records, were given in ancient 
Verstegands' Antiquities.  time, for true hospitality: for Lord was written Laford, now Lafh is that which we call loaf, but signifieth bread in general: not the form only. He therefore was a La-forde, or a Lord, that afforded bread: this term Lady was written Laphdian, that is a woman, dividing or distributing Bread allowed by her Lord and husband: The name remains, the thing is abolished, for either housekeeping is neglected, or the rich only feasted. Thus did not the patriarchs, nor the Grecians, and Romans, so famous for Hospitality, other Nations greatly contemn us, though with a greater pride bending on the other side to covetous solitariness.   

SECTION. II.  
AN other poison of pretended liberality, is the Frenzy of building, a thing well Painted by many, but yet in the end it proveth a rotten post. The Bricklayers of Babel, and the Kings of Egypt that made the Pyramids by the labour of the Israelites, do partly show us, what bad success these glorious Titles did purchase: the manifold terrors of Cain, the builder of the first City; the curse of him that built jericho, the madness of Nabuchadonoser, who built Babel for his own glory, do testify 
Lycanthropia, a disease wherein men think themselves to be beasts.  sometimes the ruin, often the infelicity, always the vanity of the doers. To conclude this, let builders remember that to be most true, that Ovid spoke in an other sense.  

Esse quoque in fatis reminiscitur affore tempus;  
Quo mare, quo tellus, correptaque regia Caeli 
Metamor. 1.   
Ardeat, & mundi moles operosa laboret.   
It was but a fable of Phaeton, but we expect now that it shall be both truly and shortly performed, at what time these buildings will make a fair show in the public fire, as Nero said of Rome, when it was a burning. As for the Alms which they pretend in building, they are like the white of an Egg without salt, for the labourer is worthy of his wages, neither can Alms and stipend concur in the same Salary or gift.   

SECTION. III.  
THe third Imposture is, our English Apish vanity, whereby we tyre ourselves in changes of strange costly and gaudy tire, not to cover nakedness, not for ornament and distinction of orders, not for defence alone, but to show our levity in imitation, our facility in alluring, beside our needless expense and lunasicke inconstancy. So that although sundry Diseases are sent from other Nations to us: Yet we are always the cause of the Chincough 
Cachinnus.  in other Countries, whilst they wonder at us, which as a King- Fisher being dead, change with the wind, that is with each fashion, not unlike Horses sick of the fashions; Indeed other Countries retain their old habit, out of pride contemning the in frugality of new inventions, but we are changed with sordid mutability, ascribing the fault commonly to Women or Tailors, who serve like Monkeys or Dogs among Ladies, upon the scent of evil savours: Whereas the truth is, the husband's pride like the lustre of the Sun, is seen in his wife representing the Rainbow. When Solon came before Croesus, being demanded, whether he had seen a more pompous show, answered he had seen Pheasants and Peacocks in their native habit, as for his apparel it was borrowed. O Solon, hadst thou known how raiment came up, thou shouldest have seen that thou spakest not by guess: It was said, Is not the body more worth than raiment? as if the body without raiment might be safe, for not only in the Golden age before Adam's fall, was there no need of such borrowed vesture, but even in this Iron season, wherein Gold is of most estimation. The savage Indians, rather upon ignorance of vice, than affection to virtue, keep all parts bore, save those which nature bids should be concealed, their simplicity, being a ragged remnant of our ruined innocency: And if the temperament of our Climate would endure the same, we doubt not but the bodies of sober minds would admit the like naked sincerity.   

SECTION. FOUR  
THe fourth coloured name of Magnificence, is 
Dion in Claudio.  painting, a notable precedent whereof was Poppaea, which had the Milk of five hundredth she Asses to wash her face with, the oldest pattern we read of, was jesabel, though some would fetch it farther from 
job 42.  jobs daughter, which was named Cheren-happucke, by interpretation the horn of stibium or complexion, but I think if some nosewise Critic were here 
Nice No● de.  he would think that she was so called for her natural beauty, exceeding all Painting, but it is not safe of an Etymology to make an History, except we like his Dream, that said Brutus was an adulterer, because 
O Brutus for Obrutus.  of self-will, he thus read Ovid's verse, O Brutus insanis esset adulter aquis, whereas 'tis certain that Brutus revenged the Rape of Lucrece, and the Adultery of Tarqvinius, but such lips such lettisse, Painted stories & Painted faces may well agreed, the latter being made to offend by enchantments, the former to defend them, certain it is that as Guns have taken away manhood, so Painting hath disgraced beauty.    

CHAP. VIII. Of Magnanimitis and Modesty.  

SECTION. I.  
THe next golden pair of virtues commonly reputed, are Magnanimity and Modesty, differing in qua●titie as the former virtues, the first being seen about great Honours, the second about smaller, these distinctions we will not now refute, lest we should seem Parents colere, that is to plough up our Father's graves, as it was said by Augustus. The first Cantherist that eats up the roots of this tree, is self-love, which men (who skilful to suck Milk out of a Flint) have thus assayed to draw out of the fountain of verity, it is written, Thou shalt love thy neighbour as thyself: And therefore self-love is enjoined, for the rule is better than the thing ruled, but self-love is the rule. The thing ruled is the love of the neighbour, self-love therefore is better and more enjoined. We answer, that Love of ourselves, is a rule natural not moral, like as when we say, be Morally diligent, as the Pismire is naturally, Also love thy neighbour Morally, as Christ hath loved thee supernaturally: For tell me, thou that judgest without prejudice, when it is said, Love thy neighbour as thyself, is this thy meaning, as thou dost, or as thou oughtest to love thyself? The first being in nature, the latter in duty, if thou aver the latter as some have done, then tell me how aught I to love myself? Is not now the rule as uncertain as the thing ruled, and hath ever any man 
〈◊〉 in 〈◊〉.  offended in this duty, hath ever any hated his own flesh, is not this virtue found in bruit beasts aswell as men? Nay, can we think the Prince of darkness loveth not himself. To conclude, where it is said, I hate them as if they were mine enemies, the meaning is, I hate them as, if I were a natural man, I should hate my natural foes, so when it is said, Love thy neighbour as thyself, this is the meaning; That which by nature thou dost to thyself, by duty perform to thy brother.   

SECTION. II.  
BY this it is plain, that the Name of Magnanimity being defined to be a virtue, whereby a man being worthy of great honour, thinks himself worthy of the same, doth something smell of the Brimstone of heathenish pride, for of what honour should a man dream himself to be worthy, seeing the highest top of all knowledge, is to acknowledge that we have none, and the fairest buildings of virtue, should be laid upon the foundation of humility. 'tis said that Neptune did help to build the Walls of Troy, because in the foundation of building, we should dig till we come where there is water. Humility then the foundation of Virtue, must be laid upon the water of contrition, issuing from the clear fountain, wherein we see the faces of our own misery: and therefore some have not doubted to say, that Aristotle in the great praises of magnanimity, did sow pillows under Alexander's elbows: other deny the book of Ethics to be his, because Nichomacus (as they say) was but six year old when he died, as if Quintilian did not dedicated his institutions to his son at the same years, other say, that these ethical discourses were popular, not accurate, but why do these silly Hares thus insult upon a dead Lion? I believe that he which groped so well in the dark, had he seen our light, he would have looked upon the glistering sun, aswell as any of our Eagles.   

SECTION. III.  
ANother Moth that frets the Name of Magnanimity, is an act, which some ascribe to Fortitude; namely killing of a man's self, but for as much as honour hath been most pretended to be sought by it, it may seem to be a strain of Magnanimity, rather than of Fortitude: now although it hath been practised, by men otherwise famous, yea by women of the noblest spirits, yet we shall found first that the five examples in Scripture: Abimelech, Saul, and his armorbearer, Achitophel, and judas, are branded either with pride, or with despair: next it is clear, that Codrus, Cursius, Minutius, and others have done it upon barbarous superstition. For Satan knowing that Christ's blood should be the propitiation for the sins of the world, of which the Sacrifices in the law were types, persuaded the wandering Heathen, that the Divinity was only appeased by human blood, hence we have the oblations to Molech among the Ammonites, and to Saturn among the 
Look Toby Matthew his Sermon preached before the Queen, 1580.  Carthaginians, Thracians and Samnites, and to Haesus among the Gauls: as for the three Deccis, I take it, it was no vow but a policy. Cato Vticensis indeed is much praised, but I suppose (all things considered) it was but a male contented pride, that drove him to this exigent: as for the women, Dido, Sisigambis Portia, Cleopatra, and others, they are the less to be accused, because of the great infirmity of their sex, and impotency of their passion, and this is much more evident in Martyrs and Virgins, who pretending to save their faith and virginity, cast not their wares out of the ship, but themselves out of the world. Their good intent is not to be concealed, their frailty is to be pitied: in brief it is not lawful to break prison, or to leave the watch before the appointed hour, and though many glorious ivy bushes be hanged over this act, yet indeed it is a wine running out of the vessel of pusillanimity, neither did any ever kill himself, that dreaded not a danger greater in show, which thereby he endeavoured to escape.   

SECTION. FOUR  
NEither hath only Magnanimity been thus transfigured, but Modesty hath borrowed many feathers, one greatest & most deformed she took from the lazy Owl, under this pretence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bene qui 
Timo●.  latuit, bene vixit, quia latere est vivere, & vivere ●st latere: this nation of men leaneth upon this principle, a man is borne for himself, and therefore it is but ambition to strive to help others, but as the root is bitter, so is the fruit, as the principle is erroneous, so is the conclusion; God the Father gave his whole being to his Son, these both in unspeakable manner breathed forth the holy Ghost; these three persons made the world: & rule it with continually-working assistance: the Angels are for our sake sent out daily upon certain mysteries and ministries: Eve was made to help man, and he to rule both her and all other visible creatures, the heavens by their influence 
Scalig. exercita. 300. Sect. 59 13  guide the Elements, which feed the plants, the food of beasts, and they of us: is any part of the body made for itself, doth not the liver minister spirits to the heart, the heart to the brain, the brain to the whole microcosm: wherefore he that lives to himself, quencheth the spirit in himself, and burieth his talon, but I spare to speak of this any further in this bold and ambitious age, yet many we know there be, that have thus erred on the right hand.    

CHAP. IX▪ New Names of Clemency.  

SECTION. I.  
THe seventh virtue called Clemency, opposed to Cruelty and Indulgence, is assaulted by many errors of Names: The first is this, some think, we aught to forgive all injuries, not only in respect of malice, but even in regard of punishment in censure: these consider not that prudence is the form and square of all virtues & so of charity: true it is she suffereth all things: namely, which prudence adviseth may be suffered. Notwithstanding, first it is as true, that to yield impunity to evil doers, is in a sort as dangerous as to punish the just. Secondly it is mere folly to ascribe integrity to an evil man, or to writ him in the bead-roule of my friends, that is a close and dangerous enemy: for example to trust a man of an other Religion, or contrary faction, upon what protestation or bond soever, is nearer to frenzy, then to charity: credulity is after a sort as bad as suspicion, for he that believes the best of every man, holds the truth of no man, for ordinarily it appeareth that men credulous, because they believe the good speaking against the bad, and the bad against the good, are found in event, if not in effect most suspicious: for as an anarchy and tyranny differ little, so is it like perilous to believe all or none. True it is, if a man repent, our censure must be altered, but our censure must lean upon probable Arguments of a mindepenitent.   

SECTION. II.  
AN other supposed enemy of clemency, is going to War and to Law: Against War, many fanatical humours have been found to rail; but besides the ancient testimonies and examples, of Abraham, Moses, josuah, David, and others: The 
Apo●a. 17. 15.  New Testament describeth the War of the ten Kings as most lawful: Besides it is manifest, if subjects being witches and murderers, may be put to death, why may not foreign Princes upon open injury be repelled, or reclaim'de by War: Yea say they, but under the Messiah they shall turn their Swords to Scythes, and Spears to Mattocks, and shall learn to fight no more. The meaning is, they shall surcease all Civil and intestine War, they shall have no tumult in conscience, and in the general judgement all warlike and domestical strife shall be abolished.   

SECTION. III.  
THe use of going to Law, may no less be defended, so that the cause be both true and great, so that by no arbitrement, the strife can be determined, so that rigour be not showed in the advantage. True it is, that suits before Heathen judges were scandalous, specially when the matters might have been comprimised by private umpires. But Christian judges, and causes otherwise irreconcilable, remove this stumbling block: Always being remembered that fraud, violence, and avarice, creep not into them that should be patterns and patrons of justice.   

SECTION. FOUR  
A New chimera doth appear of clemency, under the Title of the prerogative Royal, when wilful murderers, Witches, Sodomites, and obstinate Traitors are pardoned, wherein although Princes in the most part do err, by ignorance of the fact, not of right: Yet Trapezuntian flatterers make their Apologies, as if it were lawful for them to dispense with any sin, not remembering that Kings being God's vicegerents, may not slack the bridle of his severity, whom they represent. Domitian 
Suetonius in Domitian.  said truly, he that punisheth not Informers, cherisheth them: So he that cutteth not of Murderers, is accessary for all his Prerogative, neither do we shorten the power thereof, but direct the limits. God is said, not to be able to do that he will not, so we may say, Princes can not do that they should not.   

SECTION. V  
THe like deceit, but far more general and pernicious, is Indulgence, whether of Captains to their Soldiers, or of Parents to their Children. The former being the ruin of Armies, the latter of Families, which as they are the Seminaries of the Commonwealth, so they spread their defects beyond all possible means of redress: First, for commands of War; it hath been found, that the imperious cruelty of Lucullus was dangerous to him, as Appian showeth in the Civil Wars, and yet the remissness of Scipio did bring no less damage for a time, till being better informed, he reform his error. Scipio the younger, for his prudent severity before Numantia, wherein he had more ado with 
Ze●ophon in the expedition of the Graetians.  his Soldiers then his enemies, was in a manner preferred before all but Caesar. Clearchus' said, a Soldier should fear his Captain more than his foe. As for the indulgence of Parents, although men otherwise most famous as jacob, Ely, David, have been noted for it, yet their infamy and punishment, and with all the praise of Abraham, judah, Moses, in Scripture, and in other stories of Brutus, Manlius, Augustus, do show both the rareness of the virtue, and of the virtuous in this behalf. For men being tainted with a natural self-love, can hardly by reflection, see their own faults in their Children, being portions extracted from their seed, and most times from their follies, so that next to the taming of a man's self-love, vain pity to Children is hardest to be subdued.    

CHAP. X. Of the New Names of veracity.  

SECTION. I.  
veracity a virtue in telling verity, is Eclipsed by the shadows of sundry Names. First, Equivocation desires to be cousin German to it, saying that it reserves a lawful condition, as when the magistrate demandeth a thing to the hurt of the party demanded: for (say they) it is against civil law, & civility, that a man should accuse himself: wherein these men consider not they abolish ius ex officio, a thing by them more practised then 
Being Papists.  by us. Again, when Christ was adjured to tell whether he were the Christ; he gave a testimony without all mental reservation. Now whereas they talk of mixed propositions, partly mental, and partly vocal, as they disturb all societies with their new inventions: so they make their speech a Centaur, half a man half a horse, or like one of the broods of Nilus, half earth, half frog; a thing both shapeless, and shaped in one mixture.   

SECTION. II.  
A Second bastard of Veracitiy, is an officious lie, a thing excused, defended, and praised by many: but if this Lie be sifted it will be found, that it comes Ab officio, verbo, non nomine, That is from hurting, not from helping, for though it bewrayeth not thy friend, yet it betrayeth the truth, which should be dearer than all friends, in defence of it many examples have been alleged. Abraham lied to save his life, in calling his wife his sister, but I wonder what foreheads these men have, seeing Abraham himself avouched that she was his sister by the father's side, besides this term sister in that language, importeth every kinswoman: Yea, but say they, the Midwives lied, in saying the Hebrew women were lively, and yet God built them Houses, we answer. First, the word lively may signify Midwives: Again the Hebrew 
〈◊〉 〈◊〉 〈◊〉 tongue.  women being premonished of the danger, might by the aid of neighbours without those solemn Midwives be delivered, as the Vigine Marie was in Bethelem, and harlots with us, and all in America: Now where it is said, God built them Houses, 
〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  it is meant of the Israelites, not of the Midwives, the Hebrew word being of the Masculine gender. Lastly, though it were meant of the Midwives, the blessing was not granted for their Lie, but for their fear of God, as for the examples of jacob, Rahab, and others, they are no more precedents to us, than David's adultery, Salomons idolatry, Peter's Apostasy.   

SECTION. III. 
Chap. II.   
THe last enemy of veracity, under the title of a preposterous name, is a perseverance in the truth without avoidance of persecution: true it is, we may not fly upon distrust, or against conscience, calling, or charity, otherwise we may aswell fly from pursuing enemies, as from the four great plagues, wild beasts, pestilence, famine, war. Shall we not say, that he suffereth, who leaveth his Country, his kindred, his goods, rather than he will howl with Wolves: what if some Martyrs have been in this error, we live by laws, not by examples; to conclude, he that flieth may fight again as Demosthenes said, and as Leonidas Soldiers, may reserve himself to better times.    

CHAP. XI. New Names of comity and Urbanity.  

SECTION. I.  
Affability or comity is a courteous behaviour to all men, Urbanity is a pleasant facility in harmless jests, the first error of Name, which overshadoweth Comity is that, which indeed should be termed ambitious flattery: This first is found in men that seek for Sovereignty, witnesses be jugurtha, julius Caesar, Severus the Emperor, In Scripture we have Absalon, Adoniah, Ishmael, their ends were confusion, as intrusion was their means: now if the fountain be 
Not be in Genesis, but in J●rem●●.  poisoned, what shall we think of the river, it is not lawful to say, that Pharaohs Butler forgot joseph two years, it is not expedient to say, that they can flatter, that see the face of Ahazzuerus, they are so modest, receive so little benefit by collusion, and have so small occasion to use it, that a man would little think, that Crows should build their nest so near the palace: true it is that Solon said to Aesop, men may not come to Croesus if they will not flatter, but sure I am when Croesus was tied to the stake to be burned, he was in another mind, certainly Aesop whither of purpose I know not, said, the Lion could not be healed without the Ape's liver, that is, Princes 
Herodotus in C●●o.  cannot be safe without the death of flatterers.   

SECTION. II.  
Urbanity a most pleasant virtue, is pestered with the affinity of common jesting, which usually hath one of these four vices: first, profaneness against God, whose name when Pilate heard, he trembled: secondly, biting scurrility, whereby men rather lose their guest then their jest. Vespasian being once troubled at his table with such a Bufphoon, willed him to jest no more at his friends, but at himself: which as Suetonius reports was presently 
Suctonius in V●spasian.  done in most obscene manner; the third vice than is obcenity: these three are in the quality; the last excess is in quantity, namely, uncessant babbling: he that would make a great fire continually, must rake together much mean fuel, and he that will always be shaking the spleen of others, must have much curiosity, more words, and most lies, his face must be as hard as the shell of a Tortis, his tongue as sharp as the quills of a Porcupine, his heart as unclean as the stable of A●geus, before Hercules brought in the river Alphaeus to cleanse it, and therefore this sordid generation should be banished into Africa, as Titus did Promoters.   

SECTION. III.  
THe abuse of sundry theatres here seems to present itself, which were they reduced to their first institution, might heal as much as they now hurt: Among the Romans no woman's part was played by a man: this was the mischief, the women were Courtesans; neither indeed can it fit matron-like modesty to be Actress on a Stage; but by this we conceive, the heathens saw light though through a narrow grate, and if we mark the ancient Tragedies of AEsculus, Sophocles, Seneca, we shall find the reproof of AEsculus, wherewith he reproved Euripides, for bringing a woman in love upon the stage, & for effeminating the mind of the Athenians to have been most just, and yet such is man's frailty, he that brings in this reprover, doth every where 
〈◊〉 〈◊〉 〈◊〉  abound with obscaenity; I grant it is not so comical as Satirical, but lust is such a sin as it can hardly be reprehended without sin, and he that will rebuke it, must be first wicked by experience, or by imitation: no marvel then though all Histrionical persons were infamous by the Roman law, though they changed no apparel of their sex, though they played but once, and that without hire; though their part had neither dicacitie nor filthiness: For profane speeches were in those days capital, the Cynics judgement also is to be observed, whose opinion being demanded of Players, answered, the better, the worse, that is the better Players, the worse men; and certainly, the Actors are many times 
〈◊〉 in the ●●fe of 〈◊〉  more culpaple than the Spectators, specially if their Action be continual and mercenary; notwithstanding, if we mark how young men spend the latter end of the day in gaming, drinking, whoring, it were better to tolerate Plays with Augustus, Vespasian, Titus, Nerua, Traian, and other good Emperors, then with Domitian to cut down the vines, lest tillage be neglected, remembering the verses set down by Suetonius against him:  

Rode Caper vitem, tamen hin●●um stabis ad Aras,  
In tua quod spargi Cornua possit erit.   

Well graybeard, crop the Vine, yet when thou stand'st forlorn  
At th' altar shall be wine to sprinkle on thy horn.   
For it is a Principle in Policy, that the detaining of the multitude by public spectacles, is a great obstacle to many base and clandestine Actions, and therefore a Player being condemned by Augustus for a quarrel at the Theatre, answered, if these things be winked at, the people shall have less leisure to inquire into your great actions. It is said of 
See T●on in his life.  the Mantinians in Polybius, that the leaving of their Country Music, was the cause why they degenerated into Barbarism and cruelty: so I fear if all public sports were restrained, our Country would soon turn to sottishness or mutinies.   

SECTION. FOUR  
AN other occasion of mirth, but hindrance of Urbanity, is a certain sport in cruelty, exercised upon men or beasts: first for men, we know that among the Romans whilst Paganism endured, sword fight was publicly tolerated, whereby sometimes in one day ten thousand were killed; this heathenish or brutish play was abolished by decrees of Christian Emperors, not much unlike this, is the delight which we commonly take in innocents, which were kept in ancient time by great men, partly for spectacles of horror and humility; partly for charity: and therefore we have an old ceremonious speech in our Country, he cannot but thrive, that keeps a fool, it may be also there was a respect had to their ability and willingness to labour, but that men should make sport upon their folly, which are no more obnoxious to it, than ourselves: is an argument of senseless and unnatural cruelty, neither may we commend the immoderate delights in baiting of beasts and Cock-fights, seeing all these contentions came by man's fall, so that if by accident we behold them, we are thence to draw occasion of repentance rather than of delight, neither yet may we for all that hence infer the condemnation of hunting and hawking, the former being allowed by Isaac in his eldest son, and both of them being but instruments of taking those creatures, to which we have right: and therefore the accidental sport being seasonably taken by men of ability cannot be disallowed.    

CHAP. XII. New Names of justice.  

SECTION. I.  
Justice a virtue of giving every man his own, either Arithmetically by distribution, or Geometrically by commutation and compensation, hath received many 
See justin in the beginning of his first Book.  variable Names: first by tyrannical power of doing all things at the will of a Monarch, without positive laws in the Country, was a long time held for justice; this afterward proved very prejudicial, not only because tyrants made stalking horses of their wills: for it is perilous when men can do what they will, and will not what they should: but also because there did succeed many Princes either naturally, or by education very defective, as Kilparicke. Charles the simple & others, by whose arbitrement, if things had been moderated and not by Laws, the Commonwealth must have suffered shipwreck. laws therefore were invented, and with great industry perfected, that the actions both of Tyrants might be repealed & of fools moderated, Example 
〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 in the 〈◊〉  of which we find in Caligula, Commodus, and Pseudantoninus. The same is to be seen at this day in the Government of the Turks, Preter-Iane, the Barbarian, and the Russian, in whose absolute Government Laws are silent, equity being destroyed by the rigour of justice, and this is supposed to be the cause, why more excellent men have been found in free States, as Rome, Athens, Sparta, then in absolute Kingdoms, because in them the great Pike devours the Eels.   

SECTION. II.  
But although Laws have been most needful, yet three great defects have been found in them, First the swarming of Suitors, for as many Physicians in a City, argue much intemperance, so many Pleaders, much wealth, more hatred, most contention. Poison in physic is an extreme remedy, because one deleterious poison is hardly tempered but by one of equal strength: law and war are desperate 
Tacitus in his 〈◊〉 w●iting of 〈◊〉 P●●sius.  medicines, and therefore as Informers were much complained on in Rome in the days of Vespasian, not because they were simply to be taken away, but rather to be diminished i● regard of their number and power, and corrected in respect of their fraudulent malice, learned fraud, and dangerous learning, so the overflow of suits and pleaders, and the rankness of injuries in this kind is rather to be lamented then helped, for though the latter be better, the former is possible: now we aught to frame our wishes according to possibility of things, which were it well observed, it would be a cordial to many, 
Epictetus' in his Enchry●●d●on.  whose melancholy, not the land of Helibore, not not Virginia now can purge.   

SECTION. III.  
A Second impotency is in the execution of laws, when they that might be most operative judges, are too much employed otherwise in war or pleasure, the Roman Emperors therefore especially the best, did often personally assist the judgement seat, yea Claudius himself, though otherwise overruled by women and servants, yet was much commended for a judgement he pronounced: a certain widow hating her own only son, defrauded him of his inheritance, saying he was a foundling 
A child found and brought 〈◊〉 by her hu●b●●d.  not her son, the young man replied, that he was her son, and claimed the land: Claudius hereupon commanded the widow to marry this young man: but she whether through horror of incest, or hatred of his person, confessed that he was her son, and so the land was adjudged to him, and therefore 
The resurrection of fools.  it may be that those books 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Senecaes' Cotakuntosis were made upon flattery against him, not upon truth: Luther in his book de sublimiore potentia, showeth how a wise Prince is better than all laws, by a notable example, which was this, one took a Noble man prisoner, whose wife came to entreat for her husband's life, he answered, if she would consent to his folly, he should be delivered, she craved first licence to confer with her husband about it, which was granted; her husband also gave her licence to do it, the next day her husbands head being chopped off, was sent unto her, whereupon she complained unto the Duke of Burgundy, who sending for him, compelled him first to marry her, and then beheaded him, intituling her into his lands and goods: this Act he preferreth before a hundredth sentences of wrested law: in brief, those states are most happy, where the supreme Magistrate doth moderate laws, otherwise unchangeable, as those of the Medes and Persians'.   

SECTION. FOUR  
THe third unhappiness of laws, is when they are not made altogether in the first foundation, therefore the common wealths of Israel, Crete, Cybaris, Sparta, Carthage, whose laws were uniformly made at once by Moses from God, by Minos, Charondas, Lycurgus, and Phaleas, are preferred before those kingdoms, whose laws have been framed successively upon new occasions, for we see no Roman laws made in the time of a free estate, but upon seditious compulsion, which howsoever by accident, did enlarge their power, because their mutinies were ended by law, not by sword: yet if we mark the sequel, we shall find, that first it was not durable but in war, being else molested with 
Read the Florentiae history.  civil broils: secondly, when it had ascended to the height, it could not be preserved without a Monarchy: thirdly, when the Empire was established, it was 
See Dion in Augustus.  like never long to endure, as both the event declareth, and by narration of the causes, might easily be convinced. To conclude, happy be the countries, whose laws are framed with the caution made by Carondas, who did ordain, if any man would change 
Dio lorus Si●ulus in his bibliotheca.  a law made, he should come wearing a rope about his neck, with which he should be executed, if his new invention were not found better than the old constitution: were this performed, interpretation and execution of old laws would serve without innovation.   

SECTION. V  
divers things are pretended to be enemies to justice, as first the remitting of the rigour of our ancient laws, whereby wilful murderers were hanged alive in chains; but howsoever this seem to equalize common felons to them, for as much as according to the present state, their executions differ not in sense but in shame, yet if we consider all circumstances, we shall find, first that this death by famine cuts off the ordinary means of repentance, because it exceedeth the patience of man's nature, and drives him to unexpected despair, and obstinacy: again, it shall appear, that this ancient cruelty would now too much harden our hearts, more than sufficiently frozen over with the insensible ice of incharitablenesse.   

SECTION VI.  
AN other supposed enemy of justice, is the practice of Usury, which indeed if it be exercised to the poor, or to rich without respect of damage in suing, may be intolerable; but in case of interest when time of payment is neglected, in the state of Orphans, in mutual hazard, or in hazard public, simply to disallow it, is to cut of all traffic and society, for this sin is rather in the conscience then in the act, therefore no penalty is imposed upon it by God's law; true it is, our laws tolerate ten in the hundredth, but the intent, not the rigour thereof is to be weighed, for the clearing of justice: the imperial laws which appointed six, eight or twelve in the hundredth, do show there is great difference in the moderation of these matters, which Prudence only directs as the loadstone doth the variation of the Pole.    

CHAP. XIII. New Names of Constancy Abstinence, and Shamefastness.  

SECTION. I.  
Having run over the perfect virtues, it followeth next, we should entreat of those which are counted dimidiate and imperfect, the first is constancy, an appendent to fortitude, which is a perseverance in doing good with resistance of affection, so that except we will be Stoics, who banish affections specially obstinate, Fortitude is a virtue which should be; Constancy which is for whilst we live in this clay, this generation of affections is Lascivis hederis ambitiosior, and sticks like a horseleech, drawing blood till it burst, but even this imperfect virtue, is perfectly overshadowed, first with obstinacy, which seruilefieth a man to his will so that he becomes like Moecenae, a thousand times married to the same wife, always jarring, yet always faint to be reconciled; the ground of this frenzy is, that men will, before they deliberate; first executing the Prisoner, then inquiring of his demerit as men say they do at Halifax, or as some have done in religion first broaching a new doctrine, then setting Clerks a work to maintain it by exquisite argument: this obstinacy feeds heresy, as the vapour of the adjoining Sea doth the flame in Mount Aetna, which breaks out every third 
Thucydides, lib. ●●.  year, the only medicine of this fancy, is Argumentum a fustibus, flat violence upon injury, whereof he shall find best experience, that dealeth with Mariners, or untutored Barbarians.   

SECTION. II.  
ANother soiling of constancy, is an immoderate kind of self-love, such as Pamphilus pretends in Arcadia, who though he loved many by a successive mutability, yet proved that he was constant, by this reason: The thing which I loved was my fancy affecting her, when that fleeted to an other, still I pursued the same fancy, and therefore cannot be accused of inconstancy, which is as much as if he had made himself the Centre, and had drawn all lines of the Circle, from the circumference of his actions to that one undivided point. By this rule some Politicians, all penny-fathers have been so guided, that as Lions and other beasts are led by the sent in the night to their prey, so these by their own self-love are drawn to each desire and action, so that where they found not bonum coniunctum as they term it, they relinquish it as unsociable.   

SECTION. III.  
THe second imperfect virtue is abstinence, or continence, which is a temperance with the combat of affections, this combat in case of lust Divines call burning, according to the saying, it is better to Marry then to burn. Now burning is not only an assent after abstraction and inescation, commonly called the first motion and delight, but rather a continual soliciting of the mind, together with an avocation, from the ordinary functions of a man's vocation. Here is then the vulgar error, to suppose each tickling of the mind to be burning, and so to imply a necessity of Matrimony, whereas indeed if a man abstain both from lawless acts, and be withal so laborious in his calling, that he can (though with some difficulty) repel these fiery assaults, he may be truly termed continent.  

Si valeant homines, ars tua Phoebe jacet.  
If men be ay in temper just, Phoebus thy Art shall lie in dust.   
If there be no contention or resistance, how shall a man promise to himself, that after Hymen's rites, he shall not yield to his own adulterous suggestions.   

SECTION. FOUR  
THe third inchoate virtue is Shamefastness, in ancient times much praised in young men, derided then in old men, now in both, save that some have found a new Name for their Paleness, at the recital of their unrepented villainies, which they have clothed with the maiden-like robes of blushing. Whereas indeed blushing is but a fear of rebuke for an error, upon misprision or mistaking, not a dead wannesse for a fault, which a man never in tends to leave till it forsake him, this is nothing but the stripes or streaked colours of conscience, Quae caeco verbere torquet, Like the rods which are made in the clouds, but blushing & fasting are banished together, the one being accused of ignorance, the other of rigorousness: The first was confined to Terra Florida, or some such Country, where ignorance of vice seems to do more good, than the knowledge of virtue, the latter was shipped over into the I'll of superstition.    

CHAP. XIIII. The Frenzies of Friendship.  

SECTION. I.  
FRiendship not a virtue, but the reflection of virtues in two, as being a mutual love not lurking, doth change her Name as often as the Sea. which here is called Aegeum, there jonium, elsewhere Adriatic, Atlantic, Persic, and the like. The first Name, is Love, which like the fish Polypus, assumes the colour of a Rock, to which it sticks; so doth this, of friendship, here is only the difference, the fish deludeth other fishes only, this itself principally; but tell me, what is love? A Mule is a beast begot of a horse and a she Ass: so love is an humour begot between wit and idleness, and to omit other imputations, it hath borrowed the names of two famous Arts, insomuch that the Arts themselves are almost lost, if some small shards of them had not been digged out of the monuments of antiquity, the first is Music, the Theory whereof is almost abrogated by Arithmetical and Geometrical proportions, so celebrated in Pythagoras and his followers, and now laid in Democritus pit, where he buried truth: the practice also of Music is deformed by amorous Lyrics, whose Sonnets are nothing but bellowss of contemplative lust, of whom may be said what Iwenall saith of women:  

Haec faciunt, quibus accendi iam frigidus aevo  
Laomedontiades, & Nestoris hernia posset. 
satire. 6. Set down by Sir Thomas Eliot in his government. li. 1. cap. 20. 21.    
To pretermit other innovations, the Art of Dancing with the mysteries thereof, which was an appendent of Music, is now made the mother of toys, and whereas in ancient times it served Mars, Minerva, Ceres, and Pan, War, Learning, Husbandry and Shepherds, now forsooth Dame Venus hath made an impropriation of it.   

SECTION. II.  
THe second Art, which this Circe with her wand hath enchanted, is Poetry, by her Siren songs drawn down from the top of Parnassus, almost to the vale of Taenarus. The Duke of Urbin's Painter, being commanded to draw the shape of Paul and Peter, drew the face somewhat read. other points of his workmanship were commended. but when a doubt was moved of this, he answered that indeed they were somewhat pale with preaching, but were they now alive, a vermilion blush would dye their faces, to see the lazy fattnesse of their imagined successors: so I think, if a man would paint Homer, Hesiod, Aratus, Nicander, Oppian, 
Horace. M●dta Drrcaeum levat 〈◊〉 〈◊〉  Heroic Poets: or the Tragedians, AEsculus, Sophocles, Lycophron, or that famous Theban Swan, Pindirus the Prince of the Lyrickes, or the Latin Poets, Virgil, Claudian, Lucan, Statius, I suppose they should all be painted blushing, to see Euripides, Theocritus, Catullus, Ovid, Martial, and others, serving Venus in Minerva's raiment: if we consider those heavenly Poets, Moses, job, Deborah, David, Esay, Habacuk, or those of a lower rank, but yet divine, Nonnus, Apollinarius, Serranus, we shall see that the most excellent subjects were selected for Poetry, that the wisest Princes, holiest Prophets, most learned Priests, thought themselves honoured by this Art: but now pardon me you Manes Homerici, & Virgiliani, she is now become Trulla, I had almost said the Trull of lewd loves, fancies and passions: redeem her from this shame, if any sinew of Spencer be left in you, and let it be a capital fault in Virgins choro, I mean Pallas, Veneris torum vel nominasse.   

SECTION. III.  
Grievous it is, that the wolf should devour the Lamb, but when the Lamb eats the Lamb, what Soothsayer would not be amazed? Friendship to be injured by vice, is evil, but no wonder; but it is a wondrous evil that a virtue, namely Concord, should do her wrong, yet so it is, some men think they should have concord with all men, friendship with none: by concord they understand peaceable conversation, upon respects of mutual gain, pleasure, honour; by friendship, they fancy a thing in abstract or rather in the clouds, a perfect similitude of manners, studies, age, degree, with cohabitation, a thing scarcely to be expected in heaven, where although love have Temperamentum ad pondus (as they say in Physic) yet as a star exceedeth a star in one of the six magnitudes, so soul surmounteth soul in glory: all the cups are full of Nectar, yet one surpasseth another in capable quantity: wherefore upon this pretence, that friendship cannot be more than Celestial, to abandon the golden links of friendship, and to use only the base coin of common concord, is a greater sign of suspicion then of virtue, we do like the fellowship of Saintes, not only by the light of faith, but partly led thereto by reason: Antigona could say, that she aught to please those, with whom she 
Sophocles in Antigona.  hoped to remain for ever, meaning thereby the Citizens of Heaven: So if Socrates in Plato, and Sibylla in Virgil, do tell us that heaven, or Elysium is prepared for good men, we aught to be acquainted in this sea, that when we arrive at the hoped Haven, we may enjoy the joy of indissoluble friendship: and although concord make a good Citizen, yet he that wants friendship, is but a bad man, for a good Citizen and a good man are not all one.   

SECTION. FOUR  
COmbinations of thieves, of them that follow the Lupercals, of Rebels, of Heretics, have 
Obscene sacrifices of Pan.  also challenged the name of friendship, as if she were a Chameleon, admitting all colours but read and white; the former being a symbol of modesty, the latter of integrity: Certain it is, that union not of minds, but of causes, makes friendship, else this virtue might be found in Pluto's guard, and among the Nymphs that watch about Acheron, Styx, Lethe, Cocytus, Peryphlegeton, the five loathsome Lakes of hateful hell: yet so it is, these seeming societies, or rather conspiracies, using order in disorder, I mean in the feasts of Bona Dea, that is of good fellowship, have made a Monopoly of all neighbourhood, as if the better sort did live like Apri singulares & Solivagi, solitary wandering Boars, whereas these good Wolves pray together, though it may be, they never prayed but in a storm, in which. if Bias had been with them, he would have desired their silence, jest that God hearing their prayers, so contrary to their deeds, should as contrary to their wills drown them in the seas, as they with their wills had drowned themselves in the dead sea of pleasure. But here is the error, they cannot be merry 
See the Legend of Phaedria in the 2. book of the Fairy Queen.  except they laugh a Sardonian laughter, qui plus Alloes quam Mellis habet, which turneth at last to wormwood, or rather to the worm that never dies, and the burning wood, whose consumption shall never receive consummation: but the truth is, this violent amity cannot be perpetual; when Apes sees Nuts, and Serpents Bettany, they leave their dancing and hissing concord, and fight a Cadmion fight to win a bloody victory, where the Conqueror weeps, and he that is conquered is undone.   

SECTION. V  
THe plurality of friends, is not the lest Viper eating out the heart of friendship, and yet as Polygamy will needs be Marriage, howsoever in latter times it is accounted adultery: so he that hath many friends, thinks he hath much friendship. Well, Adrian said truly, by the multitude of Physicians 
D●●● in h●s li●●.  the Emperor is dead, so I suppose, friendship being 
H●rod●tus in C●● * Th●s is Gi●on in the 2. o● G●ne.  distracted like the river * Gingdes, by Cyrus into three hundredth sixty five Brooks, to lose both her Name and nature. An old man in the Fable at his death, demanded his Son what friends he had, the young man answered very many: Well said he, I have lived so long, and yet have found but half a friend, you therefore for your instruction do thus: Kill a Calf and put it in a sack, go to your friends and tell them 'tis a child, whom you have murdered, requesting them to bury and conceal it, the young man obeying, found that his friends sho●ke him off, as a Spaniel coming to land, shakes the water off his hair, then at his Father's advise he went to his half friend, who presently assented to it, mean while one of this youngman's friends accused him, and had sent him to Charon before his Father, had not the matter been discovered, we need not Print the meaning of this tale. 'tis plain, that as he that had his hair half Grace half Black, being Married to a young and an old wife, the young pulling off the Grey, the old the Black, he became Bald before he was crafty, so he that divides his friendship, as the harlot would have had the child before Solomon, may Marry with friendship by the Pope's old Law, for he is above seven degrees from it. We have read only of David that had two friend, jonathan and Husha, but the latter was not his friend, till many years after the death of the former: Some think Augustus Caesar had two friends, Maecenas and Agrippa, but the former was so garrulous, the latter so impatient, that he had much ado to shun the one, and bear with the other. And whereas some make Poll●o, to be the third, Dion refutes that error, showing that Poll●o was so cruel, that when A●g●stus came to sup with him, he commanded one of his servants for breaking a Crystal glass, to be cast to his Lamprees, that they might devour him alive, but Augustus calling for all the Crystals in the house, broke them, and saved the servant, and afterward he demolished Pollioes' house, though he gave it him on his death bed. By this declaring that Princes may have many well-willers, but few friends, for the friends of great men devil either at the City Trapezus, so called of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Table, or at Placentia, so named a placendo, but few either at Verona, or Constantia, few are either so true or constant, that they will not hold their friends as men do Wolves by the ears, not able to retain, and fearing to let go. Most clear it is, that the noble pairs of friends, Orestes and Pylades, Nisus and Euryalus, Damon and Pytheas, Scipio and Lelius, Cicero and Atticus, jesippus and Fuluius, and in the Arcadia, Musidorus and Pyrocles, are no less extolled by Aristoes' two Swans, History and Poesy, than Dichotomies are by Ramists, or the quadrature of the Circle, and the Philosopher's stone by them that never knew them. To seal up all, we will have Cato's posy in his Ring: Esto inimicus nullius, unius amicus.    

CHAP. XV. Vain Titles of heroical Virtue.  

SECTION. I.  
Virtue according to the Stoics, was divided into Cathecon and Catorthoma, that is, 
Cicero. O●●ic. 1.  into Virtue mean and possible, or Virtue transcendent and heroical, such as the Scriptures ascribe to Samson, the Poets their Apes to Hercules, and our writers to Prince Arthur. This virtue hath been three ways assaulted, First, by calumniation, for actions done by divine instinct, have ever found some Zoilus, Momus, Mastix, or 
See Spencer. lib. 6.  tongue of blattant beast, so called of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to hurt. Hence cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, damage, from which it may be, our word Blab doth fetch his Pedigree. The deeds of Samson are scoffed at by many, not knowing with what spirit he did them, as for them that carp at the acts of Hercules, we pity their brains, because they understand not the Poets divine intent, which was to describe a man endued indeed with eminent Virtues, yet not exempt from humane passions, and therefore they feign him drunk, and mad, and that which is worse than both, so drunk and mad with the love of Omphale, that he served her in a woman's habit. Not unlike things do Homer and Statius ascribe to Achilles, neither is Homer's Ulysses free from all tincture of folly: Yea Virgil the Prince of Helicon, deciphering in his Aeneas, the valour of Achilles in the Iliads, and the wisdom of Ulysses in the Odysseys, is not blamed for writing that verse,  

Speluncam Dido dux & Troianus eandem 
AEneiad. 4.   
Deveniunt.—   
Who knows not what followed, and how sharply he was rebuked from jupiter by Mercury. But some Ass that never tasted of the Modals will say, why do you bring your patterns from brain sick Poets? to whom we shape this answer, not only these which lie not, because they say they lie; but even those which cannot err, have set down men of heroical virtues, yet darkened like the Moon with some blot; therefore as well the sins as the virtues of Moses, Samson, David are registered with the point of a Diamond in the glass of true history, seeing none can truly challenge that to himself, which the Hasell tree said in Ovid,  

Nux ego juncta viae, quae sum sine crimine vitae,  
A populo saxis pretereunte petor.   

I silly Nut-tree bordering on the way,  
Which in my life did never err or stray,  
With staves and stones in manner rude  
Am pelted by the multitude.   

Or thus,  
I faultless Nut-tree joined to the way,  
With stones and staves am pelted every day.    

SECTION. II.  
THe next impeachment of Heroical virtue is Apish imitation, to which may be applied that of Horace,  

Pindarum quisque studet aemulari,  
juli ceratis open Dedalea  
Nititur pennis, vitreo daturus  
— Nomina Ponto. 
Horace Ode. 2    

julus, who strives Pindar to emulate,  
With waxed wings which Dedal's art did make;  
He flies in vain, to give by hapless fate,  
Names to the Icarian, glassy, bluish lake.   
We read of Salmoneus imitating jupiters' thunder, and so punished by it.  Vidi & crudeles dantem Salmonea poenas. 
Aeneid. 6.  
By which is insinuated that actions divine or supernatural, are not with emulation to be followed, but to be adored with admiration; for this in other things is most ridiculous, in religion most perilous, of which hereafter. Antonius that would in all points be Alexander, Alexander himself that would be son of jupiter Hammon, Commodus for imitating Hercules, and Nero Phoebus, both in ●inging and driving Chariots, are read of with as much laughter being dead, as being alive, they were feared with hatred: M●crinus in Herodian is much condemned for his vain persisting in the steps of good Pertinax, wearing like the Cuman Ass the lions skin, till the stranger that had seen a Lion, knew him by his ears and braying. Caligula would needs imitate julius Caesar in conquering Britain, and conducting his Army to the sea side, commanded his Soldiers to gather shells, which he called the spoils of the Ocean, and binding a few Germans that never fought against him, led them in triumph to Rome; with many other things, which Dion, Suetonius, and Tacitus also, if that part of him were extant, have reported, not because they should move the spleen, but that we may see how Princes have been flattered in things so absurd, in so much that Vespasian had like to have been put to death, because he seemed in some sort to be weary of Nero's singing; and Corbuto was killed before hand, because it was thought he would dislike it when he came: and this certainly hath been the means to increase the insolency of many Tyrants, that once takinga conceit, that they were like some famous Prince; their humour being found and followed by some worse than Crows, feeding upon the faults of the living, not upon the carcases of the dead, have withal cruelty endeavoured to make good their first fancy. Bassianus the Emperor thought himself so like Alexander, that when a Lawyer in a Plea with one of that name, did cry out, O wicked Alexander! O the manners of Alexander! what shall be done to Alexander? at length in great choler answered, if you do not quickly cease reyling of Alexander, you shall feel great Alexander's power. If I should tell at large the like things of Commodus, I should writ out the propounded by Menenius Agrippa, how the Nobility was reputed, he told the people which revolted from the Nobility, that the stomach was once forsaken by the members of the body, complaining, that it was idle, and they endured all the labour for it; In conclusion, the stomach fainting, they likewise quailed, and too late agnized their own error. This parable so moved the multitude, that they never after upon any mutiny laboured wholly to abolish, but to qualify and moderate the Nobility: and howsoever in the civil wars of Scylla, and Marius, Cinna and Sertorius, Pompey, Crassus and Caesar, Anthony, Lepidus and Augustus, the Nobility was much impaired, yet Augustus according to his public providence, repaired and honoured the Senate, augmenting their Revenues, purging their infamies, and at lest in appearance, confirming their authorities: And this as it was not neglected by Tiberius, so was it mainly respected by Vespasian, Nerua, Traian, Aurelius, Pertinax, and other Emperors, no less worthy of a Maeonian Trumpet then Achilles. The Venetians, Florentines, and they of Genoa have most curiously observed the same; but Venice is most famous for it, as appears by that excellent Epigram:  

Not Mark but Mercury doth keep her warm,  
And Sea-God Neptune hugs her in his arm:  
Fertile, though unfertill of all good things,  
Her Prince a Monarch, and her children Kings.   
For the Nobility is interessed in the Commonwealth, neither do I think, that any State, either ancient or modern, can be preferred to it for politic and discreet Government: It were laborious to recite, and tedious to hear, how, as when Bees are decayed, they are revived by the death of an Ox; so Nobility hath been often repaired in France, England, and elsewhere. When the two Roses in England, the red and the white, had almost been made red with the blood of thirteen set battles, yet care was had by that second Solomon, I mean that renowned Henry the seventh, that out of the ashes of the old Nobility, a new Phoenix might be raised.   

SECTION. FOUR  
THE second error concerning Nobility is, that birth alone is Magnanimity or Heroical virtue: this hath sufficiently been refeled by Agrippa, 
De vanitate Scientiar. Saty. 15. Saty. 2.  by Iwenall, by Persius, but especially by Maximilians fool, for when he desired to bring his pedigree to Noah's Ark, he told him, that whereas now he reverenced him like a God, if he came once to the Ark, he should be his fellow; for he was sure, that he also descended from thence. Furthermore concerning this successive Nobility, these things are observed: First, that children so borne, seldom enlarge their father's government, but resting contented with their achievements, settle upon their leeses: Secondly, these men coming with ease to authority, being trained up in a flattered education, do easily degenerate to all lawless licence; examples of Nero and Commodus are evident: Nay, Herodian showeth, that this consideration greatly 
Herodian l. 1.  molested Marcus Aurelius upon his deathbed; and therefore both the same Marcus, and Pertinax; yea and Augustus himself twice indeed: likewise Tiberius and Severus always in show, a tempted to reduce the Commonwealth to the Government, by election, not by succession. But although it be true, that sometimes ignorant or evil Princes succeed, yet the condition of Kingdoms and Nobility is not alike; for although the King be insufficient, yet his peaceable succession prevents intestine mutinies, specially if the counsellors be wise; and foreign invasions do not approach: but when the children of Nobles are weak or wicked; it will be hard to found a domestical remedy: Thirdly, we found a Commonwealth not to be durable, where links of order are not equal in proportion of dependence, for in nature we see, that the Elements are joined by Symbolisation, the air to the fire by warmness, the water to the air by moisture, the 
Parcite Philosopho manes Ciceronianis & Syd many.  earth to the water by coldness; but where Nobles are without regard of virtue, there is no descending by stairs, but either a Peasant or a Gentleman, a Dolphin or a Dogfish, an accident or a substance: Lastly, mere Nobility is commonly the ruin of the family; for he that is noble without virtue, proves ignoble by extraordinary vices of his own, or devices of others: wherefore it is expedient that the Temples of virtue and honour be built together as it was in Rome, and that every man take great birth, to be an obligation of virtue made unto him: It was ominous in Xerxes' Army, when a Mare 
justine.  brought forth a Hare, for it was a sign that his great Army should be surprised with prodigious cowardice: no less monstrous is it to see Thyrsites come of Achilles, to see Samias Ninias the son of great Ninus, drunken Cambyses of sober Cyrus, and Marcus to whom Cicero dedicated his Offices, to live as much baselier than his father, as his father did more honourable than his Ancestors: Who mourns not to hear the two sons of Tamburlaine more inferior to the meanest, than he was superior to the best: it is a grief to a Prince, when necessity enforceth him to fill his Council-table and places of trust, with men of mean descent, whilst the Nobility claim their father's titles and titles of honour, and yet are neither scent to war, nor rule in judgement; as being either unable or unwilling: but in our land there be no Wolves, and I hope neither Owls nor Asses: we detest the Bull of Pius Quintus, that laid this imputation upon us, whether upon error or wilfully we know not, but certainly we have had, and have many buds of true Nobility, which have brought forth the fruits of Magnanimity and heroical virtue.    

CHAP. XVI. New Names of Arts.  

SECTION. I.  
THe moral Virtues being handled, it remains to treat of the intellectual, which commonly are reckoned five, Wisdom, Understanding, Science, Prudence, Arte. But I know not by what infelicity, Art and Science, have under their names comprehended the rest, as the Roman Legions in the days of the Emperors, were grown into disordered numbers, so that one contained the quantity of many, before ordained in the time of good Military discipline. Arts are of sundry kinds, some instrumental, Grammar, Rhetoric, Logic, but these three are special, the general be History and Poesy, the others be principal, and they are either Contemplative or practic. The former is divided into Metaphysics, Physics, and Mathematics, under the last whereof, are comprehended Arithmetic, Music, Geometry, Astronomy: The latter be parted into active and factive, Active be Ethicke, Oeconomic, Politic under which is the Civil Law and Art of war. The Factive, are all mechanic Arts, as Medicine, Husbandry, Cookery, Building, armory, Clothing, Shipping: Now to tell the false names of these, would require a tenth Muse or an other Scaliger. In whom Sallust said, was 
Dubartus.  the Babylon of learning: First Grammar hath got a new name of Critics, who have found out the blessed Art of changing words, when they understand them not, to whom may agreed the censure given of Erasmus by Lipsius, Magnus Erasmus fuit, 
See Savils Notes upon a place of Polybius, in the end of his Notes of Tacitus history.  maior fuisset, si minor esse voluisset, And I think the Author of this censure, if he dissembled not in his Notes upon Tacitus, as he did in his Book De Constantia, was not a little sorry of his time torn in these toys. For that which the famous Geographer of 
Camden in his Brittany.  England said of Norfolke-men, that they strive about tittles in Law when Titles fail: May as truly agreed to these Crickets, I should say Critics, who fill their Books with Variae lectiones, and tell you a long story where they borrowed this Manuscript, where they saw that Monument, how this conjecture may be good, those commaes may be turned into colons, and colons into periods, but I am weary with speaking of them.   

SECTION. II.  
Rhetoric now banished out of Turkey, as it was out of Sparta, hath always claimed the name of Patronage, whereupon some imagine our Lawyers to have been successors of the ancient Orators. True it is, that many Pleas are found in Tacitus against Senators that gained by pleading, but there also they are refuted. Neither can I but agreed to that saying of Littleton, that good pleading is a thing most honourable, railing and delays have been the stains of this profession, some have been accused for falsification, some for Ambodexters: But we may not blame the use of the calling, for the abuse of the men. The Devil was an Angel, Balaam a Prophet, and judas an Apostle. Though some Lawyers have been thought to have been liars, yet Fitzharbert, Ployden, Bracton and Stamford, cannot 
Juris prudentes vocantur iure prudentes.  without great malice and partiality, receive these imputations, and certainly in the Apology of Rhetorician Lawyers, it may be said: First, that if they should not use much volubility of tongue, the multitude would not admire, and so not reverence them. Secondly, where the sound of War is not, there of necessity must be either mutinies, or Law. Thirdly, if Law were not costly and tedious, and like the upper Millstone, as Usury is compared to the neither, the vulgar sort which are as malicious as Witches, would use Laws frequently, as football play, or dancing about a Maypole, and therefore this may be as good an instruction to them, as that which a merry man said, hearing there were many things to be decreed in Parliament against Alehouses: I warrant you quoth he, it was at the motion of some Lawyer, for a dozen of Ale would end more Suits at one sitting, then would be spun over in three Terms. Fourthly, the multiplicity of Cases, doth of necessity imply many quirks, and therefore the Rabbins have found many quiddities in Moses law upon the like occasion: Nay, suppose the Alcheron itself, were it not ruled by barbarous severity, would admit endless scruples. Lastly, if the Law were not full of ambiguities, wit, experience, eloquence, should have no place: only it were to be wished, that the Orphan, the Widow, and the needy, should not by delays & dimurrurs be deluded. I should speak of Logic and Poetry, but upon other occasions I have before treated of them, only this I will add, I do hearty wish that some great Maecenas would maintain perpetual professors of those two Arts, as also of Rhetoric, and Mathematics in the Academies, for than we should not be scorned in foreign Universities.   

SECTION. III.  
HIstory the witness of time, and the memory of truth, hath also received much obscurity, first, by the neglect of Chronologie, which among the Grecians is observed only by Diodorus Siculus, for Thucydides writes but of a small time, so doth Xenophon that supplied him. Polybius is almost all lost: again, many fables have been inserted, as appears not only in Herodotus, but even in Plutarch and in Livy; yea our Ecclesiastical story hath been found full of lying Legends, besides this the, desire of Faction greatly Eclipsed the light of story, of which our modern Chronicles are sufficient testimonies, also the study of inserting too many orations, things indeed reproved by Diodorus, justine, Herodian, have hindered Authors from enquiring into more matter, and so have starved the studious Reader, the ignorance of Geographie hath been no less impeachment to the glory of History: there be also accidental miseries much to be deplored, as first the cruelty of unlearned Tyrants, which have sacrificed to Vulean so many labours of Minerva, as also that Readers and professors of this Art, have not been dreamt of in our Universities, much less maintained and honoured: for he that will be a good Historian, must let all other ploughs stand still whilst he lives.   

SECTION. FOUR  
THe science Metaphysical is like a man, that hath a Spanish gesture, an Italian eye, a Dutch swallow, an Indian breath, a Negro's Venery, and a French suit, for it hath borrowed some plumes from Logic, some from Divinity, some from Physic, the lands are not out of final recovery, therefore may be sued for: in a word, this science is non ens, a vacuity without a body, a name without nature.   

SECTION. V  
Natural Philosophy, were indeed a thing, and not a name only, if men spent not their time, all in the Generals of Aristotle, never descending to the particulars in Gesner, and to the practice in Galen, for certain it is that Physics without Physic are clouds without water, and Physic itself without knowledge of birds, beasts, fishes, and creeping things is lame and barren: here also the want of Readers in perpetuity, were to be renewed, if either liberal men were learned, or unlearned men would believe the skilful; but alas, there is a frost of charity, and the ice of Avarice hath so covered over the water of Liberality, that the fishes in the river Helicon, are in as bad a taking, as those in the great frost, when the verse of Virgil was verified.  — Caeduntque securibus humida vina.  

SECTION. VI  
THe Mathematical Arts, were it not for Melancholy and want of maintenance, would not be naked names, but things of ease and use: of Music I spoke before, Arithmetic is no more inquired into, then that it may be a band to covetousness: Geometry with the optics, and Astronomy are too laborious and costly for our idle and needy age, so that mad men and Mathematicians, Alminackemakers and liars are almost confounded.   

SECTION. VII.  
Ethics and politics have been handled before, the Art Oeconomic is partly swallowed up in Divinity, partly covered under the wings of Avarice, but with the pretence of frugality: the true practice thereof in Education of children is little known, less regarded, for the rich will not, the poor cannot bring up their Children, as they should, so that our present laziness and ignorance, are truer than Prognostications of our barbarism, Atheism, and ruin.   

SECTION. VIII.  
Art's Mechanic or Factive, are slubbered over with many neglects or curiosities, tillage by the covetousness of a few is made a trade of beggary, Cookery by the daintiness of some, is become a Stews of Luxury; the Art of Physic otherwise most honourable, profitable, pleasurable, by the unlearned, idle, hasty, cruel, covetous dispositions of many, is abased among the multitude, as if it were a trade of Butchers or murderers: Architecture with Geometry is decayed, armory by too much peace is grown rusty: of Vestiture, we spoke before: Shipping only and Merchandise now remain in better case than other trades, for indeed one Mechanic Art hath devoured all the liberal, 
Aenei. lib. 3.  as the Harpies did AEneas supper.    

CHAP. XVII. New Names of false Religions.  

SECTION. I.  
WHen all Creatures had been framed—  

Sanctius his Animal, mentisque capacius altae  
Deerat adhuc, & quod dominari in caetera possit. 
Metamor. lib. 1    
So all Arts being handled, sacred Divinity remaineth, which as it is most pure and Angelical, so being corrupted becomes most devilish: the main corruption thereof is called false Religion: and of this kind, the first was Paganism, Hell enisme, 
Helleni sme belonging to the Greeks', that worship many Gods. Aeneid. 8.  or Polutheisme, for which Egypt was infamous, as the Poet saith;  Omnigenumque Deum monstra & latrator Anubis. 
The greatest cozenage in this kind, was of Oracles, as that of Dodona, where jupiter answered, striking the cauldrons with a silver wand: that of jupiter Hammon▪ in the confines of Egypt, that of the Trees of the Sun and Moon, speaking partly 
Curtius' in the life of Alexander.  Greeke, partly Indian: that of Delphos, where a woman of fifty year old answered, sitting upon a brazen threefooted stool, in Greek verse: that of Latona in Butus a City of Egypt: that of Amphiaraus in Trophonius den: and of late days the Oracle that answered Mottenzuma a King in America: for although at the death of Christ, Oracles did generally cease, as appears by Plutarch, yet it is plain by the story of julian, as also by Dioclesian, and others, 
〈◊〉 in his book of Eps●lo● & I●ta. See Tacitus his●my. lib. 4.  that sundry particular Oracles did remain: the Collusions herein were manifold: first the Priests often answer in stead of the Oracle, and so spoke feelingly as men of good gifts. Secondly, the Devil persuaded the people, that he was a God, and so commanded many both cruel Sacrifices, as the offering of men in Scythia, & obscene customs, as of Ceres in Eleusis, Isis in Egypt, Bona Dea in 
Toby Mathewes Sermon on good Friday.  Rome: Thirdly, it was pretended that things future were told, when indeed the predictions were doubtful, that might strike sail according to the wind, or were drawn from Nature, as from Physic and Astrology, wherein the Devil is not a little seen, as being a spirit, and of long experience, or were taken from the Scripture, as answers given to Alexander concerning his victories, were taken out of the eight of Daniel; or lastly were known by some commission: thus Satan might easily have told the destruction of Ahab, which he was enjoined to procure.   

SECTION. II.  
THe second illusion in Paganism was used by lawgivers, thus Minos pretended that he had conference with jupiter about his Laws, Solon, Lycurgus and Charondas with Apollo, Phalcas with Saturn, Numa Pompilius with the Nymph Aegeria, Diodorus, and Pliny also would have us believe that Moses used the like art in promulgating his laws, but we have learned better things: The ground of this fallacy was, that man by nature acknowledging a Deity, is by no obligation so firmly bound, as by some Religion true or false.   

SECTION. III.  
A Deceit like the former, was much used in matter of war, when was devised that Verse of Thucydides: 
Thucid. lib. 2.   Doriacum veniet Loimo comitant duellum. 
Or in Greek thus:  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Some read Limos, that is famine and not plague, but the truth is, it was devised after the event, as such things are accustomed to be done: so Codrus king of Athens being slain, the Lacedæmonians left the war of Attica, being deceived by an answer, wherein they were forbidden to kill the King of Athens: which thing, as I suppose, was craftily broac'ht by Codrus himself, meaning to die for his Country; for the rumour being divulged abroad, that if the King died, the Lacedæmonians should departed without victory: the King in the habit of a Faggot-carrier entering into the host, and brawling with a Soldier, was by him slain, who stripping him, and finding that he was the King, filled the Army with a vain superstition, whereupon the war ended. The like is to be found in Scipio the elder, at the siege of new Carthage in Spain, who having learned by certain of the Country, that the River had a hig● water about noon, told his Soldiers in the morning, that in his dream he had seen Neptune standing upon the water, and promising him that he would make it increase about noon, so that the boats approaching to the City, they might scale and win it: the Soldiers at noon seeing the River to rise, some subtle persons also giving it out, that they saw Neptune with his three forked mace upon the River, flew upon the walls, and took the chief City of Spain the first day of the siege. The most excellent in this Kind were Sertorius, and Eunes a bondman: the former kept a tame white do, which he made his Soldiers believe was Diana; by occasion whereof he won many victories, against his Countrymen the Romans in Spain; the other persuading divers, that he had spoken with the Goddess of Syria, holding in his mouth certain 
These last stories are in Justin, Livy, Florus.  little Walnut-shels with Aquavitae in them, did seem to spit fire as he spoke, and so won that credit with many, that he stirred up that great servile war against the Romans. In a word, the greatest Stratagem of war, in those days, was some superstitious opinion bred in the hearts of fools, and maintained by the tongue of the wiser:   

SECTION. FOUR  
A Fourth cozenage in Paganism, was in Images, which they made the people believe, could turn their eyes, sweat, and show many like prodigies; the ground was, they thought they could do miracles, the greatest part herein was juggling, and devices by hidden Instruments; beside, it is certain that the Devil can do wonders, though not truly miraculous: yea will some say, but he brought a fourfold wind upon the house where jobs children feasted: We might answer, that there is a wind called E●n●phias, wherein three winds concur, which a spirit might turn about and make it seem four; but we answer, that indeed it struck the four corners of the house, though it were but one wind, which action though it exceed the nature of the wind, yet it well agreeth to the natural force of the Devil: they add further that the plague in Egypt came with sending of evil Angels; some 
Psal. 78. 49.  say, 'tis meant thus, Messengers of evil, meaning Moses and Aaron, but taking it to be meant of Devils, as it is intimated in the 17. of Wisd. we say, that they may add terror, and hast to the pestilence, but can not sand it in an instant: what think you then (say some) of men turned into wolves, as Nabucadonoser was into a beast, and the daughters of King Praetus into Kine? we say it was a kind of melancholy, wherein men think themselves to be beasts: Again, we think that plague was inflicted upon Nabucodonoser by God, not by the Devil. Further they allege 
Matth. 12. 27.  the casting out of Devils by evil men, but we say, either they cast them out by consent, not by miracle, or that wicked men may do miracles, but the Devil being actualy damned, cannot: lastly, they add the things done by the Magicians of Egypt, or to be done by the Beast, but these are apparitions 
Apoc. 13. 13.  and not real.    

CHAP. XVIII. The Impostures of turcism and judaijsme.  

SECTION. I.  
BEsides Paganism there are two other false Religions out of the Church: First a great and general Apostasy, than Iudaysme: the Apostasy was begun by Mahomet one of the finest jugglers since the creation, he was a apparel, borne of an Ismaelite, and a jewish mother: he pretended the study of conjuring ten years, and having married his Mistress, which was very wealth, by drunkenness (as it is thought) falling into the falling-sickenes, when she rebuked him, as if he were a drunken beggar, he meaning that she should publish what he said, entreated her to conceal it: for as a River stopped, grows higher above the banks, so there is a generation called Women, which being desired to be silent, will tell it more liberally; he told her then to this effect: Have you not read that Daniel was sick when he saw the Angel? It is the Angel Gabriel which appearing to me, thus astonisheth my senses; she promised silence with her tongue, but not for her tongue with her heart: At the next Gossip's meeting, she told them her husband was a Prophet, and so from women it went to men: in the mean while Mahomet had taught a Dove to pick corn out of his ear, which he said, was the Holy Ghost in the likeness of a Dove. About the neck of this Fowl, he put a plate with golden letters, to this sense; Let Mahomet be King: the simple Arabians which had lately revolted from Heraclius the Emperor of Greece, because his Muster-Master being demanded pay, had rudely answered them, saying, we have not enough for our Greeks' and Romans, and shall these dogs crave their hire, immediately elected Mahomet their king, who thereupon craving, as it were from heaven, that he might have some excellent laws to rule them by, commanded them to go into the Wilderness, where suddenly a Bull, or (as some think) an Ass came out of a Den▪ with a book of laws tied about his neck: This beast he had taught to take bread from his own hand, and these Laws himself 
An Heretic denying the Godhead of Christ. Smiths book called God's arrow against Atheists.  had framed, with the aid of one john a Monk, and Sergius a Nestorian: this book at this day is called the Alcheron. His other pranks I will not recite, as being at large repeated by Fox, Smith, and others.   

SECTION. II.  
ANd as this Sect was bred by fraud, so it was fed by deceit, as it may appear by the poisoned doctrine, vomited out in the Alcheron: First, they teach that a man doing good works, may go to heaven, of what Religion so ever he be, but every man must destroy the adverse Sect with fire and sword to increase his own. The first clause is the true effect of Atheism, the latter doth make them affect all their bloody conquests, and therefore at their death they give Legacies and stipends to Soldiers, for the enlarging of the Sect of Mahomet: Next they teach, that they pray to Mahomet, to commend their Prayers to God, and so say they, you should do to Christ, as being but a holy man, and not God, as was Mahomet: this was the devise of Sergius, who was a Nestorian as was said▪ Besides they teach Polygamy to be lawful, and punish Adultery with death. I know not whether they do better in the latter, or worse in the former, but sure it agrees with reason. If a man have four wives, and as many concubines as he can keep, for so much is allowed by that law, if yet he will commit Adultery, he is not worthy to live. Furthermore, they abhor Swine's flesh and Bells, the one to please the jews, the other to displease the Christians: They allow also Circumcision, but in the eight year, not on the eight day. Lastly, Friday is their Sabbaoth, that they might differ both from jews and Christians. Thus from a apparel Mahomet, came a apparel Religion, compiled of Names, shadows and impostures.   

SECTION. III.  
IVdaisme also is tainted with the like error of Names, for in three things they differ from us. First, they have feigned such a Messiah as is beyond all Poetry, of whom this is the description. Enoch and Elias shall come again, and prepare for his coming, he shall be a man only, not God, at his coming he shall deliver the jews from the power of all Nations, and shall bring them to jerusalem, which he shall repair with Salomons Temple, and there offer sacrifice, and restore all the ceremonies of Moses. Likewise, all the fathers shall then rise from the dead, and live with the Messiah, who shall make a feast with the flesh of Leviathan, which is a kind of great fish, whereof only two were created at the beginning, 
See job. 40. 41. Chap. And the jews upon them.  one presently killed and salted against this feast, the other to be eaten fresh. This Messiah shall die, after a while the last resurrection shallbe, if you ask them of the weeks of Daniel, they will agreed like the Cauldrons in Dodona, like the Bricklayers of Babylon, or like our common makers of Almanacs, 'tis no marvel though it be said, that a vail is drawn over their heart, otherwise it were not possible for a man to dote upon such old sick men's waking dreams: next, they differ in their practice of usury, by which, they think they may use us, as the Athenians 
〈◊〉 3. lib. 〈◊〉.  did the Aegenets, whose right thumbs they cut off, that they might be unfit to sail: they think it lawful for them to take any forfeiture, be it never so unequal, any mortgage, any pawn, they are not afraid of that wen which we call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is usury upon usury, not they dread not to take ten in the hundredth for a week: their pretence is, because we are strangers, as if we were all Canaanites, or some of the seven Nations, which were as well to be oppressed by usury, as to be rooted out by josuah: and mark this in them, that whereas in ancient time Publicans and Sinners were counted as all one amongst them, now themselves are the Publicans or toll-gatherers of the great Turk: Lastly, they allow Polygamy aswell as the Turks, but are circumcised upon the eight day.   

SECTION. FOUR  
THeir practices are no less entangled with error than their doctrine, for, first they devised certain 
Et quicquid Graecia menda● a●det in historij●. Juvenal Sat. 6.  books of Tradition, called the Talmud and the Chabala, wherein are more lies then in Lucian's true story, more than ever the Grecians devised, and yet these are so obstinately maintained, that if any of their Children shall but incline to hear our reasons and books, they will not stick to hurl them into hot furnaces: Again, they have such an inveterate hatred against Christ, that in contempt of him they will crucify Children upon Good-friday: besides if the husband or wife turn Christian, the judaysing party marrieth another. Lastly, their wondrous skill in wresting places from us by false interpretation, as it can be ascribed to no other thing than their endless diligence (for they have set down how many letters and points there be in the Bible, and how often each is repeated, yea, many of them can recite the whole context without book▪) so it is a great cause of their obstinacy, which is also confirmed partly by our ignorance, partly by our divisions.   

SECTION. V  
Neither may we think, that only circumcised persons are Turks and jews, many with us baptised maintain both Sects in their lives. The Turks think a man may be saved in any Religion with good works, and have not we men at their death that are to choose their Religion? Do not many think they may be saved, though they live as ill as he, that determines never to repent till he die, though they eat as if they should die to morrow, and build as if they should live for ever? The Turks deny the three persons, and we believe them not, because we know them not: they hold Polygamy, but punish Adultery, we the contrary. The jewish usury, malice, and lying, iam gentilitate sunt donata, they are become Gentlemen, O ungentle gentiles. Is not this to harden the jew, and to▪ awake the drowsy trump of the Turk? either live according to your Baptism, or else be Circumcised: If you would but keep your words as well as they, we would not complain of your deeds, but were justice as speedy with you as with them, we would say, redeunt Saturnia saecla.    

CHAP. XIX. The Dreams of the Grecians.  

SECTION. I.  
GReece the Epitome of the World, Athens of Greece, so it was in ancient time, but now it is the slave of slaves. The wild Boar hath entered into her Vineyard. The Turk in the great Temple of Constantinople, ties Lions and Bears, and other wild beasts, which he feeds with the flesh of the Greeks' and other Christians. Their children are Tithed to be his Vassals and janissaries, which afterwards prove the most savage enemies to their Country, the rest are forbidden to learn liberal Arts and Sciences, as julian also forbade the Christians. Their daughters are taken to be Concubines to the Turk, all ancient Laws, divine and human, are now bridled by the will of a Barbarian: the most wise, witty, active Nation in the world, is subject to the most cruel, unlearned, untractable, and insatiable Government. Where be now the Olives of Athens, the Swans of Thebes, the pleasures of double Seaed Corinthus, the liberties of Laconia? Where be the houses of Elis, the horsemen of Thessalia, the footmen of Macedon? Where be the Palms of Epirus now called Albania? My belly my belly, I am pained with grief, the famous Nation, spectacle of all wisdom, where were the seven golden Candlesticks, to which Saint john wrote, now is in the iron Furnace, 
Fellonia est quod sit animo fellio. Bracton.  and serves in Brick and Clay, under a far more fierce, fell, and felonious Pharaoh.   

SECTION. II.  
THe cause of this woeful misery resteth to be inquired, some say it was because the Greek Church broke down Images, other because they could never endure the Pope's supremacy: Others that because in the days of Gregory the ninth, they revolted from the Latin Church, but these opinions 
According to the proverb. ●ater●m. ●●uas.  smell too much of the Bab●lonish Bricks, which all the water in Tiber cannot make white and sweet: Some ascribe it to the jars and broils between the brethren, about the Empire of Greece: Some have accused Constantine the Great, for removing the Imperial seat from Rome to Bizance now called Constantinople: As also for disfurnishing all Europe of their ordinary Legions, by which each Border was kept from invasion, these causes are true, but they are too low. Physic saith, that all rheum comes from the crown of the head, so say we, all trouble in a Nation comes from some sickness in the head, this Church and people alway▪ 
Aus●●n● ad Quoth 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 upon 〈◊〉  were full of fancies and heresies, within four hundredth years after Christ, there were noted eighty several heresies in that Country, but even at this day their Dreams are many, though their troubles be not Dreams; but their Dreams are these: First, they will not worship Images, lest they should seem to agreed with the Roman Church, and yet they will adore Pictures: This is not unlike certain 
L●●ro pr●●o.  pleasant men in Suetonius, who would seal bonds, thus, Caio Caesare & julio Caesare consulibus, whereas Ca●us julius Caesar was but one man. But Bibulus his fellow Consul was counted a gull, and a cipher according to the Verses.  

Consul sub Caio factum hoc & Caesare nuper,  
Nam Bibulo factum Consule nil memini.  
This done, Caius and Caesar Consuls were,  
For under Bibulus naught done we hear.   
So these men know no Idol called an Image, but 
An Epistle of Epiphanius translated by Jerom.  yet they run a whoring after idle Pictures: when Epiphanius rebuked the vail at Anablatha, because it had only the figure of a man upon it, think we that Images and Pictures did not seem equally idle Idols unto him?   

SECTION. III.  
ANother dream of the Grecians is, that they acknowledge the proceeding of the holy Ghost from the Father, but not from the Son: their Bulwark is a Bulrush, their staff is a staff ofreede, which who so leaneth on shall fall, and the Cane shall run into his ha●d: but what think 
If Pl●nie fable not in h●s seventh bo●ke of natural history.  you is their defence? tricks of Philosophy, which are like the lances of the Pigmies: ti's said that Empedocles was burnt in Aetna, whilst he curiously inquired into the mysteries thereof. O, but this is a greater mountain of fire, this is higher than the highest Alps, than Caucasus, than Paropanisus; higher than Mount Picus, nay higher than the heaven of heavens: this mountain burneth more than Aetna, than Veswius, than Hybla, nay then Hell itself; if men dare so presumptuously look against the Sun, that are no Eagles: it is said when Augustine was writing of the Trinity, he saw by the sea side a Child digging a little hole in the ground, and taking water with a spoon out of the sea, to pour into this hole, the child being demanded why he so did, answered he would lad the whole sea into it; he replied, the sea is too great, the hole, the spoon, and thou too little; to whom the child answered, so art thou unable to writ of the Trinity, and so vanished: but I fear my waxed wings will burn, if I fly too near this glorious Sun, and therefore I leave the Grecians to their Phaulosophie. 
Evil wisdom    

SECTION. FOUR  
A Third Greekish dream which keeps them still in their Lethargy, as if they slept upon a bed of Mandrakes, or had eaten the grains of Requies sancti Nicholai, which Saint the Greeks' so much 
Especially in Russia.  worship: this dream I say is, that they read their Liturgies ●●: strange tongues to divers of their Churches: In Russia at this day they read the Bible in Slavonian, which the common people understand not: so the jews read in Hebrew, whereof many thousands of that Nation know not a word, what is this but to pluck out Sampsons ●ies, & to make him grind and play upon a Harp: we have a fable that the Dragon fight with the Elephant, plucks out his eyes, and so seizeth upon him: the eye of the people is God's word, which if it be read in a strange tongue, is like the eye of Pentheus when he was mad, who thought as Virgil saith,  
Et geminum , & duplices se ostendere Thebas:  
This is a famine like that of Tantalus, Semper eget liquidis, 
Metamor. lib. 3.  semper abundat aquis, or like that of Narcissus, Exigua prohibemur aqua: for this people daily handleth the Bible, and yet knoweth it not, and are like those men which were with Paul, who saw the light, and heard the sound, but neither saw the person, nor understood the voice, or like the thirsty glutton in Hell, who saw Lazarus in Abraham's bosom: these politic Churchmen are like Vespasian, who invading the Empire, first made sure of Alexandria, where were all the Garners of Rome, that he might make the Romans yield for fear of famine: these men forestall the bread of God from the people, but 
Pro. 11. 26.  the people shall curse them.   

SECTION. V  
HEre I may take up the complaint, which Scanderbag the King of Albania did use in his life time, which was that Kings of Europe did not agreed to that overthrow of the Turks, which agreement howsoever it sound ill in the ears of Politicians, who remember the saying of Scipio Nasica, that if Carthage were destroyed, the Romans should have civil wars, the verity of which speech was confirmed by Scylla, Marius, and other firebrands of the State, yet without question, it is not alone to be imputed, to these and other such devices of men, but partly to our iniquities, which make us partly unworthy to so noble an enterprise, as killing the Erimanthean Boar by Hercules, Caledonian by Meleager, the Tarentine by Pisistratus; partly to these doting dreams of the Grecians themselves, out of which they cannot yet be awaked by the shrill trumpets of woeful war, and the iron whips of long and loathsome servitude, but still they sleep on both ears, as if they had taken Laudanum Paracelsi, to be made eunuchs before they wake; well, proximus ardet Eucalegon, our wall is the next, and it is to be feared, that Greekish lying errors, drunkenness, inconstancy grow both rife among us, and the better nourished, by how much we exceed them in wealth, peace and liberty: the jews that were God's people, are now runagates for all their boasts of religion, and the Greeks' that have been Conquerors are now bondmen, for all their boasts of learning: these patterns are pencil out to us, not that we should insult over their present, but consult against our own suture misery, and learn by their dreadful and cruel yoke, to beware of the leeses of laziness, and the lies of heresies, and not to suffer Cadmus or jason to sow the Dragon's teeth in our land: that is, the subtle seeds of endless envy and restless contention.    

CHAP. XX. The Wolf of Romulus.  

SECTION. I.  
Romulus' and Remus as the Fable goes, 
Dlutarch in Romulo. 〈◊〉 Dion●sius Halicarnasseus. V●rgil in the and of the 8. book of his A●neid.  were nourished by a she Wolf, indeed by Laurentia the wife of Faustulus, which woman obtained this worthy Title for her unchaste and cruel behaviour: certes, what she was I know not, but this I am sure of, that her elder nursling Romulus, could howl as well as any Wolf in Arcadia: yea and both rob and kill, as appears by the murdering of his brother Remus and king Tatius, by the erecting the Asilum and Sanctuary for all that were in debt, in bondage, or in want, though they were as bad as he, of whom it 
Juvenal. Sat. 4.  is said Monstrum nulla virtute redemptum— A vitijs: as also by the stealing of the Sabine women, for which, and other like Wolvish deeds he was carried away in a tempest by the King of Lycaonia, I 
Wo●fe●and. Dan●us ●n his book de Sort●arys.  mean the Prince of darkness, for so Danaeus proveth; howsoever Proculus swore that he saw him like a God. But to leave him tormented where he is, howsoever we praise him, where he is not, the Romans his successors, would never leave his Wolvish nature: the Kings, Consuls, Emperors, did howl and prey so well, that no Princes in the earth which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shepherds of the people could save their fleecy flocks from their all-devouring teeth, but after Constantine went to Byzance, Sylvester and his successors, Boniface the third and the eight, Zacharie, Alexander, Gregory the seventh and ninth, with others, did find such means, that they made Charlemagne Emperor, overcame the Lombard's, got Ravenna from the Emperor of Greece, after changed the Empire to Otho the great, and in conclusion, trodden upon the neck of Frederick the first, and got the Emperor to be chosen by the seven Electors, thus set down in these verses:  

Maguntinensis, Treverensis, Coloniensis,  
Et Palatinus dapifer, Dux Potiferencis, 
The 〈◊〉 of 〈◊〉   
Marchio praepositus Camerae, pincerna Bohemus.   
Since which time the Turk hath always encroached 
V●●sleg●nd in h●s Antiquili●  into Europe, like the Sea, that plucked Pharos from Egypt, Sicily from Italy, England from France.   

SECTION. II.  
BEsides these Wolvish devices, all sealed with the Fisher's Ring, they have found Lime-twigs to catch men, specially if they be pursy and fat, to reckon all were endless, I will name some few, that you may know the birds by their nests: first, they have set up a great Kitchen, full of Grydirons and cauldrons to broil and boil souls in, out of which none can escape, except he pay to the Master-cook great store of unguentum Album, that they may say a Requiem for his soul: this Kitchen is like an Iron-Mill, which consumes all the wood in the Country, or like the table of Vitellius, or Heliogabalus: in this they burn all the Straw and Hay, for so they call their venial sins, for which they get silver, gold, and precious stones: If a man should ask them how they know it, if you be an ignorant man, it may be they will trouble you with a Scripture or 
1. Cor. 3. 12.  two, otherwise they will bring an old mootheaten book out of a dark corner, called Traditions and another out of a darker than that, called the Legends and visions of Saints; and with these Fables, worse than Esop's or Ovid's, they make the people believe those things, which themselves deride.   

SECTION. III.  
AVricular confession is another Lime-twig, or rather a hook even to catch Leviathan himself, for by this trick they have searched out, the secrets of all Princes and States, and few forts of Virginity have been found strong enough to keep out these bold and cunning Scalers. Hannibal was commended much, because he knew the secrets of his enemies, but had he had a few Counceilers of this pack, he would have found himself to have been but a novice. It was said of julius Caesar, that he was Omnium faeminarum vir, omnium virorum faemina: 
Suetonius in Julio.  which speech, though it be literally true of too many of them, yet it may be another way interpreted of them in this manner; that of all persons that seem to be weak as women, they are most manly and potent by the means of this confession, and yet of all that pretend secrecy like men, they are the most open tongued (I had almost said womanish) that may be; for by this devise there is no Mars but they will take him in a net, no Pharaohs chamber in which they will not croak like the Frogs of Egypt: And to conclude, they are as skilful in the planet of Venus as Ptolemy or Alfragan, but in a worse sense.   

SECTION. FOUR  
A Third devise is in their Images, Pilgrimages and Saints: this fetch doth get as much as Bells Image did eat, and of affinity to these are their jubelies, which they like good Cronologers, Meton, Calippus and others, have varied in divers periods, drawing it from the hundredth to the fiftieth, I to the five and 
Read S●al●ger d●em 〈◊〉 temporam and upon E●s●bius.  twentieth year, not unlike Claudius Caesar, who set out the plays called Saeculares, which by custom were kept every hundredth year, when as many, that were not fifty year old, had seen the former plays in Augustus' time; so that the Crier could not publish his Proclamation almost for laughter. Not all the Navigations into West India, were ever so profitable to Spain, as these policies have been to the keeper of Tiber Bridge: whence his name Pontifex in part is drawn. The ground of all these is in Pardons, Bulls, Indulgences, things more attractive of gold, than the loadstone of Iron, than Amber or jest of straw; to these we may add the Cruciats, whereby pardon is promised them, that will fight for the recovery of the holy land, by these he hath drawn many Emperors and Princes out of Europe, which otherwise should have had both time and power to have bridled him: he hath also found means in their absence, that their Countries should be invaded, and he receive the gain of the war. By these and the like Stratagems 
* Pope John.  john the three and twentieth left behind him five and twenty millions of Ducats, and Boneface the eight had as much treasure taken from him by a French Captain, as would satisfy all the Princes of Europe for their expenses a whole year: what shall I say of the forty thousand pounds, for the toleration of stews yearly 
In his book iayned to that de Heresibus.  taken? He that will know more, may read Curaeus.   

SECTION. V  
ANother Arttificiall fire, is the name of Clergy, which hatcheth forth so many orders, that they seem to swarm like Locusts, of all which the latest set up by Ignatius Laiola, who turned Christians into jesuits, and as one said jesuitas in Suitas hath 
A 〈◊〉 ●. See 〈◊〉 Idololat●ra.  surpassed all the rest, not only in strictness of vows, namely single life, wilful poverty, regular obedience, but especially in diligence, and that of divers sorts: first Arts and tongues, heretofore buried in the grave of idleness, now by industry they are revived, neither have they neglected History, or other humanity, next they have been diligent in catechizing, a thing before Luther unknown in that Church. Besides, they have refined all their opinions, so that they were almost filled away: the newest Popery than is scarce so old as the coming in of Beer. Furthermore, these diligent bloodhounds, by their endless intelligences, which they have in each Country, by their Arts of settling and observation, as they call them, by their Inquisition proceeding from a hot burning zeal, have wondrously laboured to repair their ruins, so long foretold and now begun, they see what Countries have revolted from them, all Great Britain, with Ireland, Denmark, Swethland, and Norway, great part of France with both Germanies, Bohemia, Poland, Hungary, nay they see themselves bearded in Italy, not only by the Venetians that ever suspected them, but even by their best friends Milan and Naples. We say that wild beasts when they are ready to die, bite most fiercely: So do these Wolves, seeing this great Earthquake in their estate, among other things, they 
Apoc. 11. 13.  have locked up the Bible in a strange tongue from the people, herein surpassing the jews and Russians, for they read the Scriptures only in a strange dialect, but these in a language that hath no affinity to the mother tongue. To conclude,  Qui cum jesu itis, ne itis cum jesuitis.  

SECTION. VI  
THe last, but no ways the lest Policy, is a fiction, far beyond Heliodore, Apollodore, or Sir Philip's Musidore, it is the description of Antichrist, the manner whereof is this in effect. There shall arise a man, begot by the Devil of a woman, which shall be of the Tribe of Dan, but this man shall pretend that he is a jew and the jews Messiah, he shall reign three years and a half, he shall fight with Gog and Magog, he shall bring down fire from heaven, he shall put down Mass and openly be of no Religion, but secretly worship the Devil called Mauzzim, he shall kill Enoch and Elias which shall come out of Paradise to fight against him, whose bodies shall be left unburied three days and a half: He shall reign in jerusalem, and forty five days after his death, the day of judgement shall be. This is their Antichrist, a thing stranger than the Crocodiles of Nilus, than all the rare things of Arenoque or Guianoque, rivers in America: But because I cannot in prose express it, you shall hear the tenth Muse herself, utter it in her own language thus,  

A thing more strange, then on Nile's slime the Sun  
E'er bred, or all which into Noah's Ark came: 
Dunne in his satires.   
A thing which would have posed Adam to name,  
Stranger than the seven Antiquaries studies.  
Than Africa's monsters, Guyanes' rarities,  
Stranger than strangers.   
This Antichrist is most poetically figured also by the famous heir Apparent to Homer and Virgil, in his Fairy Queen under the names of Archimagus, Duessa, Argoglio the Soldan and others, throughout 
Saunders eight Book de visibili Monarchia. Bellarmine 3. book, De summo P●atifice.  the first and fift Legends. If any man doubt whether this fiction of Antichrist be general among them, let him consult with the principal Wolves, who have howled loudest in this matter.    

CHAP. XXI. The resurrection of Heresy.  

SECTION. I.  
THe resurrection, as other mysteries of the Gospel, was heard of among the Heathens by a kind of tradition: But as Fame and waters, the further they go, the more they are corrupted: So these traditions issuing from ●he true fountain of truth, when they came into the Coppermines and muddy channels of the Heathens, were made bitter and unpure. Among the rest, the Egyptians, Pythagoras 
Herodotus in E●terpe. For Pythagoras, see Ar●stotle. Lucian. O●●d.  and Herod in the Gospel, did dream of a passing of Souls from body to body, which we call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by which as many think, the Resurrection was darkly and corruptly intimated. We read in the Scriptures, that john came in the spirit of Elias, and so I think by the contrary, many pernicious Heretics of our time, are led with the same spirit of the Devil, which was in Simon Magus, Cerinthus, Ebion, Arius, Samosatenus, so that it may seem, that as Protesilaus obtained leave of Pluto to see Laodimia: 
Claudian de raptu Proser.  So these men for a time have got licence to revisit the earth. 'tis said in Claudian when Pluto married Proserpina, Ixion, Sisyphus, Tantalus, Tytius and the Belides made holy day, and the like Tale is told of our Lady coming to Purgatory: for there is but a Wainscot between it and Hell, and the fire in them both, is all of one substance, only the one 
Arius, a Priest in the Church of Alexandria, Anno 320.  is temporal, the other everlasting: But howsoever these Tales be, both the German and Transiluania can tell you truly, that they have many that follow that doctrine of Arius, denying Christ's divinity: and if you tell them that he voided his bowels, as he should have done his excrements, and that this 
Caluin in his Institutions.  befell him at the Prayer of Athanasius, they will not stick to deride you, and call Athanasius heretic, yea, and to condemn the whole Church. servetus one 
Bellarmine in his book De Trinitate.  of this crew was not afraid to call the Trinity a three headed Cerberus.   

SECTION. II.  
THe cause and remedy of these prodigies is hard to found, as it was said of the Allobrogians, 'twas harder to find them out, then to overcome them: the cause therefore, or rather the occasion was this, men desiring to reform the Romish Synagogue in all points, thought with the hermits friend to cast away the whole apple, because part of it was rotten: so these men seeing other points to be doubtfully, or dangerously set down, suspected also the doctrine of the Trinity.  
En quo discordia Cives—  
Perduxit miseros, en queis consevimus agros,  
Barbarus haec tam culta novalia miles habebit?  
The remedy is a general Council, which now may not be hoped for, the Churches of Greece cannot come, as being oppressed by the Turk, they of Italy and Spain will not come, knowing they cannot be parties, except they be judges: they that are in France Germany, England dare not come, remembering the infidelity at the Council of Constance, where john Hus, and Jerome of prague were burned, notwithstanding the emperors safe conduct, as also their insufficient 
Read Gentilet about this matter.  dealing at the Council of Trent. To this may be added, that these Heretics themselves do reject also Counsels, Fathers, Antiquity, wherein they show themselves to be more wilful, than the old Arrians, who neither at, nor after the Council of Arimine, refused any such trial. Lastly, the sluggishness of Magistrates, a main remedy for this malady, is much to be complained of, for these men will not compel the guests to come to the feast, these follow neither the example of the jewish Kings, as Ezekiah and josias, nor of the heathenish Nabuchodonozer and Darius, the Mede nor of Christians, Theodosius and others, who compelled the heretics to renounce their blasphemies.   

SECTION. III.  
AN other main cherishing cause of these heresies, is our ignorance and contradiction in our 
See Zanchiuz contra quendam Arianum. Parsons in his book of Equivocation.  interpretation of places concerning the Trinity, this appeareth by the objections, wherewith they choke us out of our own Writers, the tree in Aesop was most sorry, because it was torn with wedges made out of her own body; so we are most wounded with our own weapons; many of our Authors writing rather to confute others, then to confess 
See Remists upon joh. 1. and Bellarmine in the beginning of the book De Trinitate, and Danaeus upon him.  the truth, and yet the slanders of divers men are intolerable: the effect of these errors is most tragical, for the Turks whose main heresy is Arianisme, are hereby made most obstinate, not only in their barbarous opinions, but even in their wars, who in their savage manner of proceeding do exceed the Goths, Huns, Vandals, and Lumbards'.    

CHAP. XXII. Frenzy with many heads.  

SECTION. I.  
GEryon for his three bodies, Chimaera for her three faces, Cerberus for his three, and Hydra for her fifty heads, are most famous in Poets: but this age hath brought forth a Monster, which for number of heads, sting, & poison, hath been most miraculous, their names are more than the names of devils in Agrippa, names that would have posed Cyrus, Simonides, Cyneas and Themistocles, to have remembered: the general name is Anabaptists, we call them the Family of Love, in the Law Countries there be two and thirty sects of them, which like Sampsons' Foxes are tied by the tails, but differ in their heads and opinions, they all agreed in this, to fire the Church, and yet each man contends for his own Sect: Like as men that fight at sea with fire and sword, wasting each other, till at the length a storm ariseth which casteth away both sides.   

SECTION. II.  
TO name their opinions were to desire the life of Methusalath, for a man may be thirty years of their sect, and yet not know the Tithe of their doctrine, yet the main points are these; first, they believe no story of the Bible, if you take it literally; for they take the Serpent to be nothing but man's concupiscence, Eve the affection, Adam reason assenting to it: the Virgin Marie they interpret righteousness, and every man perfectly regenerated, is a very Christ: nay, they are notable Critics, for they teach their Novices the etymologies of all names in the Bible, for example, thus, Cain slew Abel, that is, Possession slew Vanity: And many Allegories they frame hence, like the webs of Spiders, insomuch as they say, there shall be no resurrection of the body, but only a rising from sin, there is no holy Ghost but only good thoughts: this coin 
Acts. 23. 8  they borrowed from the Saducees: again, they deny Magistrates, and war, and going to law, all taking of oaths, all property of goods or wives, therein going beyond Plato, who held all things should be common, but wives; who therein (as one said) was contrary to many Cities, where nothing is common but women: also they rebaptize men baptised by Heretics, and they dream that men Deified, and Elders illuminated as they term them, must be taught by Revelation not by Scriptures: from the former opinion they are called Anabaptists, 
Read of these matters in Prateolus. Knox. Knewstubs, Bateman his book of the leaden Gods.  from the latter, Enthusiasts: and to conclude this, they imagine all nations shall one day be of their sect: think you that Endymion did ever dream such dreams, or the seven sleepers that slept from the times of Decius to the days of Theodosius, but what will not Novelty and Singularity bring forth?   

SECTION. III.  
THere is yet a peculiar faction of this litter, the most deformed and prodigious that ever was heard of: It is the faction of the Libertines, set up by Coppin and Quintan, two base persons in the Low-countrieses, whose story you may read in Bellarmine: 
Bellarm. lib. 2. de peccato.  the sum of their opinion is, That sin is nothing but scruple of conscience, for every man (say they) may live as the spirit moves him, and regeneration with them is nothing but a mind freed from fear of sinning: I think a great cause of these errors, hath been the supposition, that heaven is nothing but a good conscience, and hell a bad. Now a good conscience they expound to be, a mind void of care, a bad the contrary: do we dream or are we awake? is it possible that men should thus play with edge tools? there were among▪ Philosophers two hundredth eighty eight sects de Summo bono, but these men are worse than those that built Babel, they have not found out new tongues but new Dialects, or rather the sordid language of Canters and Cheaters.   

SECTION. FOUR  
Neither hath our own Country been free from this vermin, there was one Hacket executed for this sect, who gave it out publicly, that he was Christ, he had two forerunners, the one of judgement, the other of mercy, Coppinger and Ardenton: 'twas thought he dealt by Sorcery: sure I am, he dealt by the enemy of mankind, he himself died blasphemously: Coppinger hearing of his death, knocked out his own brains, as it is said, for grief, that he had been so bewitched by him. We read of a bondman, that pretended he was Agrippa the nephew of Augustus, and being brought to Tiberius, and demanded how he came to be Agrippa, answered as thou camest to be Tiberius': the like impudence we read of Perkin Warebeck here in England. But with what brass (do you think) was his forehead 
hack.  armed, that in this light of knowledge in the mother City of this land, in the most open place thereof, durstpublish himself to be Christ? To end this argument, I take it we are to be taught hereby, that we never can be secure, if we trust in our own strength: this man had all the privileges from falling that might be, and yet when the rain, the wind, the floods came, it appeared he was built upon Sand, wherefore let us not so much contemn his iniquity, as condemn our own imbecility.    

CHAP. XXIII. The Viper of Schism.  

SECTION. I.  
THere is a Fable that the young Vipers eat out the sides of their dam, this to be a fable, Gesner showeth, proving the Viper to be nothing else but the English Adder. But whatsoever become of this fable, sure it is, that we have store of schismatics, which do truly eat out the sides of the Church their mother: and first for their name, there is some doubt, wherefore as Ovid says of one:  Matre Palestina, dubio genitore creatus. 
M●tamor. 5.  
So the mother of these, namely madam Pride we know, but Brown of whom they were first called Brownists, as himself refuseth the Name, so is he by them rejected: Some therefore father it upon him, that was wont to spit at the name of an Archbishop, as people were wont to do when they named 
barrow.  the foul thief, and others commend him that said, what thou dost, do quickly: And thereupon being demanded, why he compared himself to Christ, he answered, not myself to Christ, but you 
Green●wood.  to judas. Some of these charitable spirited fathers, may justly have this Bastard imputed to them, and I know not whether some that have revolted from them, may not still be charged with keeping of the child. For one of them being being demanded, why he kept a Living in our Church, answered, he wished that he had a hundred, for the Israelites might rob the Egyptians. This charity was as hot as Hell fire, and therefore he that had it, may be justly Archbishop among them, if he will not spit at this name aswell as his fellow.   

SECTION. II.  
THeir opinions are like the Element of fire, 
Aslacus de triplicicaelo.  which is excessus feruoris. But as Aslacus intends to prove this fire to be no Element, so I think this fervour may be proved to be no Religion, proceeding neither from Prudence, Charity, nor verity: They think first Bishops to be Antichristian with all adherent Officers: Secondly, Ministers by them elected, to be Apostatical not Apostolical: Thirdly, the Church, because it is compounded of so many open evil livers to be an adulteress. Fourthly, set Prayer to be Swine's flesh, yea though we say the Lords Prayer, for as they fancy, this is a pattern of Prayer, not a Prayer, and so Greenewoode answereth to that 
Numb. 6. 23.  place in Numbers. Fiftly, they call singing of Psalms in the Church, howling of Wolves, croaking of Ravens: And sixtly, they will neither be judged by a Bishop nor by Elders, but by popular suffrages and voices, hating Monarchy as Tyranny, for which they call our Church no Church, and Aristocracy as 
See the Epistles of Junius to them of Amste●dam.  Oligarchy, for which reason they term the reformed Churches bad Churches, they lean rather to a form of Democracie or Ochlocracie, wherein the headless and heedless multitude Steers the Helm, I think as wisely as Palinurus when he was sleepy. Seventhly, they hold that Universities and Degrees should be abolished, and no marvel, for they desire the Study of Arts, and tongues were cast away.   

SECTION. III.  
THeir disordered practice is little wondered at by wisemen, because they see it doth necessarily flow from their Lunatic opinions, yet it is pitied by good men, derided by bad. Why? will you say, may not a man laugh at these follies compounded of pride, ignorance, and contention, as the man at Venice said: Gunpowder was made of saltpeter, Brimstone and Cole. I answer, were not the Cananite in the Land, this contention might be borne with, or derided: But while these men play the Devils on the Stage, many times there comes a Devil more than tale. Public enemies come in, whilst we regard not civil mutinies: therefore Heraclitus tears, are here far more seemly than Democritus laughter. To return to their practice, it is a manner of prophesy as they term it, wherein divers of the ancient private men do publicly expound Scripture. The Pastor himself concluding the exercise, this was also practised in the reformed Churches some few years ago, but now they relinquish it, finding it to be obnoxius to error, and alteration: but these men obstinately retain it, and indeed their frantic opinions were more tolerable▪ were it not for their contumacy and uncharitable censures, wherewith they rend us as with horses and thorns, 
〈◊〉▪ 〈◊〉 his first 〈◊〉.  as it was said of Metius Suffetius: is it not strange that a brother should excommunicate a brother, that a man should cast his own Father out of the church? we read that Martion the Heretic was excommunicated by his own Father, but a like madness to this we never read; also their rebaptizing of their Sectaries, and the approbation of new marriages, the former wives being yet alive, do spring from one bitter root.    

CHAP. XXIIII. Donatisme.  

SECTION. I.  
DOnatus a Sectary first, after fell into grievous Heresies, him the Brownists have revived 
●4 Numidian 〈◊〉 〈◊〉 be affirmed ●● Church without him, ●nd h●s Sectaries to be Christians.  in full force, but they have many other fautors and abettors that craftily favour the Schism, of the fire whereof they smell very strong, the mantel of holiness covers all their designs, so that few of them are found which wish not to seem either better, or other men than they be: When Hercules had lost his Oxen, and had 
Bat●man in ●●● 〈◊〉 Gods.  long time sought them in vain, they were at last discovered by their bellowing to be in Cacus den: now Cacos in Greek signifieth evil, whi●h draweth men backwards by the tails as Cacus did the Oxen. For these men look one way and go another, like men that row on the water, or like Crabs on the land: We should walk as our head Christ doth: but these men like the dissevered parts of a Stake, ●nne several ways. There was a man that bringing his Mare to drink, thought that he saw the Moon drunk up by his Mare, which indeed was only hid and obscured in a cloud; the next day consulting with his neighbours of Gotham, after much ●aying of their cod's heads together, it was concluded that they should rip the mare & let out the Moon: Ever since these Goths or Goats have thought all the world beholding to them for the recovery of the Moon: So in like manner, these Catharists think 
Puritans.  all purity to have been borne, and shall die with them, and therefore say to every man that will not spit just as they do, Touch me not, I am holier than thou. Stage-keepers in Cambridge with their vizards on, do so long drive away every man that they like not, till at the length they fill the Ha●l so full, that fuller it could not have been, if they had called all comers: so with their seemly vizards of imagined severity, they do so drive away bad men from their company, till at length they have filled the scaffolds with hypocrites, & the profane without break the Chapel windows, nay sometimes break down both Chapel and College, for when men see these lean prayers make such fat fasts, they condemn first the professors, and then the profession: 'tis said that in the Temple of janus there was the Image of Mars, of which I think these men are the Priests; for without they have the double face of janus, and within nothing but Mars and contention.   

SECTION. II.  
AN other means whereby these men enlarge their kingdom of Crickets, is Martinisme or libeling against just authority: It is said that julius Caesar did ever answer Libels with Libels, never proceeded any farther, but as Dion showeth, he never forgave a man but in show: this seeming neglect is much imitated in Rome at this day, and Vespasian a military man is much commended for it, but Augustus a wise, and Tiberius a crafty Ptince, as living in times more peaceable, and their state being somewhat litigious, did use more corrosives to heal this itching humour of Writing, not Satyrs or Epigrams, but these lawless Libels that are written in blood like draco's Laws. Manlius that defended 
Cicero pro Sex. Rosci. Amerin.  the Capitol, was after by public sentence thrown down from that hill, for that he had spread certain slanders, which did touch the famous Camillus: if many of these were so served, or had their legs broken, as had the dogs, that did not only bark, but bite them that came to the Temple; we should never have heard of Martin Senior and Martin junior with all that rimelesse and reasonless rabble of railing Rabshekes. To conclude, I would never have this pack punished, but either with silence, or 
Camerina A loathsome fence in Sicily.  with exemplary justice, if they be found out: for as I take it, all answer to them is impertinent, and doth but move Camerina, which is against the Oracle: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
Ne moveas Camerinam, immotam sistere praestat. And against those two verses, used among us for a byword; Seu vineo, aut vincor, the rest is too well known; for as Socrates said, if an Ass kick thee, wilt thou kick him again? I am persuaded, nothing hath so much made them press themselves to death, and stand so often in white sheets, as for that they see learned men vouchsafing them an answer.   

SECTION. III.  
THe third disease of these men, is the greedy Worm, otherwise called covetousness, some call it the Dropsy, which if a man have, he will drink of a cup as big as a Church; for these Cormorants under pretence of abolishing superstition, have devoured up Church-livings, whereby they make their Nativity Pies the fatter; for certain it is, they would have the Bishops hide (to use their own words,) cut into many thongs, yea as many as Dido cut the Bulls hide into, when she 
A●n●id. 1.  bought the ground of jarbas, whereupon she built Byrsa; again these men would have all Tithes reduced 
〈◊〉 was 〈◊〉 Edo 〈◊〉 〈◊〉. S●a●●●●po● V●●●us.  to stipends and alms: thus would they serve the Church with base money, as we did them in Ireland at the rebellion of Tyrone: a pleasant man said, that in their Church there was sometimes conscientia, but as the first letter of Caesar's name, being stricken of with thunder; there was left aesar, which signifieth a God in the Hetruscan tongue, denoting 
Or Hetrurian.  that he should die, and be Deified: so the first syllable con being cut of, there was left scientia, making men like Heathenish Gods, knowing good and doing evil; at length comes the barbarous Barber and poles of sci, (as the Amonitish King cut the garments of David's Ambassadors by the middle) and there was left entia; that is wealth and large maintenance; now these men, as if they threw the cast, called lose all, for the Church, would sweep away entia without all conscience, which I believe will one day trouble them, as ill as 
●ycoph●on in Cassandra.  Hercules did the Whale, when he was in the belly of it: some have wished the Sexton had been in the Belfry, when they drunk up the Church, that so they might be never free from the belly ach, like the Melancholy man at Argos, that thought he always heard Music: others have wondered, that they are not molested with the stone, having devoured so many stones, as if they had the teeth of Saturn the God of Time, who eat a stone in stead of jupiter, 
Athenaeus Dypnosoph●sta.  some suspect that they have a leather case for their tongues, because they sup up such hot broth, and have no hurt, so that they may seem to be chimneys not men, and if you will have them living Creatures, then are they Camels, which eat when they 
Apoc. 19 17  sleep: these are the birds of prey, which devour the flesh of the Whore, that is, Abbeys, Nunneries, and by consequent, Colleges and Churches, as if they were Popish also: not unlike one that said, we must eat no flesh in Lent, because the earth was accursed, of which it comes: as for bread and wine they come from the sea, not from the earth, and had he dwelled at Venice where nothing grows, he had spoken truly, thus these men call the long ears of the Hare horns, that is they term Tithes, jewish and Popish rites, being somewhat of kin to Dionysius the Elder, who took away Aesculapius' golden beard, saying it was unfit, Apollo the Father should be beardless, and Aesculapius his son should have a beard; also that Apollo's golden coat was too heavy in Summer, too cold in Winter.   

SECTION. FOUR  
BEsides their practices, their opinions all bewray of what house they come; the name of Bishop like learned Critics, they turn into bite-sheepe: the Litourgie into a Lethargy: the service they call the Starve us, drawing here in the yoke with Barrow, for 
The Romish Bee-●●ue.  in Ulysses Plough, were Asses aswell as Horses: here is all the difference, the Catharist like a Protestant, skarde out of his wits, stars as wildly upon the Church as Again did upon her Son Pentheus when she took him for a Boar: Ille mihi feriendus 
Metamor 3.  Aper, etc. But the Brownist hath a full frenzy, like the daughters of Praetus, that took themselves for kine, and rageth like Hercules and Ajax in the Tragedy, the former grants these opinions to be true, but will not leap out of the Ark of Noah into the water: the other like the Raven flies at large, and will not return with the Dove: the one stays in the house with as perfidious a mind as Ziba, the other flatly runs away like Agar, or the two servants of Shemei: but to proceed to their proper opinions, they will have Lay-Elders in the church, and widows, whereof the former implies a contradiction according to their own doctrine, for beside, that no lay man can be Ecclesiastical, as they say, 'tis many times seen in the reformed Churches that a Civil Magistrate is one of the Lay-Elders, besides how unreasonable is it, that he that never knew any difference, save between Cow and Cow, should 
Lucian in judicio Deorum.  for a year or two come to judge of those things, which a Synod or Council could hardly determine: but to amend the matter, they would have all Counsels and laws aswell Civil, as Canon, to be abrogated; to which desire we answer, is Pacwius did at Capua, who when the people would have had their Magistrates killed, desired then first to agreed upon the election of new Officers, the people nominated divers, but could agreed of none, whereupon the Massacre was delayed, after forgot: so say I, let these men make us new laws in stead of the old, else we shall have deformity in stead of uniformity. O what a stir have they made about possession and obsession, questions of as little necessity as of great trouble, what is this, but to bring up Guelphs and Gibelines again, the Frigosis and the 
See the Florentine story.  Adorni, nay indeed the Guysiard and the Condy.   

SECTION. V  
ALl these tumults in religion come by imposture of names: the Pagan takes Devils for gods, therefore in America they worship the Devil, lest he should hurt them: the Turk dreams of Mahomet as of a Prophet, not as a Cozener: as an ignorant husband oftentimes entertains the Adulterer, that pretends kindred, in stead of kindness intended to his wife: the jew fancies a Messiah, in the letter for one in the spirit, like him that said, Pilate was a Saint, because he was put in the Creed: The Greek will have pictures instead of Images, not unlike our men that would not have it called the Absolution but the Remission, in the book of common Prayer, which desire one compared to that of the men of Bengala, which are so afraid of Tigers, that they dare not call them by that name, 
Doctor Boys in his notes upon the Litany.  but by some more gentle, lest otherwise happily they might be tor●e in pieces by them. The Roman Wolf talks of Religion, means policy, like Vespasian that put out an Edict, wherein he signified, that the Temples of the Gods, & the Palaces of the Prince, were defiled by the common use of Urine: therefore he appointed certain places of marble, where this should be done, and that the fuller should receive the liquor, and pay tribute to the Emperor for his charges herein. Young Titus said it was sordid, but the old man wild him to smell of the money, which he told him after came as tribute. The Arrian thinks the three persons in the Trinity are but three names, not unlike the Poets that make Thebes in Egypt with a hundredth gates; and Thebes in Greece with seven gates to be all one, or like the old Chorographers that made Spain a City, and the Ocean a river; so would these men circumscribe God within their shallow brains. The Anabaptist thinks all things should be common, and therefore wives, like the Fox, who having lost her tail, would have had all the Foxes to cut off theirs, that by the public calamity, she might help her private shame; like bad Parliament men, who make motions for laws in show, but indeed for private gain or grudge: so the men of this generation 
Herodotus in Clio.  having cast of the vail of their own shame, like the wife of Candaules, move other men to do the same. The Barrowist like a drunken man calls his mother harlot, and will not devil with her, if she marry a new husband: nay, if she will not sweep her house with the broom of Discipline, which he will make or buy. The Catharists like a wild Ass snuffs the wind in his nostrils, as he 
Lycophron in Cassandra.  runs, and like Proteus King of Egypt, will neither go by land nor sea, but digs a new way under the earth like a Mole; he likes nothing but that which is new, as our Dames do with Cherries; or as the Romans that would eat no fish, except they saw it swim in the water and in the sauce, the self same day. Tell them of ancient Fathers, and they will stop their nose, and it may be their ears, as Ulysses did against the Sirens; but show them a new Writer, though he were as factious as Catiline, and you shall please them aswell as a Bear with honey. This is my Dream and now I am awaked.    
FINIS.   

Errata.  
FOlio 5. line 30. read hence for thence. f. 7. l. 21. read Parelins for parel. ns. f. 11. l. 10. r. Aolus for AEolus. f. 13. l. 19 r. Hitruians for Hetru. fol. 19 l. 4. r. Apozem for a Pozeme. f. 29. l. 11. r. these for this. f. 37. l. 11. r. frugality for infrugality. f. 41. Minetius for Minutius. f. 58. l. 3. r. Colocuntosis for Colakuntosis. f. 65. l, 14. r. are for and f. 74. l. 4. r. quisquis for quisque f. 75. l. 15. r. Corbulo for Corbuto f. 87. l. 18. r. bawd for band. f. 103. l. 13. r. Hella for Hibla.