THE PRACTICE OF POLICY.  
Written by Lodowick Lloyd, Esquire.  Qui foveam fodit, incidet in eam: & qui laqueum ponit, peribit in illo, Eccle. 27. Qui dissipat sepem, mordebit eum Coluber. 
Imprinted at London by Simon Stafford, dwelling in Hosier lane, near Smithfield.  
1604.   

❧ To the most high and mighty Prince, James, by the grace of God, King of England, Scotland, France and Ireland, etc.  
CRATERUS contending with Ephestion (most gracious Prince) which of them two loved Alexander best, appealed to the king for judgement, who judged that Craterus loved the king, and Ephestion loved Alexander: but both alike loved Alexander the king. So the britains and the English love your Majesty in like sort, that you can hardly judge which of them loves you best, unless you do as Alexander did, to judge the English as Craterus, & the britains as Ephestion. but both Britons & English with equal love and loyalty love King Iames alike, that all having the like cause of joy, all should so rejoice to enjoy such a jewel, that in one day enriched England & Ireland with a king, and the whole Empire of britain with a Prince, to whom it was reserved and continued from Brutus the first King, to your Majesty the second King, not as to a stranger, but to a just & a lawful king of the stock and lineage of Brutus, to succeed and sit on Brutus' seat 2800. years after Brutus, where your Majesty may better say then Caesar, Veni, vidi, vici, for that you have conquered Time, came to your own kingdoms, and may see in yourself such a succession, that neither the Macedonians, who much bragged of their Hercules, whose line ended in Alexander: neither the Romans, who much gloried of Gens julia, whose stock extincted in Nero: nor any nation under heaven (which can boast of their antiquities most) can say so much.  
The Scythians with their Acorns in their heads, and the Athenians with their grasshoppers in their hairs, may well brag of their Acorns and grasshoppers, but not of the like Empires: for as Anaxagoras said to Pericles of the Empire of Greece, so Cratippus spoke to Pompey of the Roman Empire, that periods of times are limited.  
Embrace you therefore (most mighty Prince) the great blessings of God, which so embraced your Majesty, & elected you King, to govern his people, and to maintain his laws, without which, neither king nor kingdom can stand, for that is the rich Tablet, which Moses brought from Mount Sinai, to set about Israel's neck. It is that long ladder, which jacob saw in his dream at Bethel, that reached from the earth into heaven: and it is that bright-shining Star, which guided the kings from the East, unto Christ at Bethlehem.  
The only Pearl that we should buy, and the only jewel that we should wear, not as guards on our garments, or frontiers on our foreheads, as the jews wore Phylacterium, but rather printed in our hearts, where we ought to give thanks for our King, which for 50. years have been without either King or Prince, and now we enjoy a King, a Queen, a Prince, and Princes, with no less blessings by the coming of your Majesty over the river Tweed, from Scotland to England, to incorporate both to the ancient name of great Britain, then by the coming of Israel from Mesopotamia, over the river jordan, to alter the name of Canaan into juda; whose posterity, as they were wrought on Aaron's garment, to remember Israel, so your princely progeny may be sure set on the unseamed coat of Christ, to remember the house of jacob.  
Your majesties most bounden and dutiful servant, Lodowick Lloyd.   

THE PRACTICE OF POLICY.  
THeodoricus, King of the Goths, began 
Theodoricus.  his letter, to the Senators of Rome, with a sentence of Plato, That Nature might sooner err, than a Prince to frame a Common wealth unlike to himself. It is most true, Imperium ostendit virum, for such as the Magistrates are, such are the people: such as the Prince is, so are his subjects: and that was the cause, why Cyrus, King of Persia, was 
Cyrus.  so much honoured among the Persians, for his wise laws, grave government, and great policy, in enlarging the Monarchy of Persia, in so much, that he that resembled Cyrus, if it were in any part of his body, or had but a crooked nose, like Cyrus, he was so esteemed and made much of, in all Persia, as he should have favour 
Levin. li. 1 cap 15.  showed him in any place, and in every company. And so he that had but a long head, like Pericles, in 
Pericles.  Athens, his cause should be heard before the judges of Areopagites, or before any Magistrates, in the Court Prytaneon, free, & before other. Such was the law and favour of the people towards Pericles in Athens, and towards Cyrus in Persia, that the Midwives, and Nurses, both in Asia, and in Greece, had in charge given them by the parents, to do their best endeavour to frame and to mould their young infants, like Cyrus in Persia, and like Pericles in Athens: yet few (though the Nurses did their endeavours) were found in Athens, like Pericles, unless it were with a long head: and few, or none, were found in Persia, like Cyrus, unless it were with a 
Cyrus. Val. max. l. 9 ca 14. Plin. li. 7. cap. 12.  crooked nose. This kind of likeness is found in many. So was Artenon like to Antiochus the great: and Menagenis, a Cook, like to Strabo Pomp.  
And therefore that noble Roman, Pompey, being yet but a very young man, (heating by common report, that he much resembled Alexander the great, in countenance, gestures, and outward behaviours, but specially likened to Alexander, for the growing of his hairs upwards upon his forehead: in which some writ, that Alexander, Hector, and Pompey, much resembled 
Alex. Hect. and Pomp. Opisthocomae  one the other:) this noble Captain, I say, esteemed little to be like Alexander in external form and frame of his body, but he exercised, how he might imitate Alexander, to be like to him in qualities, and actions of the mind, Non ex apparatu, sed ex animo reges: so that he imitated Alexander in valour and magnanimity of mind, and not in form of his body.  
By such means, Pompey became afterward to be compared, and was called Pompey the Great, after he 
Pompey.  had subdued Sertorius in Africa, as Alexander the great was called in Persia, after he had subdued Darius.  
This was a more laudable imitation in Pompey, then in the great men and Captains of Macedonia, who would wish nothing more than to be called Opisthocomae, for so the Grecians called Alexander, for that his hairs upon his forehead grew upward: but good Captains must not be like the Macedonian Captains, following only Alexander, to be called Opisthocomae: but like Pompey, imitating Alexander in greatness and valour of mind. There were many Opisthocomae in Macedonia, & yet not one like Alexander: many crooked noses in Persia, but not one like Cyrus & many that had long heads in Athens, and yet not one like Pericles.  
Aristotle the Philosopher writ unto his M. the great 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Arist. pr●s. ad Alex, Plut. in Demet.  Alexander, of another likeness that should be in a Prince; that it was more Princely for a King, to have a noble mind endued with noble virtues, than a gallant body furnished with gay Garments, like Demetrius, who had more care of his Astrological cloak, then of his Kingdom, to hang the world on his back, then to think in his mind of his people: Like Nero, who ware no Garment twice, but daily new-inuented Garments. Or like Caligula, who ware Sacras Deorum Vestes, to set forth the greatness of his Authority. These were Reges ex Vestibus, non ex Virtutibus: For the most part of Heathen kings, studying how to please the people with outward show and pomp, would paint their faces and anoint their eyes, to seem to be of greater Majesty with their Subjects.  
So the Kings and Peers of Ethiopia, were wont to be anointed with vermilion, that they might seem young and fair, to be amiable unto the people.  
The Kings of Assiria used to anoint their eyes and 
Alex. lib. 6. cap. 6.  to paint their faces, with like policy, to entice blind and common people to esteem them rather gods than men, according to king Cyrus' Decree, for that they held their Crowns under Cyrus: For then the Persians had all other kings under their obeisance, as the Romans had afterward: And therefore Cyrus made a Law, that the great Kings of Persia, in any Feast or Triumph, should anoint their faces adipe Leonino, that they might seem more manly and more Princely, to allure the people to accept their greatness, and to add nyre the Majesty of their presence.  
They writ, that Augustus Caesar was instructed with 
Augustus Caesar.  Cyrus' Laws, for in his third Triumph he used the like: whether it was for love or for fear, his countenance terrified the Army of M. Antonius in the Battle of Actium.  
And yet among these Heathens, there were many that despised those external shows and pomp.  
Such a one was Agesilaus, among the Lacedæmonians: Epaminondas, among the Thebans: and Fabricius, among the Romans.  
It is historied, that Germanicus the Emperor was so amiable and loving in sight, because in sight he seemed 
Germanicus.  so plain a Prince in Apparel, so plausible & so gentle in speech, for that he was a singular wise Prince, that they that saw him and heard him, were so addicted unto him; that he was so beloved of his Subjects, so magnified of his Nobles, that it was never heard, that Germanicus was either hated of the one, or envied of the other: Such is the force of Virtue, Si cerni potuit oculis, saith Plato, that it would move much affection and love in men by looking: the like saith Cicero: the Report of virtuous men whom we neversaw, doth 
Cic. de nat. Deo. li. 1.  breed such affection, that good men are desirous to see them.  
The presence of a good and a godly Prince is great, and so great, that the Prayer and presence of king Abia 
2. Chron. 〈◊〉. 13. 14  overthrew 500000. Israelites: The Prayer and presence of king Asa, overthrew Zerath the Ethiopian king 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Plat. in Apophth.  with his great Army of ten hundredth thousand: and therefore Antigonus, hearing one of his Lieutenants and Captains saying, that the enemies (king Ptolomey his Army) were more in number than they, Antigonus seemed to be angry and said, How many dost thou number me for?  
Alexander was ever wont to say in any danger, by Sea or by Land to his Soldiers: Alexander is here: Habetis Alexandrum.  
So often would Caesar say in any peril, Ye have Caesar & his fortunes with you: so he said to Amyclas his pilot.  
It was an usual speech of the people of Sparta, to ask where the enemies were? and not to ask, how many they were?  
But we leave those Princes to Fortune, Qui plura Fortunae quàm virtuti tribuunt. The greatest praise and commendations of Christian Princes must not be attributed to the Actions of Fortune, as the Heathen Princes do, but to the benfites of Virtue, who by the greatness of their wisdom and virtue, have their authority from God. For the Crown, the Sceptre, and the Kingdom itself is from God, who made them so great, that he called them Gods, saying: Ye are Gods on earth: but how? Pietate et justitia, saith Augustine. And so in Plato, a King is called, Deus quispiam humanus; and yet in Homer, a King is called but Pastor populi: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and the King of Kings, is called the great Shepherd: for a king ought to have as great care over his people, as a shepherd over his sheep. Adrian the Emperor said, Rempub. non esse suam, sed se Reip. For as without a King, neither town, city, country or kingdom can stand: so ought a King to govern and rule his subjects, that he may deserve the name of a King, & not of a Tyrant: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Xenoph. ped. 9  for it is fit, saith Cyrus, that a Governor must far excel those whom he governeth in virtue & wisdom. Such as Caleb was with josua, and such as jethro was with Moses, and such as Nathan was with David: If such wise Counsellors attend upon Kings in Court, that Court shall flourish, and that Commonwealth shall prosper.  
Wise men in Court with Princes, are as preservatives kept for a sick body. That made Solomon to ask for wisdom only to govern his people. That made Ulysses to cry out in Homer to Minerva, Si te Diua Minerva 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Odyss.  utar: If I can have thy company, O Goddess, I esteem not who will be against me. That made Pericles to forsake his youthful companies, & to have sage and wise men about him, when he in Athens succeeded Themistocles in public government of the Athenians: And that made Dion to speak of Plato, having had proof of 
dion's speech of Plato.  Plato's wisdom & counsel, Mallem unum Platonem, quam mill Antimachos: For Plato gave such counsel to Dion, not to please, but to profit Dion. Such counsel gave Solon to the Athenians, Non quae suavissima, sed quae optima.  
But good counsel is often rejected. jeremy gave good 
3. Reg. cap. 12. Good counsel.  counsel to King Zedechias, but he rejected it. Lot gave good counsel to the Sodomites, but they regarded it not. The Elders of Israel gave good counsel to Rehoboam, but he esteemed it not. Wisdom crieth out in the streets, & offereth her service free unto Princes, and yet some Princes regard her not: But truly that Prince is happy, where wisdom may say, Habito in consilijs: That wisdom guided Noah in the Ark: that wisdom instructed the patriarchs before the Law, to live under the Law.  
jephtha showed himself a wise man, and gave wise 
jephtha.  counsel to his Captains, how they might find out the false Ephramites from the true Israelites, by pronouncing of the letter shibboleth; and that before the Ephramites 
jud. 12.  should pass over Iorden, lest they should gather head against the Israelites again.  
Great wisdom it is to look in time to such, and to cut off the heads of them that would willingly have many heads like Hydra. I wish there were no heads of Hydra yet lurking in any English Laerna.  
Thus was jephtha called from the land of Tob, and Gedeon from the Barne-threshing, to kill and destroy 
Gedeon.  these wicked Madianites, and false Ephramites, which were scattered and dispersed into all parts of the world.  
Was not David called from a Shepherd, to be anointed 
David, a Shepherd  king in Israel by Samuel, while yet Saul lived, for the sins of Saul, and to overthrow the house of Saul, for all the practice and policy of Saul to the contrary?  
Was not jeroboam, the servant of Solomon, called & 
jeroboam, a servant.  anointed king in Israel, by the Prophet Ahias, in the time of Solomon & of his son Rehoboam, and to take ten of the twelve Tribes from Solomon? And was not jehu, from a soldier, called and anointed king by Elizeus 
jehu, a soldier.  servant, while Achab yet reigned in Israel, to destroy Achab and all his posterity, for the Idolatry of Achab? The just judgement of God against wicked Princes. And so in other like practisers, that seek by policy to overthrow kingdoms.  
Saul, with all his policy, with his sons, his servants, and his daughter that he married to David, only to deceive David, could not prevent David of the kingdom. It was the purpose of God.  
Solomon, for all his wisdom and royalty, and his friends, could not hinder jeroboam his servant from the kingdom. It was so determined.  
Achab, with all his gods and Idols, could not prevent jehu, nor take revenge upon Elizeus, no more than Benhadad, king of Syria could feed his wrath upon Elizeus: no policy, no practice, no counsel against the Lord.  
Elizeus, looking in the face of Hazael, said, that he should be king after Benhadad in Syria, & withal wept, knowing how he would strangle his master Benhadad, the king, and how Tyrantlike he would plague Israel, during the time of his cruel government. Many had cause to weep, if men knew, as Elizeus did, what policies are practised in many men's hearts.  
And therefore had old Osiris, king of Egypt, the 
Osiris' his sceptre.  likeness of a man's eye in the upper end of his Sceptre, to signify, that kings should be circumspect and wise, to see unto the policy and practice of wicked men: for against such wise and godly Princes, no policy can prevail, no more than a little cloud can darken the brightness of the Sun. And as the Sun with his brightness lighteneth all the Sky, so doth a virtuous Prince with his wisdom, his subjects: for so Aristotle saith, unica 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 3. Polit.  & sola virtus Principis, prudentia: The only virtue of a Prince, is to become wise, & to choose such Wise Counsellors, as Moses did of grave & godly wise men (which counsel was called, synadrion) to help & to aid him in the government of 600000. men, & that in a wilderness.  
By counsel, Commonwealths & Kingdoms stand: So in Sallust it is said unto Caesar, Quò magis Imperium, cò maior cura: So long shall kingdoms prosper, while good Counsel governs: Dum apud eos vera consilia valuerunt: For (said Plato) All good and godly Counsels are 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  sacred, according to that which Christ said: Where two or three are gathered in my name, there am I among them. It is neither, said Scipio to Micipsa, strong armies, treasures, nor golden Sceptres that uphold kingdoms, but truth, wisdom, and Counsel. So Aristotle 
Pro. 20.  saith unto the great Alexander; that Counsel is 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Arist. Rhet. ad Alex. Suet. cap. 25. Augustus' saying.  most divine in matters of states: for that he was ever careful to have Alexander governed by counsel, knowing well the greatness of his mind, & the conquest which he took in hand: Many perish for want of counsel, and many more for not accepting of counsel.  
Wise counsel and the reward thereof, was more given in Sparta to the Captain that subdued the enemies by policy and counsel, then by the sword: for that attempt, said Augustus, is not to be enterprised, where more fear is in losing, then hope in getting the victory.  
The carthaginians so esteemed wise counsel, that if any of their Captains had done any thing but by wise counsel, though they had obtained great victories, the law in Carthage was, that they should die. Great Captains wan more by counsel, then by the Sword: Pluraconsilio, quàm vi magnos Duces perfecisse. Wise Princes must be like janus, looking backward as well as 
Tacit. 11. Ann. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  forward.  
It was Sertorius saying to Pompey the great: Quod respicere magis, quàm prospicere oporteat Ducem. That a wise Governor looketh backward as well as forward: But Ambition saith Seneca, never looketh back, but forward, 
Plut. in Serto.  how he may entertain factious and seditious men to hold him up. They never think of their own lives, when they imagine to prevent others of their lives: Sedition therefore is as dangerous to Kings in their kingdoms, as to Commanders in Field in the Army. For so Seneca said, Idem ius habet adversus imperia, atque adversus imperantes.  

Sectio. 2.  
SERVIUS GALBA, under pretence 
Oros. lib. 5 cap. 21.  of doing of some great good unto the Lusitanians, assembled the chiefest men, & the gallantest Youths of three great Cities, to the number of seven thousand, whom he most treacherously and falsely slew: which moved great Sedition and tumult in Spain against the Romans.  
Hastrubal, intending, under the colour of hunting, to invade Numidia, being resisted by the Numidians, told them he came but to hunt Elephants.  
By the like policy of hunting, Hannibal got Tarentum.  
Such a hunter was Nymrod, that hunted kings and kingdoms, and therefore he was called, The mighty 
Gen. 10.  Hunter.  
Ninus was a great hunter of kingdoms & countries.  
So may it be said of Cyrus and of Alexander: so great hunters were they, that they died in their hunting out of their kingdoms.  
Hunting is a military exercise, which made Sertorius 
Plut. in Serto.  to use hunting, and to travail the hard rocks of Africa; and that he and his soldiers thereby might better endure labour and pain against the Romans, he acquainted them so much with hunting, that they were able to sustain any hardness.  
The cause therefore why Brasidas compared hunting to war, was, for that the like stratagems are often invented and executed in wars against soldiers, as the Hunter doth against divers kinds of beasts, specially in Venatione Circensi, at Rome; or in hunting of Elephants, Lions, Tigers, and such other wild beasts, where the policy and stratagems of the Hunter, as the force and courage of the soldiers, must be.  
Mithridates, King of Pontus, to avoid the snares 
just. li. 37.  & dangers of the enemy, gave himself so to hunting, that he neither used City, Town, or any houses for seven years together, so that by such painful exercise he held tack with the Romans for forty years. That was the cause why Cato preferred hunters and labourers 
Cato de re rust. lib. 1.  fit for wars, Ex venatoribus & agricolis milites strenui gignuntur.  
We read in Xenophon, that young Gentlemen were brought up, first in hunting, to make them more strong and more able to endure the wars.  
Plato maketh mention of three kinds of hunting, 
Pla. de leg.  Aquatilia, volatilia, ac terrestria; but he much commendeth the last, Quadrupedia venari.  
This kind of hunting, Adrian the Emperor so loved in his youth, that he could spare no time about his own business, until he was better persuaded by his counsel.  
So laudable was this excercise, and very necessary to soldiers, that Maximinus the Emperor used Roman Legions to hunting.  
Domitianus a great Hunter, is much praised in Suetonius, and for nothing else, but for hunting; and yet he 
Suet. in Dom. ca 4.  hunted in Rome, as Hastrubal did in Numidia, that all Rome might be his farmers & Tenants, and so to be called Colonia Domitiana: that was the secret practice of Domitianus hunting.  
Probus the Emperor, is reported to cause his soldiers to pluck up young Oaks by the root, and to make the theatres so large and wide, set and compassed with branches and boughs, that it seemed rather a Forest, or a Park, than a Theatre, that sometime a thousand Ostriches, a thousand Hearts, a thousand Lions, a hundred Stags, & such other fierce beasts of Libya, were there hunted: so that such hunting was called, Circences venationes, & often used of the Emperors of Rome's 
Suet. in Oct. ca 4. 5  insomuch as they made theatres round before, to see plays: and afterward, the Romans made them amphitheatres long & wide, to see hunting; that by hunting with beasts, they might the more bolder, and with less fear, fight with the enemy.  
Xenophon wrote a whole Book in praise of Hunting, wherein he named the greatest Kings and warriors of the world, as Achilles, Cyrus, Alexander, and others.  
But many of late, practised the like policy, not only to hunt Elephants, but Lions and Unicorns.  
In Mount Parthenius, there was a Temple dedicated to Pan, and therein was a place named Aula, as it were a Sanctuary to all kind of Beasts being hunted either by Lions, Bears, or Wolves: if they could recover this place AULA, they were safe: and no further might they be followed by those Lions, Bears, or Wolves. Such credit had they in their god Pan, that he could save all Beasts that fled for secure thither, whether they came from Spain, Italy, or from any where else.  
In Aetolia, there was a Wood consecrated to Diana, 
Alex. lib. 4. cap. 2.  that Dogs hunting after any Beast, when they came ad lucum Dianae, the sacred wood of Diana, they stayed and could hunt no further.  
Aristotle writes of the like place in the Mountain, which the Greeks' call Menalus, to which place if any wild Beasts were hunted by Dogs, and could recover 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  this mountain, they were safe as though they were in Sanctuary; the Dogs neither could nor would follow any further.  
Some kind of Dogs there are more bloody, that will so follow their game, that neither the Temple of Pan, nor the sacred wood of Diana, nor the mountain Menalus, nor yet Aula Regia, can stop their eagerness, like the Dogs of Actaeon, that will devour their own Master.  
These be the seed of Caligula, that seek not only to cut off the neck of Rome at one blow, as Caligula wished, but the neck and head of England, Scotland, and Ireland.  
These be the brood of Centaurs, that dip their weapons in the blood of Nessus: These are they that conceive mischief, and bring forth iniquity.  
These be they (saith the Prophet) that hatch Cockatrice 
Esay 59  eggs, and he that eateth of their eggs, dieth, and that which is trodden upon, breaketh out unto a Serpent, and becometh a more deadly Serpent, than the Serpents of Arabia or Africa, whatsoever is come from them, is poison, and bringeth death.  
These wicked ones, are like the raging seas that can not rest, whose waves cast up nothing but mire and 
Esay 59  dirt.  
These wicked men be they that weave the Spider's web, and yet shall not they cover themselves with garments of their own labour.  
Their Laws, their peace, their fair words, & their fowl hearts, are nothing else but Ius sine jure in Armis: and therefore, it was the wish of Apollonius Thianaeus, to know good men and to avoid evil men, who can not change their accustomed wickedness, no more than the Blackmore can change his skin, or the Leopard his spots. 
jorem. 13.   
Next Hunting is Swimming, accounted for a Military exercise, both to swim to the enemy, as also to escape from the enemy by swimming, as Caesar did in 
Vig. lib. 1. cap. 10. Diodor. lib. 17.  the waters at Alexandria, when he followed after Pompey.  
Alexander, at the River Acinases, when there was no hope of help to save his life, put off his Armour unto his shirt, and made himself ready to save his life by swimming.  
Great overthrows have been given to those that could not swim; as Niceas the General of the Athenians, at the River Asinarus, where many of his soldiers, for want of skill to swim, were slain in the river by the Siracusans. And this want of skill in swimming, often hindered Cyrus and his soldiers in many enterprises, as Xenophon saith.   

Sectio 3.  
PUBLIUS SCIPIO in Lydia, after continual fowl weather day and night, and Antiochus, when he thought to relieve his wearied and wet soldiers, were then set upon and overthrown by Scipio and his Army.  
We read that Hannibal, after that he was driven out 
Vid. Hannibal lib 1. cap 5.  of Africa unto Asia by the Romans, taught the kings of Asia all policies and stratagems, and counseled Antiochus the great, in his Counsels against the Romans, to throw great vessels full of quick Vipers into the ships of the enemies, that the Romans, being frighted with these Vipers, might be hindered of their fight, and daunted of their courage.  
So did Antiochus, who imitated Hanibals counsel, but to no effect.  
So did Prusias king of Bythinia, but to no effect; for victory cometh from the Lord.  
I commend both Antiochus and Prusias, in following Hanibals directions against the Romans, being their enemies: for these were lawful stratagems to be used against enemies: but to throw these Vipers into the faces of our friends, yea, into the faces of Kings & Princes, unto the destruction of our country, this is the practice of Satan and of his soldiers, who ever have been most seditious in all good common wealths, far worse than the Snakes of Syria, which will not bite 
The snakes of Syria.  their countrymen in Syria, though they find them out sleeping: but better & fit to be likened to the Scorpions in the mountain Altenius in Caria, who are pernicious & most perilous to their countrymen, sparing none, yet to strangers never hurtful.  
As in Alexandria, between the jews and the Grecians, 
Sedition between the jews, and the Grecians in Alexandria.  such seditions grew first by private men, that it came to public wars after. Between the Samaritans and the Galileans grew such sedition, for that the Samaritans would not suffer the Galileans to pass through their territories unto the feast at jerusalem, according to the custom of the jews. Such slaughter and murder grew between the jews and the Samaritans, that neither Camaus the Roman Precedent, neither Numidius Quadratus the Precedent of Syria, might quench this furious rage & sedition between the jews and the Samaritans. One sparkle of fire burneth a whole City: & one seditious man is dangerous in a commonwealth.  
And therefore, the Athenians used lawful policy, to prevent their enemies the Lacedæmonians, arming a certain number of men in Garments like women, upon a solemn feast day which the Athenians kept to Minerva, out of Athens: the Lacedæmonians supposing to find them for their slaughter, were prevented with this stratagen, for women, they found men, armed with weapons, 
Front. lib. 4. cap. 7.  under the form and shape of women, and were thereby overthrown by the Athenians, and forced to return with strokes to Lacedaemon. A lawful practice of policy to prevent known enemies.  
God taught the Israelites a stratagem, after they were overthrown twice, the third time to overthrow the 
jud. 20.  Beniamites.  
So with the like policy, was Sempronius Gracchus with his Roman Legion by Vaccei, a people in Spain, put to flight, by putting the most valiantest men they had, in women's apparel, in Chariots and Coaches; the Romans imagining them to be women, supposing to have a great prey thereby, came as though they should easily take them away into their camp: but the Romans were forced to retire to their Camp with loss, & not with gain, which they looked to have. Such practices are often used, & often prevented by the enemies: but to practise any policy against our country, was ever odious.  
Photion, a man of good estate, & of best desert among the Athenians, who had been in times past General for the Athenians, yet being condemned of some suspected treason, might not be buried in Athens, but was carried out of Attica terra to be buried. It was not hard in Greece to find out such practisers, for that all 
Val. lib. 5. cap. 3.  the Cities in Greece were so envious one unto another, that they practised nothing else, but to destroy one another.  
Milciade, the Athenian, who won such great fame by killing many thousand Persians' at the battle of Marathon, yet being dead in prison, suspected of treason, his son Cymon, that renowned Grecian, became most willingly a prisoner for his father, to have his burial in Athens: of which, Cymon would often brag, that he obtained his father's Patrimony, Carcerem et Catenas: for there was a Law in Athens, that if there were any, Qui de Repub. malè meriti sunt, which might not be found true unto their Country, they should die in Athens, but not be buried (according to the Law) at Athens. So horrible is treason, and so odious were Traitors in Athens.  
Such a Law was in Egypt against their kings, that if they should offend in any great capital crime against the public state, they should give account before the thirty judges of Egypt, before they should be buried in Pyramids: which was the most odious thing in Egypt, for their Kings to want burial, and therefore, Simandius, an ancient king, had a rich Tablet hanged upon his breast, whereon was set the picture of justice; which 
Diod. lib. 2. cap. 1.  Monument, after his time, Simandius left to his posterity, the kings of Egypt, that they might be put in mind, by looking upon the picture of justice, to do justice.  
Wicked Ishmael, practising treason, came to Godolia, whom the king of Babylon made Governor over the Cities of juda, and Ishmael did eat, and was feasted at 
●ere. 40.  Godolias' table, and after slew him with the sword, and all the jews that were with Godolia at Mispha, of mere envy, which is the cause of all revenge.  
So the two Porters of king Ahashuerosh, that kept his gate, conspired against their Master, and both consented 
Hester 2.  to kill the king, had not Mardocheus the jew prevented it.  
Haman, so envying Mardocheus, that he could not abide the sight of him, practised policy, first with the king, against the jews, and after, he consulted with his wife, how he might destroy Mardocheus.  
Caesar, with the like envy, after long doubting of his marching in arms as an enemy unto Rome, his own country, yet at length being overcome with desire of revenge, said, jacta est alea, being resolved to revenge his malice against Pompey, to plague Rome, and to punish his Country. A man (saith Solomon) deviseth 
Pro. 16.  a way in his heart: but it is the Lord that ordereth his doings: the lots are cast into the lap: but the ordering thereof standeth in the Lord.   

Sectio 4.  
WHen Achior had said, that great was the power of the God of Israel, Holophernes 
judeth 5.  and his Captains would have slain him, like the Scribes and Pharisees, who fretted and fumed to hear the people cry, Hosanna to the 
Math. 21.  King of kings the Son of God. But the Lord findeth out the policy & practice of such wicked men: for so he found out the practice & policy of Cain (who under colour 
Gen. 4.  of walking unto the field, did kill his brother Abel) by ask a question: Where is thy brother Abel?  
The Lord also found out the practice and policy of Esau towards his brother jacob, who said in his heart: Occidam fratrem meum jacob. 
Gen. 27.   
joseph, demanding of his brethren, what became of their other two brethren, made Reuben confess to his brethren, that the Lord had found out their wicked practice.  
What treason, what murder, though long kept secret by men, but was either by Birds of the air, or Stones of the street found out and described?  
Achilles, very craftily practising policy to hide himself in a woman's garment in Greece, lest he should go with Agamemnon to the wars in Phrygia, was found out by the policy and craft of Ulysses.  
Ulysses likewise feigning himself mad (through the like policy to stay in Ithaca, with his fair wife Penelope) his practice was found out by Palamedes. Sic Ars deluditur arte among men.  
If practices of men by men are found out, where shall the Traitor or the murderer hide his practice & wicked policy from the knowledge of God?  
Adam could not hide it in Paradise, nor Lucifer in Heaven, nor jonas in the bottom of the Sea: Where shall a man fly from the presence of God, that is of a guilty Conscience?  

Gen. 4. 〈◊〉 1.  It made Cain to say: Omnis qui invenerit me, occidet me. It made jonas to say to the Sailors to Tharsis: Tollite & mittite me in mare: And it made judas to say, Tradidi sanguinem justum, and to hang himself.  
It makes a number to hang, to drown, and to kill themselves, provoked thereto by a tormented conscience.  
For we read both in Divine and profane Histories, that more lewd and wicked men come from good men, then good men from the wicked: So that, of one Catiline, being a wicked man in Rome, became so many wicked Catelines, that Rome had too many Catelines, so full of spite and envy unto Rome, that they were (as Sallust saith) Impuri animi Dijs hominibusque infesti. And so likewise, in Athens, of one hateful Timon, surnamed Misantropos, grew so many odious Tymons, that there were too many Tymons in Athens. But we leave these Catelines in Rome, & these Tymons in Athens, and we wish that there were neither Catelines nor Tymons in England.  
There were at Rome in S. Ieromes time, certain 
S. Ieromes saying of Englishmen in Rome.  Englishmen, of good constitution and fair complexion: whom when S. jerom saw, he said, Isti Angli Angeli dici possunt. How strange is it, that of that Nation, then called in Rome Angels, by St. Jerome, there should be now some in England, which might be called Devils, in whom are such wicked practices, and such lewd policies, as neither Philip of Macedon, against the Grecians, nor Hannibal of Carthage, against the Romans, could exceed them with their Military stratagems, which was lawful against foreign enemies?  
The cause, saith Lactantius, of such rebellious minds in such men, was, Non nosce supremum numen, & 
Lact. lib. 3 lust. li. 30.  illud non venerari.  
Therefore, the chiefest care of a good Prince, aught to be first vigilant about God's Service. So could Aristotle, the Heathen Philosopher say, Res 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. 5. Polit. c. 11  divinas, etc. For as Cicero sayeth, The Romans ever supposed the serving of their gods, to be rather the cause of their Victories and Triumphs over Africa and Asia, than their strength and courage: and therefore, Maecenas wrote to Augustus the Emperor, to keep and defend the Roman Religion, and the sacred Ceremonies of their country to their gods, and not to imitate the Egyptians, Qui variam et mixtam religionem coluerunt, which accept of all kind of Religion, and never consent in one: for saith Cicero, Maiorun instituta tueri, etc. It is wisdom to defend the Laws and decrees of the Elders, and the Religion of their Country: which to neglect, is sacrilege.  
The Egyptians, though most superstitious and idolatrous people, yet had they in their Temples in Greek written upon the walls, Deus est quae sunt, et quae non sunt, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Her. in Pom. 5.  not much disagreeing with the saying of the Apostle, 
* Rom. 11.  that God was he, by whom all things were done, and in whom, and from whom all good things proceed, and without him, nothing.  
It is not the ivory Maces of the Romans, nor the Ebony maces of the Indians, nor the Lions & Bears of the Babylonian, neither the Dragons and Serpents of the Egyptian maces, that hold up a kingdom: but the Sceptre of justice. (Per me Reges regnant, saith the lord) 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
The Ethiopian Kings had their Sceptre made in ancient time, in form like a plough, in sign of husbandry, which ought to be maintained by the king unto his people: for their kings were put in mind by their Sceptres, to be careful of their subjects, which are the strength of the king.  
And so the old Persian kings had their maces made 
Diodor. li. 4. cap. 1.  like a spade, as the Ethiopians the plough, to put their kings in memory, that the plough & the spade are the two only Instruments most necessary in a commonwealth to enrich a king.  
Some other Heathen kings had upon the tops of their maces, the figure of a Stork, to signify piety and lenity in a Prince to be necessary; and upon the neither end of the mace, the likeness of Hippopotamus, that a 
Hippopotamus, a Sea-horse. Plut. in Alex.  Prince should avoid fierceness and wrath. Which had Alexander looked unto, as the History saith, Nec Lysimachus Leoni obiectus, nec Clytus hasta traiectus, nec Calisthenes mori iussus. These three great murders dimmed and obscured his three great victories over Asia, Europe, and Africa, not then thinking of Cassander's draft.  
For when Alexander would know of Calanus, the Indian Philosopher, at his death, what he would have Alexander to do for him? Nothing, said Calanus: and answered him, as the shadow of Samuel answered Phetonissa for Saul, I shall shortly see you. So in Homer, doth Hector say, that Achilles should be the next of the Greek Captains that should follow him. To be ignorant therefore in things to come, said Cicero, is much better than to know them.  
Alexander would have been most sorrowful, after he had won so many kingdoms, if he had known that he should have been poisoned in Babylon, before he had come to Macedonia. Achilles had no cause to rejoice, after his victories in Troy, if he had known, that he should die in Troy, and not in Greece. Neither Caesar, after he had subdued Pompey, if he had known that he should be slain before the Image of Pompey in Rome.  
Cicero being banished from Rome, by M. Antonius, & 
Cicero his dream. De diui. lib. 1.  being very pensive & sad, the Image of C. Marius with the Sergeants before him, appeared as he was, when he was last Consul, inquiring of Cicero why he was so sad, & how he did. Cicero told Marius, for that he was forced to forsake Rome, by means of M. Antonius. The Image took Cicero by the right hand, & delivered him to one of the Sergeants, and willed him to bring Cicero to his tomb, & said, that there he should be comforted and relieved with great welcome. These dreaming Practisers, are often instructed by dreams, visions, and Idolatrous serving of Images, which some have in their houses in England, as Alexander Severus 
Alex. lib. 6. cap. 13  had in his gallery at Rome, the Images of Orpheus, of Apollonius, of Abraham, and of Christ: and yet these Images profit nothing, but to bring such men to Marius' grave.  
Tiberius', perceiving that the whole Empire of Rome was weary of his life, having children of his own, fearing his tyranny (by his conscience moved) should be the cause, that none of them should succeed him in the Empire, consulted with auguration, wherein himself was welseene, & made supplication to his country gods, as the manner & rites of the Romans were, to give him some certain sign, who should succeed him in the Empire: being advertised, that the first that would come and salute him the next morning, should succeed him in the Empire, caused presently Euodus his Chamberlain to call all his sons to come in to him, to prevent others: but as Euodus went out of the chamber, came in Caeius, the son of Germanicus his brother, and saluted the Emperor: whereby he knew, that his divination 
Tiberlus deceived by his divination.  failed him, that none of his children should succeed, but Caius, his brother's son, according to salomon's saying, Man determineth, God disposeth.  
Many in this age would faineknow the successions of empires & kingdoms: but they are not of wise men's opinions: Animi morbus est de his quaerere: That which is only in God to know, is not fit for man to search: for 
Hermes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  ambitious men want no boughs to climb.  
Hannibal, persuading king Prusias to commence war against the Romans, answered Hannibal, that he would enterprise nothing, before he had consulted with a Soothsayer. To whom (said Hannibal) Carunculae vitulinae mavis, quàm veteri Imperatori credere? 
De diui. lib. 2.  Canst thou believe, king Prusias, rather the liver of a beast, or the flying of a Fowl, then believe an old Captain, who had been General against the Romans 17. years, who (to my loss) have learned to be a Soldier, & can better counsel thee, than the Soothsayer?  
The likesaying is tepbrted of king Mithridates, that in spite of fortune, after she had done what she could, said, I can counsel others not to trust Fortune, though it be often true, Rara est Virtus, quam Fortuna non gubernat. But what is it but Superstition will do? Which made Cato to say and to wonder, 
Lib. 2. de Divi.  Quod non rideret Aruspex, Aruspicem cum videret, that one Soothsayer would not laugh when he saw another.  
Pub. Claudius, in the first Punic water, jesting at so many Augurers, commanded some Chickens that would eat nothing out of their Cage or Coupe, to be drowned in water, for that they might drink, because they would not eat, in contempt of their Divination: but he was condemned to death by the people, for not esteeming Auguration.  

Lib. 2. de nat. Deo.  For the like cause, his fellow Consul Lu. junius, to escape the danger and wrath of the people, slew himself. Athens more superstitious than Rome, where Diagoras, was banished, Socrates poisoned, and Timagoras imprisoned.  
Such Augurations and Soothsay had been in honour and worship in old time, and of such credit, that it was death among the Romans and the Persians, to jest at it for their Magic among the Persians, and Auguration among the Romans, without which their kings could not be in times past elected.  
Scipio and Figulus, because they were elected & became Magistrates, and not allowed by the Augurers 
2. divin.  Laws, being wrongfully created, they both refused & forsook their Offices, and were also rejected of the people.  
Paul and Barnabas, after the restoring of an impotent cripple, being so borne of his mother, the people 
Acts 3.  in Lystra cried out, that Gods are come down in the likeness of men. And they called Paul, Mereurius, and Barnabas, jupiter; and the Priests of jupiter brought Bulls trimmed with Flowers and Garlands unto the gates, where Paul and Barnabas lodged, and there would have sacrificed with the people.  
In like manner, one Demetrius, a Syluer-Smyth unto Diana, stirred up sedition among the superstitious people, saying, that Paul persuaded the people, not only 
Acts 19  at Ephesus, but throughout all Asia, that they be not Gods which are made with hands: so that the Temple of the great Goddess Diana, and the Image that came down from jupiter, should be nothing esteemed, and that her magnificence, which all Asia and the whole world worshipped, should be destroyed.  
In jerusalem, their superstitious Idolatry was the only cause of the overthrow of both the kingdoms of judah and of Israel, every one worshipping several gods of strange nations. And therefore the Prophet said, That the Plummet of the house of Ahab, & the Line of Samaria, should be stretched over jerusalem, that as Samaria was destroyed with her Idols, so should jerusalem with her Images.  
Cicero doth report of certain Chaldean Philosophers, being in his time at Rome, who showed their cunning 
Cic. de divin. 2.  upon three of the greatest men of Rome, of equal fortune and greatness, and therefore, one envying the other, much doubting one of another, consulted with certain Chaldeans then at Rome, by whom they were certified in the presence of Cicero, that each one of these 3. viz, Crassus, Pompey, & Caesar, should live to be very old, they should die in their houses, & should with honour and fame accomplish all their actions, whereas in truth, they died afterwards otherwise, and that out of their country: Crasius first was slain among the Parthians, and his head sent by Surena to Pacorus, king of the Parthians. Pompey was slain in Egypt, and his head sent by Ptolemy to Caesar: And lastly, Caesar was slain in the Senate house, among the Senators.  
Their dumb stratagems must be prevented, as jehu did by the messenger of King joram, who came to jehu, 
4. Reg. 9  saying, Thus saith the king: Is it peace, jehu? What hast thou to do with peace, saith jehu? come behind me & follow me. What peace should be, when factious and seditious men bearesway? or what peace can be, said jehu to king joran, whiles the whoredom of thy mother jezabel, & her witchcrafts are yet in great number; when juda & Israel agree not in one religion? When Achab and Baeals priests rule Israel, they must be prevented, as Philip of Macedon did the Ambassadors of the Etolians, 
Front. lib. 1. cap. 4.  who coming to entreat for peace, were kept in talking of peace, until king Philip had won Thermopyla, and placed his garrison there.  
These rebellious Practitioners have, and also had their Ambassadors always abroad, to know if it be peace, for them to come there, if they failed of their purpose, which should more fear God in their country, then fear their enemies out of their country. But as Benhadad counseled jehoram, that he should make streets in Damascus for him & his people to dwell, 
3. Reg 20  as his father made streets in Samaria for the Assyrians to dwell, saying, My people shall be thy people: So Rebels were promised Towns and Cities to dwell in, and therefore said they: Litet, silibet, to practise treason, murder and sacrilege.  
There were many Antigonies in Greece: one Antigonus 
Many Antigonies in Greece.  surnamed Gonatus, for that one knee was bigger than another: all his care was to make both his knees of equal proportion, that it might seem unto the people but of one quantity.  
Another Antigonus, surnamed Polyorcetes, for that he was always practised busily to overthrow towns and cities, and to triumph in his tyranny: he would ever boast and brag what evil he had done, rejoicing 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  much in titles of violence and of his conquests, as many of the Greeks' were wont to do, but none of equity and justice, but only Aristides.  
Another Antigonus, surnamed Dosan, for that he would promise any thing, but as Plutarch saith, would perform nothing. This Antigonus left more heirs behind him in Courts and in Countries.  
And there was another Antigonus, surnamed Euargetes, for that he was a beneficial Prince & a benefactor in all Greece, and therefore his Statue was carried at Athens in the Banner of Peplon, with the Statues of jupiter and Mars, in memory of his benefits to the Grecians. Such is the continuance of a good Prince for virtues sake, and the decay of evil Princes for their wickedness.  
Cyrus, being relieved of the rude and barbarous nation, 
Diodor. lib. 17.  called Arimaspi, being in much want and great extremity of victuals, for their friendship & liberality, changed the name of Arimaspi, & called them Euargetes.  
Among many Emperors of Rome, called Antonines, one only Antoninus, surnamed Pius, for his zeal and love towards his country, in banishing of Usury, & punishing Usurers in Rome: one Alexander, called Severus, for his virtuous severity. The rest, as Heliogabalus, Comodus, Caracalla & others, were rather Monsters, then good Emperors.  
So much might be spoken of the kings of Egypt, among 
Many Ptolemy's in Egypt.  so many Ptolemy's, few good, saving Ptolo▪ surnamed Euargetes, a benefactor to his country, and Ptol. Philodelphos, for his singular love & zeal to his Country, in providing the Bible to be translated from Hebrew to Greek: yet had the other kings of Egypt, of such loving names, one surnamed Ptol. Philopater, another Philometor, as though they should reverence and love their parents, when in truth, they were no otherwise but parricides and murderers of their parents, and destroyers of their Countries.  
The old kings of Egypt, which were in number 330. were called Pharaones, whose names, Herodot doth not recite, because they were all called Pharaones, which in the Egyptian tongue, are called kings, from Mineus time that builded Memphis, until salomon's time: for his father in law was the last Pharaoh in Egypt.  
Then reigned Nicaule, the Q. of Egypt and Ethiopia, 
joseph. lib. 8. cap. 2. How long the name of Pharaoes' continued.  who came to jerusalem to hear & to see Solomon, with camels laden with gold, silver and precious stones. After this Queen, the name of Pharaoes' ended; which had continued 1300. years, from the first unto the last, whose daughter, Solomon married.   

Sectio. 5.  
ANaxarchus, the Philosopher, flattered Alexander 
The flattery of Anaxarchus.  the great, when he saw him make much mourning for Clitus, whom in his fury he slew. Art thou ignorant, Alexander, said Anaxarchus, that ancient wise men have placed the Image of justice hard by jupiter, that whatsoever jupiter doth, that justice doth always allow? A small matter for 
Diodor. lib. 17. Gel. lib. 3. cap. 8.  Alexander the great, to kill Clitus, Parmenio, and Philotas his son; when other meaner men than Alexander, do practise their policy, not only to kill, but also to poison kings & princes: so was Alexander, that killed so many kings & princes, poisoned by his servant Cassander. So should Pyrrhus have been, by his Physician & servant Timochares, who offered Fabritius to poison Pyrrhus, if Fabritius would. But the Roman Consul sent word to Pyrrhus, Vrbem nostram a filio Martis conditam, non venenis, 
Cic. 3. Offic.  sed armis bellum gerere: That Rome was builded by Mars his son, to what with weapons, and not with poison; concealing the name of Timochares, and yet warned Pyrrhus to look better to himself.  
Antiochus the great had a Parasite in court, named Minio, who flattering Antiochus, as Anaxarchus did Alexander, counseled him to move wars against the Romans, as Hannibal did before him, whereby he lost the name of Antiochus the great, in Asia and in Syria, 
Antiochus the great.  and was driven by the Romans, to live within the precinct of mount Taurus: so that the Roman Scipio won Asia from Antiochus, and was named Scipio Asiaticus, and not Magnus: for the Romans could not abide the name of Magnus: So that by following of ill counsel, Antiochus the Great lost his Greatness in Asia: and Alexander the Great lost his life in Babylon.  
The like is historied of one Alexander Acarnan, that contrariwise, never took counsel to take wars in hand, for that he never doubted of the victory, but consulted where & how he might have money, by practising of policy.  

Livi. 33.  Many do imitate this rash fellow, who to accomplish their treacherous purpose, make more haste then good speed, without regard of that which doth follow: for delays are dangerous for seditious men to practise Policy. Malum nascens, facile opprimitur. Rebels' may not delay as Fab. Maximus did to weary Hannibal. Sedition is 
Tacit. 11.  full of fear, one fearing another, lest the one be betrayed by the other: all the practices of the seditious is to sow Discord, no hope resteth unto them, but by discord: and therefore said Cicero against that seditious Roman Catiline, Qui honores quieta Repub. desperant, perturbata se consequi posse arbitrantur. Many Catelines were in Rome, which, under pretence of liberty, practised all the policies they could, to overthrow the Commonwealth: Tumultum ex tumultu, et bellum ex bello serunt. Never quiet, until they see the state of a kingdom unquiet: and many say in their hearts, as Catiline spoke of Rome, Aut incendio aut ruina extinguam.  
Attilius Regulus was a man of great credit and authority, and of more truth and faith towards his country, 
Front. lib. 4. cap. 3.  than Catiline: having run over so many great Offices in Rome and out of Rome, that at his death he wrote nothing to the Senators, but de Successore, of a Successor, which was hard for the Senators to find in Rome, the like to succeed him. So just and faithful a man was Attilius found in Rome.  
The like is historied of Luc. Mummius, after he had subdued many towns and Cities; but especially Corinthus, 
Luc. Mummius.  the richest and chiefest City in all Greece, that he filled all Italy with Tablets, Statues, and Images, & all other rich ornaments: and though Mummius might have been Lord of Corinthus, yet had he rather die a poor man in his country at Rome.  
Attalus, surnamed Philometor, had great delight to plant venomous herbs, as Hemlock, Wolfeband, Eleborum, & others: and being required of one of his Nobles, why he planted such venomous herbs, he answered, To practise policy.  
Such policy practised Dalila against Samson: Pharaoes' daughter against Solomon: & Tullia, Tarquin's wife 
judg. 14. 3. Reg. 11.  practised such policy against the king Servius Tullus, her father. Some plough with Samsons heifer, to their own overthrow: and some with Minos' Cow, to breed many monstrous Minotaures, to devour their country. And too many plough against the law of Moses, with an Ox and an Ass; and all this to practise policy.   

Sectio 6.  
IN Greece were two general factions, the Doreans, and jonians: the Lacedæmonians took part with the Doreans; and the Athenians, with the jonians. From these two Factions 
Two general factions in Greece.  grew in Greece, such seditions, that the Boetians, the Argives, Elians, Mantineans, and others, some affecting the Doreans with the Lacedæmonians, some affecting the jonians with the Athenians, that it broke out into civil wars, which continued 27. years, to the destruction of the Empire of Greece, which sometime gave so many overthrows to the Persians, so many victories at Marathon, at Artimesium, at Salamina, & otherwhere, that now, by means of their factions & seditions, Philip of Macedon saw such opportunity to subdue the Grecians, which he long thirsted for, that he overcame Greece with Greeks'; for so it is written, Graeci Graecorum manibus mactabantur, by means chief of their civil seditions and factions: he won more towns in Greece by Greeks, then by the Macedonians.  
The like of the civil wars among the Romans: the Danes thought it the fittest time to win Rome 
Front. lib. 1. cap. 10 Scorylo.  in such a seditious time, as Philip did Greece: yet Scorylo their General at that time appointed, doubting much of this enterprise, caused two great mastiff dogs to fight eagerly before the people, that both were well wearied: then Scorylo brought in a Wolf in the sight of these mastiff dogs, & strait ways both the dogs left off fight, & both of them ran fiercely, & fought eagerly with the Wolf. The fierce civil wars and fight of the Romans at home, said Scorylo, will even so do, when they see a Wolf, I mean, a foreign enemy, to commence war against them.  
There was also in Athens, two factions, Pericles being the author of one, and Cymon, the son of Milciades 
Two factions in Athens.  the other. Pericles affected the common people; and Cimon preferred the Nobility, and favoured their proceed, in such sort, that Athens was never quiet, but when it was disquieted with itself by means of factions, which do nourish seditions, having their busie-brayned Orators to force the Athenians to fight with their tongues, consilio, calamis, & linguâ: for it was 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Aristoph.  the disposition of that City, never to consult, as Demosthenes said, but too late: every town in Greece, was so factious, that the glory of Greece, by means of factions and seditions, continued but 50. years, and some odd in any greatness.  
And in Sparta, for all Lycurgus' care, and his laws, he could not free Sparta from factions; and yet he divided 
Two factions in Spartae. Obas and Philas.  them all into 2. factions, whom Lycurgus himself named Obas & Philas: which laws & decrees of Lycurgus were so kept for 500 years without violating them, for none in Greece durst break Lycurgus' laws, but Agesilaus, and that but once upon great necessity, to punish seditions.  
In Carthage also they had two factions, the one faction followed Hamilcar, Hanibals father, and after him his son Hanibals the other followed Hanno & his friends: so that in kingdoms and countries, factious men moved such sedition, whereby no greater harms happened to kingdoms and countries, then by practising seditions and factions.  
Hamilcar, Hannibal's father so hated the Romans, that having 4. young youths to his sons, said, that he would have 4. Lion whelps nourished & brought up with his 4. sons, as mortal enemies to the Romans; and swore Hannibal his eldest son, being of 9 years old, 
Polib. 2.  to continue an enemy to the Romans during his life: and further, to show his malice & envy towards the Romans, he raised up the dust from the earth with his foot, and said, that then should be the end of the wars between Rome & Carthage, when one of both those Cities should be brought to nothing but such dust.  
In Rome, before Fab. Max. time, they had but four 
Four factions in Rome.  factions, which were divided by Tullus Hostilius the third king of Rome, and by him named Palatina, Colina, Exquilina, and Suburrana, after the name of the four gates of Rome, at that time being the Infancy of Rome: But after, it grew from four factions to be five and thirty Tribes, that every Tribe was full of divers factions, and the Roman Empire waxed so mighty, that Fabius Maximus, when he was Censor in Rome, for that he brought all foreign factions within Rome, to be one of these four, which Servius Tullus named 
Fab. named Max.  Vrbanas factiones, was so grateful to the Citizens of Rome, that they named him Fabius Maximus, which was the first time that he was called Maximus, for abridging the multitude of factions, that then would have grown in Rome, unto infinite numbers, if Fabius had not brought them under one of these four.  
But in the time of Sylla and Marius, factions began so to multiply in Rome, as it did in Greece, that likewise 
The civil warts of the Romans.  it broke out into civil wars, which continued from Silla's time, unto the last overthrow of Mar. Antonius, well-nigh forty years, to the destruction of the whole Empire, some following the fury of Marius, as Sertorius, Cynna, Carbo: and others followers of Sylla, as Metellus, Pompey, and others, that none might dwell in Rome, but those that either should be on Marius' side, or on Sulla's.  
Thus was the Empire divided by factions, from Sylla to Caesar, from Caesar to Augustus, sometime running from Caesar to Pompey, and from Pompey to Caesar, until they and their factions were slain by the sword, and their country well-nigh destroyed.  
Of all miseries, civil wars is most miserable, and a very Ocean sea of all miseries, in which, Nobilitas cum plebe perit, whereof Homer exclaimed, & said, Let him be cursed as an unnatural monster & no man, that seeketh 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Iliad. 1. Cic. Phil. 12.  his country's harm. And Cicero in like sort cried out upon him, Quem caedes civium, quem bellum civil delectat, and wished such to be cast out of the society of men, and to weed them out of the bounds of nature.  
Factions among great men, are more dangerous & hard to be quenched, for that these potentates draw the people and move them, which are compared to the sea unmovable, until a tempest rise: and therefore Plato thought good to join Aristides, surnamed the just, for his justice, truth and constancy, with Themistocles, being haughty and somewhat ambitious. And Lycurgus much commended the policy of Agamemnon, 
Lycurgus.  to put Ulysses forward to claim Achilles' armour, as well as Ajax, who judged himself most worthy, in respect of his valour, to be next Achilles, throughout all Greece. This discord was tempered by Agamemnon, by giving Achilles' armour to Ulysses, that wise and politic men might be esteemed as well for counsel, as valiant men for valour.  
Augustus' the Emperor, was written unto by his dear friend Maecenas, that if he would have a quiet Empire, and his subjects to love him, he should cut off faction, the chief cause of sedition, and that the name of factions, or any other new name, tending to move quarrels and debate, might be quite excluded out of Rome. And so doth Aristotle exhort, that Magistratuum & potentum contentiones, the beginning of brawls 
Arist. pol. 5.  and contentions, should be stayed and stopped by laws: if not by laws, by the sword, Adulta seditio melioribus consilijs flectetur, saith Cicero.  
What slaughter came of the cinders and ashes of Pompey the great, of Cato, of Scipio, and of others, to revenge their death upon Caesar and his friends? What murder, what war, was, to revenge the murdering of Caesar, upon Brutus, Cassius, and others? The Law of Thrasybulus, which kerbed the thirty Tyrants in Athens, could do no good in Rome, though Cicero did what he could, in persuading Thrasybulus law to take 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  place with the people: For then every man in Rome seemed as a Serpent one to another, ready in arms one to kill another. Orosius hereupon induceth a Fable of Medea, of a Serpent slain, of whose teeth set in 
Oros. li. 6. cap. 17.  the ground by Medea, grew so many armed men, who presently fought so within themselves, that one destroyed another. Such was the slaughter by the civil wars at Rome.   

Sectio. 7.  
THeopompus being demanded, why did Sparta flourish? Is it for that their kings govern their subjects wisely, or that their subjects obey their kings faithfully? Theopompus answered, We practise in Sparta, but to endure labour 
Theopom. saying of Sparta. No sedition in Sparta.  to overcome our enemies, and to obey our kings, howsoever kings govern, the commandment is given to subjects from God, to use their shield, & not the sword. The law in Sparta was therefore, that the soldier that lost his shield in the field among the enemies, should die for it. The sword is put into the hands of princes, to punish offenders, and to cut off disobedient and seditious subjects. Chirurgeons cut off rotten & putrefied members, from the sound members; which may be well likened to Gangraena, which must of necessity be cut off, lest the whole body perish. God used to show such severity to those factious Rebels the jews, for their disobedience, that fire came from heaven above and burned them, and the earth below swallowed them for their factious disobedience, which of all other Nations were most factious to Moses in the wilderness, to josua at jericho, and from time to time, to the judges in Israel.  
It was ever the wont practice of policy among the seditious and factious people, to taunt Magistrates, or to speak some whispering speech against a prince, to feel and to hear, who will join with them to move sedition. These be the Vipers that bite men privily: these be the domestical Serpents, the secret brue-bates of 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Commonwealths, in whom there is no faith found, nor oaths to be believed, as Aristophanes saith.  
Augustus Caesar hearing that a slanderous fellow, one Elianus, spoke unreverent words of the Emperor, the Magistrates willing to punish him; Augustus commanded 
Suet. in Aug.  those that accused him, to go and tell Elianus, Sciat Elianus, Augustum habere linguam, that Augustus had also a tongue, both to punish and to pardon.  
Philip of Macedon, in like sort to his friends that persuaded him to banish the like lewd fellows, for their speech, out of his court and country, said, God 
Plut. in Apotheg.  forbidden, lest they should speak of me more in another Country then in Macedonia. But these were dilatory pleas to look further unto than, & to find more fellows of the like practice.  
The example of Raymerus is much more commended, which looked unto the disposition of his Noble men, and saw them untractable, little weighing the care and love the king had unto them, contemning & despising both him and his laws, giving ear to seditious men, until the king saw their practice, waxed angry, perceiving that they esteemed him not as their king, caused 11. of these, whom he saw most contentious, to 
Lips. lib. 3  be put to the sword in the City of Osca, giving them this taunt withal, Nescit Vulpecula cum quo ludat. A caveat, not to pluck hairs from Lions, as the proverb is, Lecnem vellicare. To serve a king, saith Brasidas, consisteth in three precepts: Velle, obedire, & vereri. 
Brasida● precepts.   
A certain king in Persia, used in like sort as Raimerus did in Spain, but of meaner persons, which for some reproachful taunting words, that they spoke of the king, he caused those scoffers nostrils, quite on both sides to be cut off, saying, Ecce sigillum Regis in convitiatores, Behold the kings seal against scoffers. This severity is more commended in these princes, than the clemency of Philip or of Augustus.  
What became of the taunt which the Egyptians gave to Ochus K. of Persia, naming the K. the Ass of Persia? 
King Ochus taunt to the Egyptians.  said Ochus, Faciam ut hic asinus vestrum bovem depascat. I will make the Ass of Persia eat your Ox of Egypt: for the Egyptians worshipped an Ox, which they called Apis, as one of their chief gods, which within a while after, Ochus, surnamed Artaxerxes, marched with a great 
Oros. li. 3. cap. 7.  army and subdued Egypt, and sacrificed their Ox and their god Apis, according to his promise.  
Cotis, a Thracian K. answered one, that said his severe government was rather fury than clemency towards his 
Cotis.  subjects. Yea, said Cotis, hic furor meus sanos reddit subditós. Clemency must be joined with severity. This my severity, said Cotis, shall make my subjects both to love me and to fear me: Nimia clementia nocet.  
Had Artabanus observed the rule of Raymerus, or the severity of Cotis, he needed not to have fled secretly 
Artabanus.  from Parthia to king Izetes, beyond Armenia, a far meaner king than himself; neither to fear the snares and traps of his subjects, being so great a king, called the king of kings; for so the kings of Parthia are called; but he was restored to his kingdom, by this mean king Izetes.  
A thousand mishaps may happen to princes, which subjects are free of. Examples may be found of jugurth king of Numidia, and of Persius, king of Persia, who were taken Captives in their own kingdoms, and died prisoners in Rome.  
Charles, surnamed sapiens, the French king, saw the king his father taken captive in his own kingdom, and carried into England; and the whole kingdom of France possessed of Englishmen.  
The Roman Histories are full of these horrible examples, that by seditions and factions, the whole Empire was well-nigh destroyed, that I need not declare of Tomoembeus, the great Sultan of Egypt and Africa, king and Lord of so many Nations, in his own kingdom 
Tomoembeus. Lip. lib. 2.  how cruelly and strangely he was both deprived of his kingdom and of his life: And how the great king, de novo orb, Mexicanus, after infinite good 
Mexicanus  success of great fame and fortune, lost suddenly both fame and fortune.  
I need not confirm these histories with authority, as of Achab, Zedechias, & other, who felt the just judgement of God; neither of Manasses and Nabuchadnezar, one 
2. Reg. 10  confessing the Lord to be God, being a king among beasts; the other a captive and a prisoner out of his own kingdom, of whom the Greek Proverb is verified, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Misery, captivity and want, make kings to know themselves. It is a true saying, Miseria bona matter prudentiae.  
Augustus Caesar would know of his friend Asinius Pollio, if he would come with him to the battle of Actium, between Mar. Antonius and him. He answered the Emperor, In civil war I will take no part, but 
Vell. 11.  I will rest and be a pray to the Conqueror. Tit. Atticus, though Pompey by a Decree pronounced him a Rebel that would forsake his Senators, the Consuls and the state of the Commonwealth in so troublesome a time, yet Atticus was of the like opinion as Q. Hortensius 
Hortensius' saying.  was, who often used to brag that he had never been in any civil wars. Cicero wrote his Epistle to them being his dear friends, that scattered cattle will come to their flock: how much more should such wise men be a comfort 
Cic. ad Att.  to their afflicted country and follow the best sort, seeing Cato himself, Viva virtutis Imago, was a Captain in these wars.  
Observe the nature of factions in the best men. Cicero and Cato went out of Rome, as men determined and resolute to take part with the best men, and with the state of the Empire to abide what so ever came of it.  
Pomp. Atticus, & Q. Hortensius, men of no less judgement and credit in Rome then they were, forsook to be factious or to take part with either Pompey or Caesar: at that time spoke Cato to Pompey to strike the ground according to his promise, yet Solon in Athens, decreed a law, that they which would be neuters in civil wars, 
Gel. li. 11. cap. 12.  and separate themselves in their Country's calamities, they should be banished igne & aqua.  
The Prophet Elizeus spoke to joas king of Israel being in such distress as Rome was, and bade joas smite the ground with his foot: and joas smote the ground three times and ceased. Elizeus was angry and said, Thou shouldest have smitten five, six, or seven times, and so 
4. Reg. 13.  many victories shouldest thou have had over the Assyrians, as thou strookest the ground.  
So Pompey also said to Cato, If he should but strike the ground of Italy with his foot, he should want no men 
Plut. in Pomp.  on his side to fight against Caesar: But Pompey could not keep promise with Cato, as Elizeus did with joas. Many promise more than they can perform, and do deceive themselves and others.  
I could well compare these seditious people to Balaam, who being sent for by king Balac, promising him great rewards to come and curse Israel: as Balaam road on his journey, an Angel with a drawn sword in his hand stood in his way, which the Ass saw and started, but Balaam saw not the Angel, until his Ass spoke to him, and asked Balaam why he struck him?  
These Asses carry some false Balaam or other, not on their backs, but in their bellies, that had rather go with Balaam to Balak to curse Israel, and to conspire against their own native country, and if they can not prevail 
Num. 22.  by cursing & banning, they will practise another way by policy and counsel, as Balaam did to deceive Israel.  
But these practisers do as Benhadad did, when he was overthrown in the mountains, he said, that the 
The blasphemy of Benhadad. 3. Reg. 20.  Gods of the mountains were against him, and therefore Benhadad would have a battle in the Valley with the Israelites: so these Balaams Asses ever have done and will do, if they fail of their practice in the mountain, they will practise in the valley: if they fail in the valley, they will practise their policy in King's Courts.  
Rebels have their snares laid down, how treason may be wrought, and their places appointed where their treason may be performed, and their time when to execute their treason: So did Pausanias kill Philip of 
Pausanias. Chaerea.  Macedon at a Marriage: So did Chaerea kill Claudius the Emperor going to the theatres: So did the friar of France murder the King at his confession. What dare not practisers of policy do, if they dare kill Emperors, Kings and princes?  
Claudius' Nero sound no better way to fear Hannibal his great enemy, then to throw Hasdrubals head into the Tent of his brother Hannibal, which so amazed Hannibal and his army, that they made haste from Carthage to Italy.  
That Hannibal had nothing to comfort him, but to nip the Romans of so many heads of Senators, of Consuls, of Praetors, and of Roman Magistrates at the battle of Canna, of Trebeia, and of Thrasimena, that requited his brother's head. But these nips were between Hannibal and Scipio.  
For it was Silla's practice, to put Italy in fright, and to make Rome amazed at his tyranny against his country, that Cato wondered much to see so many heads of Magistrates and of Roman Citizens upon poles, hanged 
Plut. in Caton. Oros. li. 5. cap. 21.  on every gate at Rome, about the Capitol, and in the market place, and that no Roman for Rome's sake, had killed Silla.  
When Goliath head was carried by David to Saul, the Philistines fled, and they were followed unto Geth, and unto Acaron, and the slaughter was great of the Philistians, and their terror was more to see their Captain Goliath without a head, and therefore was the Sword of Goliath hanged in the Temple at jerusalem as a Trophy of victory, as the picture of the Sun 
1. Reg. 17  was upon joshuas Tomb for his victory at Gibeon.  
When Holophernes head was brought from the camp to Bethulia, by judith, a woman, the slaughter was great of the Assyrians, and much more were they astonished 
Inaith 14  and ashamed, to find their General Holophernes without a head, and that by a woman.  
It was great policy in Alexander the great, to command all his soldiers to shoot their pieces and their arrows together toward king Perus, in India, perceiving 
Ore. lib. 3. cap. 19 Dioder. lib. 17.  that the soldiers would fly if the king were slain. And therefore divers great Captains did practise such policy afterward to their soldiers: as Levinus the Consul persuaded his soldiers, and showed them a naked bloody sword in his hand, saying, that he had killed Pyrrhus. The like policy practised jugurth, saying to his Numidian soldiers, that he had slain Caius Marius with his own hand.  
It is the only mark, that every treacherous soldier in the field, and every seditious subject in the country shoot at, I mean, the head: for if the head be off, the body must needs fall. These be the very home-Vipers and secret Serpents that devour their native soil.  
These practising Vipers are often troubled with the like monstrous Image which Hannibal saw & was astonished in his dream, & ask what he was, the Image 
Cic. de divinat. 1.  said: Vastitas Italiae. These Vipers see nothing waking nor sleeping, but the image of Hannibal, vastitatem patria, the spoil of their country.   

Sectio. 8.  
Theophrastus' the Philosopher, and the successor of Aristotle his master, in Athens, faith, that the playing upon a Harp, Lute, or any other instrument, doth heal the biting of some Vipers; 
Alex. lib. 2. cap. 17.  which Asclepiades the Physician doth confirm, that frantic people that are not well settled in their wits, can by no means better recover their health, quàm symphonia & vocum consensu, then by the consent of harmony and the voice of a man: for Ismenias the Theban healed many Boetians his country men, that were troubled with frenzy and madness, with symphony and harmony of music.  
It is to be believed, that Ismenias with his Flute could ease the Boetians, and Asclepiades with his physic heal the frantic. Such practices were necessary to be in many places, to prevent lunatic policies.  
David with his Harp did often mitigate the fury of king Saul, & assuaged oftentimes the frenetical spirit 
4. Reg. ca 3.  of Saul. Again, Elizeus, when both jehosaphat K. of juda, and jeboram king of Israel, would know the event of the wars between them and Mesa, king of Moab, Elizeus called for a Minstrel, & when the Minstrel played, the hand of the Lord came upon Elizeus, and then he told the kings of the victory they should have over Moab.  
Harmony, saith Cicero, doth incitare languentes, et languefacere 
Cic. de leg. 2.  excitates, nothing quickeneth man's mind more the such music: & I doubt, such frantic men be likewise in many places abroad, ready like Saul with their spears in their hands, that neither David with his Harp, nor Elizeus with his Minstreles can heal these men of their frenzy.  
These be the Vipers that sting their friends worse in England, than Hanibals Vipers stinged the Romans their enemies in Italy.  
These Vipers are so full of poison, that if they might kill with their sight, like the Cockatrice: or if they might infect with their breath, as the Viper of Africa doth; and as they say of some kind of wolves, which if they come within their breath, they would kill some men both with sight and breath. And therefore we have a Caveat to take heed of such infected wolves that have dangerous and stinking breath, and be in sheeps clothing, which live as wolves, & die as swine, they live in all commonwealths, & they dwell together in cities, in towns, and in houses: we must be as subtle as Serpents against Serpents.  
Yet the Egyptians think themselves most happy and fortunate, and in great favour with their gods, when 
The superstition of Egypt.  they are bitten with Serpents, Vipers and Crocodiles, because they worship those kind of Serpents as their gods; and truly fit gods for such a superstitious nation, for that they worshipped no other gods, but Serpents and beasts: wherein they were reprehended of the superstitious Grecians: for you shall not read, that Crocodiles, 
Cic. lib. 1. de Natur.  Cats, and Dogs, and for that Wolves are like Dogs, and such other like, were slain or killed in Egypt; for they have such beasts in reverence, and worship them as gods.  
So superstitious were they in Egypt, that it was counted an abomination among them to eat with the Hebrews: 
Can. 43.  for the nature of superstition is, to condemn all other men in respect of themselves. So joseph used the Hebrews his brethren by themselves.  
So did the Samaritans hate the jews, that they might not eat or converse with the Jews: for so did the woman of Samaria take up Christ at jacobs' Well, 
joh. 4.  he being a jew, to ask water at a Samaritans hand: but we have jews, and Samaritans, Hebrues, and Egyptians, so mingled, that we know not one another.  
What will not blind superstition cause to do?  
It made Nabuchadnezar and all Babel to say and confess: Great art thou God Bel. 
Dar. 14.   
It made the Ephesians say: Great art thou Diana among the Ephesians. 
Acts. 19   
It made Charles the seventh, the French king, with the consent of all his Counsel, to believe the superstitious speech of joanna Lotharinga, a woman, that she was sent from God, to drive the Englishmen 
joseph. lib. 18. cap. 4  out of France, in the great Wars between England and France. It is thus historied, Arma gerebat, viris preibat: But she was taken by Englishmen, and burned at Rhotomagium.  
It made Pallina, the only fairest and chaste Gentlewoman of Rome, to refuse two hundred thousand Drachmas of Decius Mundus, a young Roman knight, for one night's lodging, and yet she came most joyfully with the consent of all her friends and of her husband Saturninus, to lie with God Anubis in the Temple of Isis, for nothing, by the means of Isis' Priests.  
But this practise being found out by Pallina, she complained to her husband Saturninus, and her husband to the Emperor Tiberius, who first caused the priests of Isis to be slain with the sword, the Idol of Isis to be drowned in Tiber, the great God Anubis to be burned with fire, and Decius Mundus the young knight for ever to be banished from Rome.  
Nabuchadnezar destroyed the priests of Baal in Babylon, as Tiberius destroyed the priests of Isis in Rome: And so God stirred up jehu, to destroy the house of Achab in Israel.  
All dangerous and rebellious seditions grow of Idolatrous superstition: therefore the Lord reprehended Ochosia, because he married the daughter of Achab.  
So jehosaphat was reprehended of the Prophet Elizeus, & in danger of his life, for that he joined in friendship 
4. Reg. 1.  with the same Idolatrous Achab.  
Solomon, by growing in friendship with Pharaoes' daughter, lost his kingdom: and Samson, by marrying 
3. Reg. 11  with Dalila a Philistine, lost his life.  
Sara complained unto Abraham, that Ishmael should not be in one house with Isaac her son; which words though they were grievous unto Abraham, yet God commanded him to do what Sara said; for in Isaac 
Gen. 21.  shall thy seed be blessed.  
We must not only avoid evil men's company, but also departed from the place where they be, and where they dwell. For God commanded Abraham to departed from , his own country, being an Idolatrous 
Gen. 12.  place. So God commanded jacob to shun Mesopotamia 
Gen. 31.  & the company of his brother Esau, a wicked man.  
Whilestany of the seditious house of Saul lived amongst the jews, the plague never ceased in Israel: but when at the request and petition of the Gibionites, 
2. Sam. 21.  David hanged them up, the Plague ceased.  
The like is historyed of Phinees, that, for killing of 
Numb. 25  Zymri and Cosbi for their whoredom in the camp, the Plague ceased.  
Elizeus being asked of Hazael why he wept? I weep, said the Prophet, knowing the evil thou shalt do to the children of Israel, in burning their houses and Cities, 
4. Reg. 8.  slaying their young men with the sword, & in that thou shalt dash out the brains of their sucking children, and all to tear their women with child.  
Such factious and seditious men, qui ex fraud, fallaciis et mendaciis, etc. as saith Cicero, have divers times the like intent, as Hazael had to Israel. A seditious person seeketh mischief in his heart. 
Pro. 17.   
There was a letter written unto Caesar, climbing for the Empire of Rome, raging in his fury against his country, willing him not to give too much care to such as are greedy seditious men, & desirous of slaughters, and never satisfied with blood, who counseled Caesar to that purpose, that the City of Rome being taken, they might take rape and spoil, and use their lust for a Law.  
Against these & such like, the Prophet Ezechiel doth pronounce famine, plague, war & devouring beasts, 
Ezech. 7.  to try (if it be possible) whether ill and wicked people will mend and become servants to God, and subjects to their King: for (saith Solomon of such men) if they had 
Pro. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  called for knowledge, and sought for wisdom, as they sought after money; or had they digged for celestial wisdom, as they did for earthly treasure: then should they understand the fear of the Lord, and find the knowledge of God: but such seek spoils and prays, they only muse how they might come by money, vita et sanguis eorum pecunia.  
Yet Dionisins, after he had rob the Temple of Proserpina among the Locresians, and rob jupiter Olympius of his golden Garment in Peloponesus, and rob Aesculapius of his golden beard in Epidaurus, 
Cic. lib. 3. de Natur.  without any resisting of him, for that the people thought that he should be punished as Xerxes was once in Greece, that either Proserpina would have plucked out his eyes, or jupiter would have killed him with thunderbolts, or Esculapius would have tortured him with plagues and long sickness, supposing Dionysius should not have so escaped free for his sacrilege, no more than Xerxes, who for burning their gods and their Temples in Greece, their gods have so plagued him, that three hundred thousand Persians were slain in Greece, and 
Cic. de leg. 3.  Xerxes himself murdered by his Nephew Artabanus, and therefore went they to the Temple of Eumenideses, which were Vltrices et vindices facinorum et scelerum, to yield thanks to these Furies for the revenging of the violating of their Temples, their Altars & their gods.   

Sectio 9  
THEAGINES leading an Army against the Magarians, his army would know of him when he would put them to march in order of battle. Theagines answered, at Megara, and in the mean season, sent secretly certain Horsemen, like the enemies to set upon them on the sudden and to assault the Athenians: which being done, Theagines marked how every soldier was forward & took place to fight. I promised you, said Theagines, this morning to put you in array at Megara; march now forward, and be as ready for the enemy at all times as now, and seek not to know the secret purpose of your Captain, but be ready at a beck: for as Clearchus the Lacedaemonian said: good Soldiers ought to be more careful of their Captain then of their enemies. Now Theagines did this, to find out false and seditious Soldiers from the true.  
Licinius Crassus, being asked when he would remove his Tents, answered: Dost thou mean to sleep, that thou wouldst know when they remove? Vereris ne tubam 
Front. lib. 1. cap. 1.  exaudeas? So Metellus answered the like question, being asked what he thought to do the next morning: I would burn my Coat, said Metellus, if I thought my Coat could tell it.  
How many think you are of Metellus mind, which would that none should know their policy, neither the time of their practice? they will not only burn their coats and their shirts, but their skins and their flesh, and yet often times their practices are descried.  
In Egypt, such seditious and treacherous men, for their secret practice, do worship and also sacrifice unto the dumb Image of Harpocrates, that all secret practices might be kept close.  
In Rome they do sacrifice unto Angerona, whose finger is always on her mouth, in token of silence.  
In Persia, they offer also sacrifice unto that Image of silence, whose lip is sealed up with a signet, with the which the Persians' use at the choosing of any of the king's Counsel, to lay the king's signet on their lips. But to whom do they sacrifice their tongue? To the dumb Devil that stoppeth their tongues from praying unto 
So did Alex. to Ephestion.  God: and to the deaf Devil they sacrifice their ears, because they will not hear the Word of God; for thereby should their policy and practice be known.  
The Romans, to prevent these secret practisers, brought up Dogs, which are quick of scent, in high 
Arneb. li. 6. adverse. gentes.  Towers, & fed Geese in the Capitol, which are quick of hearing, that by the barking of the Dogs, warning might be given of the enemies coming, and by the gaggling of the geese, men might be waked out of their sleep, as Manlius was, to save both Rome and the Capitol from the Gauls. So did Masinissa, king of Numidia, bind great dogs in his bedchamber, to watch practisers.  
But Christ gave us a better lesson, and a sounder watch, Vigilate & orate, Watch and pray: the Devil is that Dog that cometh in through the window. Our Sentinel is our conscience, which should be a bridle to curb wicked men from treachery, from sedition, and from conspiracy.  
The seditious man, saith Cicero, Panam semper ante eculos versari vidit.  
Paulus Emilius commanded his soldiers to be unarmed in their watch, for that they should not sleep, and be more careful of their watch. 
Xenoph, in Paed.   
So Cyrus would not have his soldiers to be idle, lest they should become quarrelous and seditious.  
I may not omit a rare example, of Manlius the father, to correct his young son Manlius, who fought a battle against the enemies with good success of victory, yet against his father's rule, and therefore was to be 
Front. li. 4 cap. 1.  punished with stripes, and by his father to be slain according to the military discipline, until the soldiers took part with young Manlius against the father. Sedition grew hereby in the eampe, that young Manlius, to avoid this sedition, made means to the army that he might be punished, to satisfy the law and his father's commandment.  
This was a rare example: but we speak of such as neither esteemed parents nor Prince, neither King nor country: such a one was judas Galilaeus, so seditious, 
judea plagued by sedition.  that he brought a multitude of the jews, like himself, to follow him, and promised them that the Romans should be by him fully vanquished. But Felix the Roman Precedent made ready certain Roman soldiers to overthrow them, and put them all to the sword in the wilderness.  
Strait after this overthrow, another seditious prophet came from Egypt to jerusalem, professing the name of a Prophet, promising the people, if they would follow him to mount Olivet, five furlongs from the City, they should see the walls of jerusalem, at his commandment to fall down, as the walls of jericho did at the blowing of Rams horns, by the 
Josh. 6.  commandment of josua, that thereby they might easily enter the City.  
These were such private seditious men, as Atonges, a Shepherd, and after him Barcosbe, who kept the people in hand, and made the Rabbins themselves to believe, that by his policy and practice, they would make an end of the Roman wars.  
Thus from one seditious man to another, the multitude was led like a Flock of sheep to the slaughter, that when Festus succeeded Felix, he found all judaea full of such Robbers, Cooseners, Magicians, yea Conjurers and deceivers of the people, that Festus cut them off by degrees, as Felix did before Festus, who met with 
joseph. lib. 20. cap. 6.  this Egyptian and his fellows, & slew four hundred and took four hundred alive, yet these being destroyed and cut off, like Hydra's head they still multiplied: so seditious were the jews.  
In the time of Antiochus, many wicked men went out of jerusalem, and moved much people, saying:  
Eamus et disponamus testamentum Gentibus: Let us go & make covenant with the Heathen. This practice pleased the people well, so that at jerusalem was an open School of the Heathen, against whom Amos the Prophet cried, Vae qui opulenti estis in Zion, et considitis in 
Amos. 6.  montibus Samariae: Woe be unto you which are rich in Zion, and trust to the mountains of Samaria: woe be unto them that depart from Bethel to Bethaven, from God to the Devil, from their friends to their foes.  
Another Magician named Theudas, professed himself to be a Prophet, and for proof thereof willed the jews to follow him to jordan, & they should see him do as much with a word at jordan, as either Elizeus did with Elias mantle, or as Moses did with a white stick at the red Sea, that as the red sea divided itself and gave place to Moses to pass through dry, so should jordan do to Theudas. But Festus the Roman Precedent, having knowledge of Theudas practice, armed certain Romans, slew the seditious, and brought Theudas head upon a long pole from jordan to jerusalem.  
Such seditious men and the like ever practised policy, to move the people to tumults & mutinies, they are never quiet but when they practise such policies, than they think they have Gyges' ring in their hands, that no men see them, and they suppose themselves as fortunate, if they effect their purpose, as Polycrates did of his Ring that he threw into the sea and found it again: yet Polycrates fortune was to hang afterward, as judas and Theudas were slain.  
There is another kind of politic practisers, even with kings in Court, called Syrenes aulae, much made of and esteemed: but they also practise in a glass, so fickle, that slattery endureth no longer than the glass wherein it is practised; for when the glass of any wicked practice is broken, the practiser is also betrayed.  
But Cicero gave a caveat to the Senators, that they should be careful whom to believe, Nihil subito credendo, sed semper omnia cavendo, and so writes to his friend Atticus, Take heed whom you believe, Nisi vultu & front.  
Another crieth out aloud from Greece, that nothing is more profitable to many men than diffidence, as saith Euripides, Few can be excused, if accusation 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  will serve: Auris non fides prabenda, said Maecenas to Augustus.  
It is written of the Emperor Constantine, amongst 
Constant.  many virtues, he had this fault, that he permitted pickthanks always to have access unto him. Of such men Nero was called Princeps delatorum, who allowed the fourth part of the goods of them that were accused, to the accusers, and therefore were these accusers called in scorn, Quadruplateres.  
Tiberius' the Emperor, when the Senators thought good to abrogate these great rewards granted to accusers, 
Tiberius' his saying.  said, jurasubuerti, si custodes legum amoverentur.  
So did Vitellius punish certain Mathematicians with death, by means of such secret & dangerous accusers, without licence to answer the accusers.  
Domitianus gave attentive ear to such as would accuse secret faults of men, being true or otherwise; insomuch as one accuser accused another, being so many, that Rome was full of these pickthanks, while these 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist poli. 5. cap. 15.  Emperors reigned; no better than Dionysius the Tyrant, who appointed certain men, whom he himself named Sagogidas, to inform him what every man spoke and did.  
Benhadad the king of Syria was much vexed in his mind, and suspected some of his chief servants, & said unto them, Who betrayeth me to the king of Israel? It was answered by one of his chamber, that king Benhadad could neither speak nor do any thing in his 
4. Reg. 6.  privy chamber, but Elizeus the man of God knew it at Dothan.  
It is a true saying, that he that is God and Man, doth he are our wicked blasphemies, and seethe our treacherous practices: which if he say, Quis decipiet Achab ut cadat? there shall want no lying spirits to practise policy and to deceive such. 
3. Reg. 22   
But again to pickthanks. Vespasianus, and after him his son, Titus, so hated such Promoters, that they caused these fellows to be scourged and whipped round about the theatres in the sight of the people. Antonius, surnamed Pius, decreed that privy and secret accusers that could not prove evidently their accusation to be true, should die for it, and if their accusation were proved, they had what the law permitted them, and so dismissed them cum ignominia.  
The like is said of the Emperor Opilius Macrinus, that he could not abide to hear the name of a Pick. 
Alex. lib. 4 cap. 22.  thank. Such busy secret accusers are like Crates the Theban, who was surnamed, the Dore-opener, for that he would rush into every man's company to hear what was said, and to see what was done: Many such are both in Courts and Countries. Placida loquentes, prava struentes, such have overthrown many kings and princes.  
It had been better for Alexander to have Epicharmus sentence every where in his mouth, Memento diffidere, then to have Darius' signet upon his finger in Babylon. And it had been better for Caesar to have followed Cicero's counsel before he came to Pharsalia, then to wear Pompey's Ring upon his finger in Africa. But such is the force of flattery in Courts and Countries, that the flatterer carries the earth upon his back, as Atlas (as Poets feign) carries the heavens upon his shoulders.  
The Persians' and the Medes were such flatterers, & that not only to their kings, whom they adore & worship as 
The flattery of the Persians.  gods, but in saluting one another, they would bend & bow themselves unto the ground: Alexander the great was contented in Macedonia, to be the son of his father king Philip, but in Persia they made him the son of jupiter.  
His father Philip in like sort was in Macedonia, but when he came & conquered Greece, in any great assembly when they elected new Magistrates, they prayed unto jupiter, Apollo and Hercules, to give good success to these Officers and Magistrates: the Argives so flattered Philip, that they wrote his name, & named him next after Hercules, to be the fourth in their petition and supplication to their gods.  
The people so flattered Herod a wicked king, after he had slain james, and imprisoned Peter, that at his last Oration which he made to the jews, the people cried out: Vox dei, non hominis, but Herod presently fell down 
Acts 12.  dead and was eaten with worms.  
So the false Prophets flattered the king of Israel Achab, that he should have victory over the Syrians: these flattering prophets so practised with such strange spirits, that Achab was slain by the Syrians, & was brought 
3. Reg. 22  dead to be buried in Samatia.  
The Athenians so flattered Demetrius, that his Image was carried and borne with jupiter, Minerva & Mars 
Demetrius much flattered in Athens.  in the Banner of Peplon, and Demetrius was the fourth, but he died in prison.  
The Athenians lodged and entertained strangers to see, to hear, and to learn some news; any lying flatterer might be welcome to Athens.  
But others love not to be so flattered, as Octavius Augustus and Alexander Severus, who so hated Flatterers, that they had spies abroad, to find them out: and if 
Elattery hated of Augustus.  any seemed either with words or outward behaviour to be like Flatterers, they should be straight banished the Courts of these two Emperors.  
Cassander, saluted of all men as a king, and so called, he loved not to be flattered, nor to usurp the name of a king, and though he was written unto by the name of a king, yet he refused to be so called. Neither would 
Porus. Diodor. lib. 17.  Porus K. of India, after he was conquered by Alexander the great, suffer any man to call him king. This seemed to be great modesty, to refuse the names of kings being offered them. Yet many Tyrants usurp the names of kings, and many make means to become kings, Emperors, and Princes, practising many policies by treachery, by murder, by poisoning and killing: & many practice means to become Officers and Magistrates, and yet would not be seen practisers therein.   

Sectio 10.  
IN Rome such policies were practised, such suits were made to become either 
The election of Magistrates in Rome. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thucid. lib. 3.  Consul, Praetor, Tribune, Censor or Aedile, that the 35. Tribes were so flattered and followed in Martius field with money, with friends, and with all means possible to become Magistrates and officers within the City of Rome, and at that time the Art of Flattery was there to be taught and learned.  
There, they that were to be elected, stood before the Senators and Consuls, clothed all in white garments, without gowns, for that was a garment suspicious, and not at any time to be suffered by the law, lest they might eary some rewards to corrupt the people under them; and after they were thus chosen, they were accompanied from Martius field, when they had flattered the 
Alex. lib. 4. cap. 3.  people with thanks for their election: then they went unto the Capitol, and from the Capitol they were brought unto their houses.  
This kind of election continued but a short time, yet flattery endured longer, and was practised at any change of Magistrates or Officers, yet Lu. Crassus could not be brought before Q. Scavola to give thanks unto the people, lest he should seem to have the name of a flatterer.  
Paulus Aemilius, when he was chosen Consul to go with an army into Persia, and was for to come unto 
Paul. Aemilius saying.  the Capitol to thank the people, according to the Roman custom, he refused, & said, If they could find a fit man to go against king Perseus, he was well contented to yield again his new Consulship unto the people, and to make their election of another: he thought it not fit to flatter the people with fair words.  
Such was Photion in Athens, he would make no means unto the people, neither would Photion be present at any time of election of new Officers or Magistrates: he would neither send nor speak for any Office 
Photion.  in Athens: the Athenians used so often to corrupt people for Offices and Honours to become Magistrates, that Demosthenes cried out, that Populus et pecunia were the Monsters of Athens, as Capitolium and Forum were in Rome.  
Such was Aristides, a man most just and most quiet among the Athenians: but these were rare men to be found. But Clisophus could halt in Macedonia with king Philip, & said, he had also the Gout aswell as King Philip.  
Cleo could better please Alexander with his flattery, than Calisthenes could do with his philosophy. That Prince 
Cleo, a great flatterer.  ought not to be called a Prince, where truth dare not be spoken, & in whose Court men are often consumed more by flatterers in the time of peace, then by the enemies in the wars: so Q. Curtius saith, Regum opes saepius assentatio, quàm hostis evertit.  
There is a people in some part of Ethiopia, called 
Diodor. li. 4. cap. 1.  Cathaei, that if their king do halt or be lame in any part of his body, his household servants must likewise halt and be lame in the self-same place where the King is lame.  
Alcamenes was much praised in Athens, for that he made the halting Image of Vulcan to stand upright in such garments that hide the deformity of his halting; And yet for all the skill of Alcamenes, said Cicero, Claudum 
Cic. de divinat. 2.  habebant deum, the Athenians had but a lame god. I fear, that many beside the Athenians, with Vulcan's garments, would fain hide their halting, and would seem to go upright, though they halt with Vulcan for all Alcamenes skill.  
Pilate had a better garment that hide his faults before Tib. Caesar; for, being accused that he put an innocent man to death, which was Christ, he put on Christ's unseamed coat before he came to Caesar: to whom when 
Math. Westmin.  Pilate came, Caesar so embraced him, that men mused much thereat; but after Pilate departed out of Caesar's sight, Caesar being as before incensed against him, sent in haste for him again, and he having Christ's coat on, was in like sort embraced and entertained of the Emperor as before: for he could find no fault in Pilate while Christ's coat was on him: a far better garment than Vulcan's garment: yet more seek Vulcan's Garment to hide their halting, then do seek Christ's coat to learn to go upright: but these Practisers, if they may not be helped with Vulcan's garment, they will use Timantes policy.  
At the sacrificing of Iphigenia, Timantes practised his best skill to paint the lamentation of Menelaus, the sadness of Ulysses, the sobs and sighs of Ajax, but such was the extreme passion and pensiveness of Agamemnon 
Plin. 35. cap. 10.  for his daughter, that Timantes could not set it down in colours, but was forced to throw a Veil over Agamemnon's head, to excuse the defect of his skill in so tragical a sight. Many do practise the like policy, 
Vel. lib. 8. cap. 11.  that if they can not effect their skill to their purpose, than they practise how they may hide their defect, and cover it as Timantes did cover Agamemnon's head.  
There be many sick of the sickness called Tarantula which if men would look upon them, they seemed 
Alex. lib 2. cap. 17  as men half dead. No remedy was found for this Tarantula in Apulia, but such as was in Greece used against frenzy and lunacy, which was the playing of Minstrels. Many are sick of this sickness Tarantula.   

Sectio. 11.  
SALOMON, a man endued with singular wisdom, taught how men should be cured that were possessed with Devils, and taught also how Devils might be driven away, which the jews for a long time used after Solomon: 
Devils adjured before Vespasian. joseph. li. 8 cap. 2.  This is that which josephus saw being in place himself, one Eleazarus healing divers that were violently tormented and vexed with evil spirits in presence of Vespasian the Emperor and his son Titus, Tribunes, and divers Captains, by laying unto the nostrils of the man possessed a Ring, having in the signet of the Ring a root which Solomon showed, that by the smell of that root, the evil spirit should come out through the sick man's nose, whom the jew Eleazarus adjured never to return to that man again, making mention of salomon's name unto the spirit.  
And for that the Emperor Vespasian being then present with his soldiers, might know that these men tormented in this sort were healed, Eleazarus set a Basin full of water in their sight, and charged the evil spirit at his departing out from the man, to show a certain sign in the water to the beholders, that by the sight thereof, they might believe the Art of Eleazarus.  
The like is written in Tobias, of the spirit Asmodeus, 
Tob. 8.  which was commanded to come out of Sara Raguels daughter, by the liver of a Fish.  
So divers are vexed with devils, that some carry dovils in their pokes in glasses, some in Images in their chambers, and some have them in their Temples worshipped and adored, and use to ask counsel of them: for they are possessed with devils, that ask counsel of devils.  
To such went Achab, when he went for counsel to Baal's Prophets, to know the events of his wars between 
3. Reg. 22  him and Mesa king of Moab.  
To such went Saul, when he went to Phaetonissa the witch at Endor, to ask counsel for the like purpose, as 
1. Sam. 18  Ahab did, to know how he should speed against the Philistines.  
And to such went Ahazia, when he went to Beelzebub the god of Accaron, to know if he might recover 
4. Reg. 1.  his health.  
Many go to Beelzebub the god of Accaron, and to Baal's, Prophets and the like, to learn how they may practise policy, as Hazael did when he went to Elizeus, pretending to know if king Benhadad his Master should recover his health: but Hazael practised such policies, besides the strangling of the king his Master, that it made Elizeus to weep, knowing the tyranny that Hazael would practise against Israel.  
Many such seditious persons practise the like mischief in their hearts, as Hazael did, which if men might see into, as Elizeus did, or might open their hearts & make an Anatomy of their bodies, as the Athenians did by Aristhomenes the Messenian, which being taken captive by the Athenians, they bowelled him, and found his heart full of hairs, Cer pilosum (as Pliny saith) no doubt, many would be found to have cordapilosa, as Aristhomenes 
Plin. 11. cap. 37.  was among the Athenians.  
Some Emperors of Rome had the Image of Fortune made of glass, & placed it in their gallery, which 
The image of fortune made of glass.  stood always there from one Emperor to another, to signify the uncertaynety of man's life, and to put them in remembrance how frail and fickle man's state is.  
And therefore one of the Emperors having a glass in his hand, after he drank, threw the glass against the walls, and said, This resembleth the state of an Emperor in Rome. Such was the continuance of the Emperors of Rome, that some were slain in the fields, some in the town, some in their chambers, and some in their beds: Such was their practice to come to the Empire, and such was the policy used in like manner, to destroy and to murder them in their Empires.  
Of these and such like men Diogenes the Cynic said, that they were thrice most miserable men, to ask counsel 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  of devils, and go to the glass of jannes' and jambres the Sorcerers of Egypt.  
Others there be, that practise their policy in the glass of usury, much frequented amongst Citizens; for it is a maxim with them, Nihil turpe cum lucro, any kind of gain is good with the usurer, they love it as they 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  love themselves, Sanguis, vita & eorum anima pecunia, It is as dear unto them as the blood of their bodies, or the life of their souls, whose heaven is the world, like Ulysses, who preferred his country of Ithaca before eternity, whose belly is their god with the Epicure, and whose hearts are so hardened, that neither the late plague, nor the Pestilence, nor any punishment which God doth inflict upon them, can mollify their stony hearts.  
Usurers were banished from Athens by the Law of Solon, and their Tables of Usury burned in Athens, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  which was the purest fire that ever Agesilaus saw, as he himself said.  
And in Sparta, by the Law of Lycurgus, no Usurer might dwell within the Confines of Lacedemonia. Such Usurers and Monopolies were also banished from all Asia, by Lucullus: and for that the name of an Usurer should not be named within Asia, he used the law of Amnestia by Thrasibulus made in Athens. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
So did Cate then Consul, clear all Sicilia from Usurers and Monopolies: these be Sorices Reip. the Rats of a Common wealth: these be the Moths that eat men's clothes on their backs: these be the Worms that breed in the beehives, that devour all the honey.  
There be others that be ambitious practisers, more dangerous, which hunt for to become Magistrates and Officers: against these, the law of Ostracismos was put 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in execution in Athens, and the law Petalismes in Syracuse, and every where such were banished Igne & aqua; these be clymers and practisers how to be mighty, and to be advanced unto greatness: these were of the monsters of Athens, Noctua, populus, & Draco, of whom Demosthenes speaketh.  
In the time of Alexander the great, none would he suffer great besides himself in all the earth. In the time of Antiochus, none great in all Asia but he. And amongst the Romans, none but one Pompey the great. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  But in these days many practice their policy to become great, against the rule of the Philosopher, who saith, Neminem unum magnum facere, etc.  
The Lawyers also have their glass, where they may see Balaam riding on his Ass: Balac attended on 
The Images of kings of judges, and of justice.  with Moabites & Madianites, with bribes and rewards in their hands to have Balaams' counsel, which might put them in remembrance of corrupt judges, and greedy Lawyers. In this glass, they shall see also Moloc with a reaching hand: But there is a better sight in this Glass, the Images of judges without hands: the Images of Kings, without eyes: and justice itself pictured without a head, to signify, that Kings should be without affection, and judges without corruption: Ne gratia, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  precio, odio vel timore eludi possit justitia.  
The use of Glasses were made to this purpose, to reform and to instruct men of outward and inward faults.  
Such a Glass had Plato, to reform Drunkards, and furious hasty men, that by beholding of themselves 
Plato's glass.  in Plato's Glass, they might see how they were deprived of all their senses, and left without any human part that should be in reasonable men, and that by looking in this Glass, they might reform themselves: Ad hoc utile est nobis Speculum: A Glass is necessary herein.  
Such a Glass had Socrates to show his Scholars, that they which were most beautiful and goodly, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Plu, in Timokon.  wanting no comely form of body, might learn by Socrates' Glass, not to deface that Beauty, or deform that body with any foul vice, or filthy fault of the mind: And if they were lame, crooked, or any way deformed, in the same Glass, Socrates taught them how to amend and to countervail the deformity of the body, with wisdom, knowledge, and virtue of the mind: Ingenii cultu morumque probitate pensarent.  
This was the use of the Glass, said Seneca, to amend faults, and not to learn faults; not to learn Idolatry, as Nestorius did, to make Mirrors of men; or like Narcissus, to flatter ourselves. 
Narcissus' glass.   
Archimedes Glass was much more commended in Syracuse to deceive the Romans his enemies by his Glass, than we by our own Glasses to deceive 
Archimedes glass.  ourselves.  
It was lawful for Archimedes to practise policy, to burn Towns, Cities and Ships by his Glass, to destroy the enemies of Syracuse.  
Next this Glass of flattery, cometh in the practising Glass of Idolatry.  
If Nestorius and Narcissus deceived themselves & others, what wonder is it that Zeuxes painted a Bitch on a Table so lively, that Dogs at the sight thereof barked? Or that Parrhasius painted a Mare in such sort, that Horses neighed at the lookng on it?  
Neither of that picture which Praxiteles made, which was the Image of a beautiful comely woman of Marble, to stand in a Temple at Gnydos, that some youth 
Aelian. 2. de var. hist Plin. li. 36 cap. 5.  of that city supposed the Image to be no less a woman, than the Dogs that barked at Xeuxes Bitch, or the Horses that neighed at Parrhasius Mare, or the Bull that lowed at the brazen cow in Syracuse: but I think not so of the wooden Cow of Crect, the mother of Monsters.  
But these are things natural and easy to be believed in Beasts, because they are beasts: but for people of reason and understanding, to love Images and pictures, & to honour & worship them, is more beastly than beasts themselves, because they should not be beasts.  
Rome, of all kingdoms and countries, was beholden to Images: for when Camillus had overcome the Veients, 
Plut. in Camil.  one of Camillus' Soldiers asked juno's image, Vis migrare Romam? Who answered, Libenter velo.  
So the Image of Fortune in Coriolianus time, at the dedication of her Temple, gave great thanks unto 
Plut. in Camil.  the Matrons of Rome, and said, Recte me dedicastis Matronae.  
The city of Rome being vexed with a long plague, was admonished by sybilla's books, to send to Epidaurus for Aesculapius' image, who followed the Ambassadors 
Oro. lib. 3. cap. 22.  in forma Serpentis, from Epidaurus to Rome, and healed the Roman plague, so that Rome was so full of Images, that Cicero said, Quot linguae hominum Romae, tot nomina Deorum.  
In Athens were but few less in number then in Rome, they had as many Images in Athens, as they had Poets to feign them, or Painters to paint them, they had so many Images, that they had an Altar ignoto deo, that some Philosophers thought good to banish all Poets and Painters out of Athens.  
In Egypt, the mother of Idolatry, were the Images of all kind of Beasts, of Serpents, of Fowls & of fishes worshipped as gods, O seculum Daemoniorum, non Deorum!  
And therefore jehu using this stratagem to destroy these Idols, feigned a day of great solemnity and sacrifice 
The stratagem of jehu. 4. Reg. 10  to Baal, and called all the prophets, priests & friends of king Achab to this solemnity, saying, that he would, as Achab had done before, sacrifice to Baal: and having them all within the Temple, commanded certain soldiers to invade and kill them.  
So God taught Moses such stratagems in Egypt against Pharaoh, and to josua at jericho, and at Ai, to destroy the enemies of God.  
Ergamenes, king of Ethiope, using the like policy as jehu did, to make an end of all the priests of Ethiope, who by their Law had authority to elect a King, so 
Dioder. 〈◊〉 4. cap. 1.  long to reign as pleased those priests to suffer him, dissembled the like policy as jehu did, to solemnize a sacrifice to their gods, where he slew them every one.  
So is dissimulation lawful in such and like actions. So Chusa dissembled with Absolom, and said, God save 
2. Sam. 17  King Absolom, as though he had refused and forsaken king David, and was become an obedient servant to Absolom. By this means he overthrew Achitophel and his counsel, and afterward Absolom.  
Samuel dissembled his coming to Bethlehem to anoint David king over Israel, pretending that he came 
1. Sam. 16  to do sacrifice, as the Lord commanded.  
So David feigned himself mad, lest he should go 
1. Sam. 21  with king Achish to fight against Israel.  
Dissimulation therefore may be used, yea even in 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plat. de Rep. 5.  Courts, as Plato said, that Princes may dissemble, to prevent greater harms to their subjects, and may use such policies as the Physician doth to his patients, to put poison in his drugs, to heal his patients.  
Yet I remember Augustine's saying of dissimulation, that there be many kinds of dissimulation, & in some of these saith Augustin, Non magna culpa, non tamen sine culpa. 
Aug. in 5. Psal.   
Likewise Lycurgus held it necessary, that both dissimulation and ambition should be sometimes used to offend in the least justice, to perform a greater justice, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. Plu. in Pol.  and yet not allowing that, but palliata justitia, and that for necessity's sake.  
So Cato dissembled and suffered sedition in his house among his servants.  
Where the lions skin, saith Lysander, reacheth not, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plu. in Cat.  it must be sowed to the Fox skin: So that Princes must be of the nature of the Lion, and yet be as wise and as wary as the Fox.  
So Hannibal, by a flattering stratagem said, that those that would go to the enemies to learn and to know 
Front. lib. 3. cap. 3.  the counsel and service of the enemies, were not to be called Traitors, but the only expert Soldiers, & most worthy to be esteemed. Then were they more bold, and went the next night as they had appointed. The Romans having often times understanding of the subtlety of Hannibal, took them and cut off their hands, and sent them to Hannibal without hands.  
Diodorus having a garrison in Amphipolis, suspecting 
Diodorus garrison at Amphip.  two thousand Thracians which were seditious in the town, fearing some conspiracy against Amphypolis, feigned that certain ships of the enemy sailed at the next shore, which should be a great spoil to the Thracians, and most easy to obtain. The Thracians being greedy and seditious Soldiers, gathered their company together, and set out of Amphipolis with great hope of a good prey, who as soon as they were out of the City, the Captain commanded the Gates to be shut and kept them out, & so they cleared Amphypolis: Such policies must be used against false seditious people, to find them out, to rid and clear them from honest people.  
By such dissimulation through sedition, Hannibal got Tarentum. So Marcellus, by corrupting of Sosistratus, wan Syracuse. So Philip of Macedon, by the 
Cic. do divinat. 2  like, got Samos of Apollonius. He could so Philippizin with Pythia, as Demostenes saith, that none might have access to Apollo, but Philip of Macedon.  
But Philip being admonished by the self same Pythia, to take heed and to look to Quadriga, though he 
Cic. de Fate.  caused straight all the Coaches, wagons, and chariots within Macedonia, to be taken asunder, and with all care shunned & avoided the place in Booetia, called Quadriga, yet Philip could not avoid that Quadriga, which was written upon the hilt of Pausanias' sword, with the which Philip was slain.  
julius Caesar practised no such policy, for he quieted a Legion of seditious Soldiers with one word, Num vos pudeat, Quirites? Are ye not ashamed, you Romans, of your seditious practice? They suspecting that Caesar had intelligence of their practice, they were presently reconciled and pacified with that word, & with the sight of Caesar.  
With the like word, Demades an Orator of Athens, being taken captive by Philip of Macedon, with many more poor captive Greeks', over which Philip so triumphed, dancing & feasting with Garlands & Crowns and taunting them with spiteful words, Demades spoke boldly unto him: Nun te pudeat Philippe, cùm fortuna tuate Agamemnonem fecit, tein tuis opprobriis esse Tharsitem? 
The saying of Demaedes.  Art not thou ashamed, king Philip, whom Fortune made equal with Agamemnon, thou to make thyself in scoffing equal to Tharsites? Upon which words, Philip dismissed the poor Captives, and entered in league with the Athenians.  
But Alex, Severus clean contrary to Caesar, perceiving as Caesar did, many seditious soldiers conspiring together, dismissed them out of the Army, cleared his Camp, and said, Discedite Quirites, deponite arma: for he was as glad to be rid of such Soldiers, as they were glad to be rid of so severe a Captain.  
Cornelius Gracchus, a very eloquent Roman, but always so factious & so seditious, that he was ever wont to have secretly behind him, one of his servants, a Musician with an ivory Flute, to move, to stir, and to 
Cic. de Orat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. Plat. de leg.  give life to his Master's speech to move sedition. This Gracchus little esteemed Plato's laws, who judged every way a seditious man worthy of death, as the law was: Si quis privatim pacem bellumue fecerit, capitale esto: yet had Gracchus rather be slain among seditious men, himself being chief seditious, then to live in peace, and to maintain peace in his country at Rome.  
How much better was Egesias a Philosopher in Cyraena, who not only persuaded against factious and seditious men, but also inveighed againstal wickedness of life, exhorting to abhor vice and to love virtue.  
Such counsel gave Egesias to the Cyraenians, as Solon gave to the Athenians, whose precept was always 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laere. 〈◊〉 Sole.  Consul quae optima, non quae suavissima.  
By which persuasion, he so mortified the Cyraenians that they thought it better to die, then to live. But that good practice of this Philosopher, was by Ptholomei king of Egypt put to silence, lest too many became honest and virtuous.  
Such a Philosopher to persuade, and such a Preacher to teach mortification, were well worthy of a golden 
Laert. in Aristip.  Image, were it not that some kind of people would esteem more of the Image then of the man, as Dionysius made more of jupiters' golden Garment, then of 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  jupiter, more of Aesculepius golden beard, then of Aesculapius: It was ever his speech for money.  
Seditious men ever esteemed the gold of the Temple, more than the Temple; the gold of the Altar, more than the Altar: they be like the Moabites, always 
4. Reg. 3.  ready for the spoil.  
These be they which john Baptist calls Prognies 
Math. 3  Viperarum.  
It may be said of these wicked Practisers, that they know not of what spirit they are, as Christ said to james and john, when they would have fire from heaven to burn Samaria. Nescitis cuius Spiritus estis. 
Luc. 9   
Many practise such policies with such furies as the Syrians that went from Damascus with two eyes to kill Elizeus at Dothan, but they were brought blind 
4. Reg. 6.  from Dothan to Samaria among their enemies.  
Others practise the like policy with Gehezi, and run after Naaman the Syrian for gifts & rewards, until the 
4. Reg. 5.  leprosy of Naaman come upon them and their houses for ever.  
Some trusting to their strength, put their hands to many dangers, like Milo Cretoniates, who drew a great iron wedge out of a strong cloven oak with one hand, 
Gel. li. 15. cap. 16.  & thrust the other hand into the cloven where the wedge was, but the oak fastened upon his hand, and held him until wild beasts came to devour him.  
Hermes the Egyptian said, that ungodliness is a very 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ Hermes. cap. 12.  heavy sickness to the soul of man, who is never quiet, nor resteth, but in actions of ungodliness.  
Antiochus was so ungodly a king, that he was wont to say, that he would make jerusalem a grave to bury the jews. 
2. Mac. 9   
Benhadad would brag, that the dust of Samaria would not suffice, that every one of his soldiers should 
3. Reg. 20  have a handful.  
Sennacherib was wont to brag of king Ezechias, that neither God nor man might deliver him out of 
4. Reg. 19  his hands.  
Dripetine, Mithidrates daughter, Queen of Laodicea, had double teeth set in a row, one row beside another, in such deformed sort, that it loathed any man to look upon her: and yet not so loathsome to behold, as to hear the brags and blasphemies of these blasphemers.  
The Greeks' yielded divine honours to them that would kill a Tyrant, neither can it be a greater sacrifice 
Alawe against Tyrants in Greece.  to the gods, saith Seneca, than the death of a Tyrant, Spolia opima iovi, A rich spoil unto jupiter. Wherefore Hermodius and Aristogiton, two Citizens of Athens, for killing of Pisistratus the Tyrant, had granted them for honour, that no man should ever be called after their names in Athens, for that they were much plagued by Tyrants.  
In Greece, a Law was made, that Tyrannorum filii conscii parentum sceleris, haud secus morte et exilio mulctentur: that Tyrant's Children should be banished or die with their parents.   

Sectio. 12.  
Darius Signet upon Alexander's hand moved much the Macedonians to doubt 
Darius' Signet.  of their king's favour.  
Pompey's Signet upon Caesar's finger, much spited the Romans that were Pompey's friends.  
The Signet of Marcellus the Consul upon Hanibals finger, being slain in an ambush, so astonished the Army, 
Marcellus Signet.  that Crispinus in great haste sent Letters to Salapia and to other ports and towns about Apulia, that they should not give credit unto Hanibals Letters, though they were sealed with Marcellus Signet.  
It was the manner of Alexander, after he had conquered Darius, when he wrote his letters to Persia, to seal them with the Signet of Darius, and when he wrote to Macedonia, he used his own Signet.  
So julius Caesar (after king Mithridates was subdued by Pompey,) soon vanquished king Pharnaces, Mithridates' son, without any great wars, but by yielding of his Crown and his Signet unto Caesar: so he wrote to his friend Anitus to Rome, but these three words, Veni, vidi, vici: No Nation resisted Caesar after he had conquered the Gauls, but his own nation the Romans.  
Divisions overthrew kingdoms and empires, so was Greece by Grecians, and not by Philip of Macedon: so were the Israelites after their division into two kingdoms, overthrown within themselves by their own nation the Israelites.  
The Romans, though not equal in number to the Spaniards, nor in strength to the French men, nor in subtlety to the Africans, nor in knowledge to the Grecians, yet in time the Romans mastered all these, and many more nations, Armis et viribus, saith Vigetius, Pietate et religione, saith Cicero: but most writers affirm, 
Viget. lib. 1. cap. 28  that the Romans became conquerors Humanitate et unitate: which is the only cause of all Conquests.  
Cotys of Thracia seemed herein to imitate the Romans, who was certified that the Athenians had granted him to be free Denizin of Athens: and I will (said Cotys) make all the Athenians free in Thracia, 
Val. Max. li. 3. cap. 7  and will make Athens and Thracia all one, Sic Thraciam Athenis aequavit Cotys.  
The sour of all discord is Satan the Serpent, that soweth tars amongst good Wheat, while we sleep, 
Math. 13.  We have no help against this Serpent, but watching and praying.  
The Hebrues that were bitten by Serpents in the wilderness, were healed by looking upon the brazen 
Numb. 21  Serpent in that wilderness.  
The Egyptians could save themselves from Serpents of Ethiopia, by their Birds Ibises.  
The Arabians had remedies against their venomous red Serpents, by eating of an Arabian fruit, where those 
Diodor.  Serpents bred.  
The Grecians by the counsel of Theophrastus, and practice of Ismenias, had their remedies against the stinging of Vipers.  
The Apulians had their salve to save them from the 
Alex. li. 2. cap. 17  biting of Tarantula, by music.  
The Romans found means to mitigate the plague in Rome, as you have heard clavo fixo.  
But a greater plague ceased in Israel by Jael's knocking 
jud. 4.  a great nail into sisera's temples.  
Yet against the Serpent's teeth which Medea sowed, whence sprang armed men out of the earth, who devoured one another, no help, no remedy, was found against these Serpents.  
The viperous biting of seditious treacherous men that bite a great way off, that no man shall see them, nor know them before they have bitten, Non prius intelligas proditorem, quàm proditus sis, saith Seneca. How then shall we prevent such with all the wisdom we have, or punish 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  such with all the Laws we have? For saith Cicero, Crimen conceptum aut cogitatum, paenam non meretur. Faults conceived and thought on, which no man knoweth but God himself, ought not to be punished: for (saith Cato) Voluntates non sunt legibus obnoxiae: A man's thought is under no law, but under God's law.  
But yet in another place Cicero urged before the Senators, that Clodius servant, for that he thought to kill Pompey the great, being then a sole Consul of Rome, which was the father of the country, and as a king of the Romans, thought no less in his heart, than Caligula did, that wished Rome to have but one neck, because he might cut it off with one stroke: but that stroke fell upon caligula's neck: so such cruel Tigers are often 
Curt. lib. 7  made food to feed fowls. Nothing is so strong (saith Curtius) but sometime the weakest may overthrow it. We see the long & great trees, that long were in growing, in one hour to be cut down.  
All Countries ought to be purged and purified of these factious and seditious men, not as Naaman the Syrian was purified by washing in I ordan: neither as Ezechias purified the Temple of jerusalem, but by a Militaty purification, and to sacrifice such fellows by decimation, as Tamburlaine and Xerxes did.  
It is in Homer written of three kinds of purification: the one by fire, the other by water, the third by air: where mention is made of Ulysses, how he commanded 
Odess. 21.  that offences and great faults should be purified with Brimstone and fire, and with the slaughter of hogs, for a sacrifice to the Gods.  
The like is of Orestes, who, after he slew his mother Clytaemnestra, was so vexed with furies, that he wandered like a mad man, until he was purified with water sent for from the Tracenians, and had from seven several rivers, and being put all together into a vessel and washed over his body with that water, to purify & cleanse him, ex materna caede, of his mother's murdering. It should seem that Homer was acquainted with the cleansing of Naaman the Syrian, in the flood jordan, of his leprosy; for they lived almost in one age.  
In purification and purging of false, deceitful, and seditious Soldiers, the General, the Coronelles, the Captains, and all the soldiers, all crowned with Laurel, 
The purging of Camps.  should in Martius field make such supplications & sacrifices, as Ser. Tullius the third King of Rome had then constituted, which was a sheep, a Goat, a Sow, and a Bull, at which time the Army should have a certain portion of corn, pro cuiusque contubernio, for every ten Soldiers being of one company, and every one should have a piece of money, called Drachma, with other such military rewards, as were fit for every company to offer jointly their oblation & sacrifice for the purifying of their Army.  
In like sort, if any great earthquake, lightning or thundering were, for the purifying & purging of their Countries from seditious and mutinous people, either in the field amongst Soldiers, or in their Cities amongst Citizens, or in their Navies upon the Sea, they used many ceremonies.  
The banishing and purging of such treacherous and seditious people, in Navies on Seas, differed nothing, 
The purifying of Sea-soldiers.  but in some ceremonies, which was, that many altars should be made upon the shore, and that altar which the water of the Sea had sprinkled, the Priests upon that altar should sacrifice the offenders: then part of the sacrifice should be thrown into the Sea, the other burned upon the shore: this was the old manner of the Romans in purifying and purging of wicked false men, from good men.  
They were so careful, or rather superstitious, that if either an Owl, or a Wolf had been within the Temple of jupiter in the Capitol, sacrificium peculare should be used. Many such night-Owles, and many day-walking Wolves, come not only into our Temples, but into our houses.  
Scipio Emilianus, at what time he was Censor, made 
Scipio Emilianus.  no other supplication to the gods, but only for the prosperity of the city of Rome, and for purging of seditious men out of the city of Rome.  
But Nero in his sacrifice & supplication to the gods, made only mention of himself and of the people, but not of the Senators and Magistrates. Too many are 
Nero.  of Nero's nature, which would feign feed the people's humours, to move sedition and mutinies, but generally they have the like end as Nero had.  
Supplications and prayers were made amongst the Pagans, for any victories or good success to any kingdom 
Alex. lib. 5. cap. 27  or country. A decree was made in Rome, that the Citizens for fifteen days should offer sacrifice and supplications to the gods for the good success, that julius Caesar had in his wars against the Gauls.  
So did Cicero being then Consul, cause all the Senators, Patricians, Tribes, with all the Citizens of Rome, Matrons, wives, young and old, by themselves crowned, to offer supplications and sactifices in their 
The purification of good success and victories.  Temples, celebrating solemn feasts, in token of great joy and triumph, that the conspiracy of Catiline was found out by Cicero, and his confederates vanquished by Luc. Antonius, than Consul with Cicero.  
The like did Cicero for the victories and happy success of Oct. Caesar. So did Dec. Brutus for the joy and gladness of the overthrow of Marc. Antonius at the battle at Mutina.  
The Grecians commonly never used supplication for any happiness or fortunate success, but plays and feasts, but if it were some great victory over the enemy, or saving of their city from the enemy, them they would with great pomp & solemnity in their Temples offer sacrifice and oblations, sing Hymns and Metres, in yielding thanks to their gods.  
The Athenians had also, saith Theopompus, every fifth year, as the Romans had their L 〈…〉, so had they their 
The ●●ro● of 〈…〉 i 〈◊〉 in Athens.  Panegyrys, their meeting in a Session to give thanks to their gods, with one consent, for the defending of Athens against the enemy: at which time, they made supplication for the people of Platea, their next neighbours, and of Chios, to the gods, to maintain the prosperous estate of their country, with banning and cursing of Philip and all his country Macedonia, with supplications to destroy his Navies on the sea, his Army upon the land, 
Alex 〈◊〉. 5. cap. 77  his children and his family, as most detestable enemies unto Greece: See the care and love the Heathens had of their country.  
The Greeks' had also instructions of Epimenides, to purify their Cities in this sort; to let two sheep, the one black, the other white, out of the towns end, and some man appointed to follow them, and where they would stay or lie, there would the Greeks' offer oblations and sacrifice to their gods: this was their care for their country, and such should be the care of all good men towards their Country, to purge, to purify, and to weed all treacherous and seditious men as are never well, but either inventing or doing some evil to their Country; not much unlike to the purification of Moses, which you shall read hereafter.  
When the old Gauls purified or cleansed their Cities or Towns, their custom was to feed one man 
Of purification among the Gauls.  most daintily for one whole year, and being full said and fat, they led him round about the City or Town upon a solemn feast day, and after brought him without the City, and stoned him with stones to death, as a sacrifice to purify their people.  
Such a custom, as it seemeth, had the jews, when Pilate would have had Christ delivered, and let Barrabas the murderer die according to their Laws, the jews cried, Crucify Christ: they had rather have Barrabas a murderer, than Christ a Saviour.  
It seemed by Xerxes, which by lot of Decimation slew that Soldier, and divided his body unto two parts, to purify the army, that the Persians used that kind of purging and cleansing of their people which the Gauls did, and the Macedonians. The like law observed the jews, that one yearly should die, to purify the people, as it seemed by pilate's speech, when Barrabas was set free, and Christ died.  
So Elizeus the Prophet willed Naaman the Assyrian to go and wash himself seven times in the river jordan, 
Elizeus.  and so he should be cleansed of his Leprosy: but some practice with Gehezi, to deceive their masters. What shallbe their reward? The reward of Gehezi, the leprosy of Naaman for ever.  
Moses' was commanded from God, to put his own sister Miriam out of the host for seven days, unul she 
Moses.  was purified by the Law, before she should be received again into the army.  
In another place Moses was commanded, that the Israelites should abstain from their wines, their clothes washed, before they should approach near the hill. So Christ in the new Testament willed the ten Lepers to go and show themselves unto the Priest, according to the law of Moses: but as they went, they were healed, and one came only to give thanks unto Christ.  
I doubt much, that neither Elizeus, Moses, nor Christ himself can heal a number of their leprosy, where men are so false, that they can neither be true to their Prince, nor to their Country. Where shall men find faith? What fire, what water can do good, when the fire of heaven can not purify, and the water of life can not wash them?  
The manner of purification by Moses, was to kill a live 
Moses purification.  Sparrow over a fountain of water, & the Priest should take Cedar wood, a Scarlet lace and Hyssop, & should dip them with the living Sparrow in the blood of the slain Sparrow, and sprinkle upon him that was unclean, and so to be purified. He that was cleansed and purified by Moses Law, should wash his clothes, and shave off all his hair of his head, of his beard, and of his brows, and wash himself in water, and wash his clothes, and be kept seven days from the Camp. But concerning purification by the Law of Moses, of black spots, scabs, and unclean issues, you may read the Levitical Laws, how God would have his people clean, pure and sound, both outward and inward. 
Levit. 14.   
The Heathen were so superstitious in their ceremonies of purification & purging, that if any great earthquake, thunder, lightnings, or any monstrous kind of births of men or of beasts were in Rome, they should be thrown into Tiber, or should be slain to be sacrificed, to appease their country gods.  
There are many monstrous births in divers places and countries, that might be as well thrown into their own country Rivers, as the Romans did into Tiber, and ought far better to be drowned in their own countries, than the children of the Hebrues out of their country, by the Egyptians in Nilus.  
Where I leave, until I have further time to write.   
FINIS.