lynceus Spectacles.  ESA. 6. Videntes videbitis, non videbitis. 
Written by Lodowicke Lloid Esquire.  
labour ET CONSTANTIA  printer's device of Nicholas Okes  
LONDON, Printed by Nicholas oaks, dwelling near holborn bridge. 1607.   

HONI SOIT QVI MAL Y PENSE  royal blazon or coat of arms   

TO THE MOST HIGH AND mighty KING, james, BY THE GRCE of God King of Great britain, France and Ireland, &c.  
LONG doubting most mighty Prince, either to pass my grief in silence most safe with Pythagoras, or to hazard speech in danger with Calisthenes, sith Demosthenes got as many Talents by not speaking, as Isocrates had by speaking, And therefore J must rather strive more with virtue then accuse fortune, though more unfortunate then he that cried in Aistophanes, that he had been more then a thousand times unfortunate, 
{αβγδ}.  that J may weep more with Heraclitus then laugh with Democritus, and the rather that Bias escaped the fire at Prienna, Socrates the bullets at Tanagra,& Zeno shipwrak on seas: myself so unfortunate that I sink and suffer piracy on dry ground, with no less cause to sob then the Great Alexander had to sigh, He for want of children, and I for loss of my children. When Pindarus had asked himself {αβγδ}, who was great then in Greece, not Aristotles happy man, not the stoics wise man, nor stout Achilles in Homer, but they which had store of owls in their houses in Athens, and they that had snails put up in their chests in Sparta: for then virtus& sapientia testudini cessit, and so it is in all places, that he that hath not a friend in court, if he writ as many books as Chrysippus wrote Oracles, he shall he considered as Crates the Theban laid down in his Ephimerides, Triobulum Philosopho, sumum Consiliario.  
having therfore most noble Prince spent my time sub Aegide Palladis scaling Pythagoras letter until age, sickness and poverty, haue summoned me to yeld my weapons Principi& Paenatibus patriae& to live now like poor Lamachus& Antisthenes cum pera& baculo, and as Hippias the poor Philosopher learned in his old age to make socks& slippers: so myself in the like age, learned to make glasses and spectacles: which if J might sell them as deere as I bought them, poor Irus should be as rich as Craesus, and he that lived sometime in face of the sun in Court, should not now live as one of Menippus moats in the moon out of the Court.  
J hope I shall see through my glass some honourable friend that will commend my Spectacle to your majesty, and to accept them as naked Gymnosophists in their Indian coats, but better glass then that Athenedorus gave to the Caesars in Rome, or that Simandius commended to the Pharaos of egypt, but of late Simon Magus had his glasses abroad placed in Cyclops heads, and thought to d●as Alexadner did of the month june in Macedonia, so to make the month of november in England to be the merry month of May in Rome, some watching secretly unseen with Giges ring for honor and dignity, some ready with midas hand for the spoil, and many of them expected for the fift of november in England should be like the Jdes of March in Rome. They look that day to haue their full triumphs, and to put up their Trophese: but vnus idemque dies alter& albus: for that happened to king james in England as happened to Mardocheus in Persea, to Moses in egypt: and to Lucculus in Rome: for periedes of kingdoms are limited of God not to be destroyed but by the sins of Kings and kingdoms: let us then for the fift of August, for the fift of november in coronatis conuiuiis coronati canere poean. Longing to hear the murder of caesar in the Senate, and to hear Brutus cry liberty out of the Senate.  
Let us that scaped their calendars, their Nones, their Ides, their moneths and their yeares, sacros cannere himnos. So did the hebrews sing phaesah in egypt and the Jews sang Phurim in Persia.  
Your majesties most humble seruant   

lynceus Spectacle.  
THe children of Israel being bitten by serpents in the wilderness, 
●. Reg. 1●.  complained to Moses; 
The brazen serpent.  And God commanded Moses to set up a brazen serpent, that by looking on that serpent, they might be healed& helped from the other serpents.  
Cities also were appointed of refuge, 
Ioshua. ●0.  for poor offenders, as sanctuaries to rest until their offences were further known, not for such as joab and Adonias, who were taken from their Sanctuaries, their Temples, and from the altar.  
Neither for such as ran to Cinna or Marius, to subvert their country, but as hospitals, appointed for such as by chance or against their will had offended. 
3. Reg. cap. ●.   
Hence grew the custom with Pagans, 
Alex. ab Ales.  that soldiers that so offended, fled either to the sepulchre of Theseus in Athens, or to the tomb of Achisles at Sygaeum, so might poor seruants that were injured by their Maisters, fly to the Statues and the Images of dead Emperours and Kings.  
It was a kind of lawful appeal in all judea, to fly to the highest court of Synadrion, and from all places in Greece, 
Amphictions.  to appeal to the Court of the Amphictions, in that kind of order paul did appeal from Festus to Caesar.  
Many poor Courtiers, whose glasses are broken, would willing appeal if they knew where, but to the Court is the best appeal, for there was one with Augustus Maecenas, which favoured learning and learned men, one Endimelech in that wicked court of Zedechias, that helped poor ieremy from his dirty prison, 
3. Reg. 13.  and there was one Obadiah in that Idolatrous court of ahab, that fed the poor hungry Prophets of God, being in want even in egypt, there was one joseph to comfort Israel.  
Courtiers must wrestle with fortune,& strive with virtue, hic labour hoc opus est, they may not excuse themselves, and say my fortune is too weak to contend with fortune, and my virtue no virtue to strive with virtue, and to say impair congressus Achilli.  
But if the Courteors had been as wary, and careful as the Bee is by labouring in the Summer against winter, 
Plin. lib. 10. cap 69.  providing in youth for age; in building their houses, in providing their victuals,& as the history saith, politiae student& regi seruiunt, they should find no fault but in themselves.  
So is it written of the silk worms, 
Rhod. lib. 9. cap. 38  of the Locusts, and of the little Ants, that haue more provident and natural care of themselves, then Man hath, as Plutarch doth writ of them in his book De solertia animalium.  
O quanta infaelicitas fuisse faelices, how unhappy is it to haue been happy, it is better sometime to be poor with Aristides in Athens, then to be rich with Crassus in Rome.  
So Themistocles wrote from Persia to his friends in Greece, perijssem nisi perijssem, it is therfore all one to laugh with Democritus at any kind of fortune, as to weep with Heraclitus, there is no trust in Fortunes friendship, and therefore tried friends are easily numbered.  
Miletus being asked, 
Miletus.  why he could not number above five, answered, I can number well, when I can number all my friends.  
The Thracians, 
The Thracians  that could not number above four or five, like Miletus, being asked, why they were not taught to number more, answered, to number our foes were infinite, which no arithmetic can teach, to number so many friends in Thracia is much, and so it is in other places. Many had been happy, if they had not been happy, many had been wise, if they had not been wealthy,& so might Cresus haue said, had Cresus thought on Solons saying.  
But this kind of happiness is like jonas gourd, 
jonas gourd, jonas. 4.  which groweth in one night, and perisheth the next, like that flourishing green bay three, which flourished for a short time, and decayed at a moment, At sors certior, e celo.  
Elias buckets are ever full and ready to wet the 
3. Reg. cap. 17.  barren ground of the godly Courtiers, 
Elizeusoyle.  Elizeus oil is always present to fill all the empty vessels of the poor that cry to God, their glasses are ever running.  
And therefore let poor Courtiers be as resolute and ready to laugh at any hard fortune, with Democritus, 
Democritus.  as to weep at any misfortune, with Heraclitus.  
Let poor Courtiers wrestle with fortune, and strive with virtue, though far unable by fortune, to contend with fortune, and far weaker in virtue to strive with virtue: Rare is that virtue which is not governed by fortune; and most rare is that fortune which will be ruled by virtue, Rara virtus quam non fortuna gubernat. It is in Kings and Princes so to do, posse, and velle: for Caesar being admonished, that he should not lead his Legions to Africa before winter, 
Caesars saying.  did answer, as Lucullus sometime did, being forbidden to lead his army into armoniac: For that they were Atri dies, I will said Caesar, Atros illos dies, albos facere, with the like words answered Lucullus, and so Kings and Princes may do.  
So the great Alexander, being persuaded by the Macedonians: that the whole month of june, was an vnfortunat month for the Macedonians to fight in, 
Pla●. de leg. 1. Alexanders saying.  I will then, said Alexander, make the whole month of june, the month of May, but he that overcometh himself, saith Plato, overcometh all things, which is more then Caesar, or Alexander could do, qui se vincit, vincit omnia.  
Aristippus being asked to what purpose do men bring up their children in learning, answered, 
Rhod. lib. 16. Cap. 13.  that when they come to sit on theatres, to see games& plays, ne lapis supper lapidem sederet, that one ston should not sit vpon another, and that they might through lynceus spectacles see faults.  
The like taunt, 
Laert. lib. 2.  Socrates gave to one of his schollers, who had his picture well painted on a ston, and said, thou hast been very careful to make a ston like thyself, but be as careful( said Socrates) that thyself bee not like a ston, 
psalm. 115.  for so the Prophet saieth, of such as make Images, and idols, Similes sunt statuis& Idolis quae faciunt, that they are like the Images and Idols which they make.  
O how many men, were then in Athens, and in room, like stones, and how many more now and then in spain, I wish they were not in great britain which do offer, give& bestow, more money upon such dead blocks or stones, then vpon the seruants of God in Church, Court, or country.  
Many cry in Kings Courts of Demosthenes sickness called Angina. A sickness proper to Orators, 
Angina, the sickness of Orators.  yet a number of natural Orators, though not brought up in universities, that know the difference between logic and rhetoric, cum apertis& clausis manibus which haue mell in ore,& verba lactis.  
This sickness must be healed with Demostenes medicine out of Harpalus purse silendo non loquendo  
Some are sick in Court of Argentina, 
Argentina the sickness of lawyers  a sickness that followeth lawyers, much like to the kings evil, which cannot be healed without the Kings hand on it, or Midas finger touch it, all must bee gold that they handle.  
And there is another kind of sickness in Court called Argentantina, 
Argentantina.  of which sickness the Phisitians cannot heal themselves with Antimonium or Mithridat, though it be a kings medicine, but they most seek out Anulum gigis who while they wear that ring on their fingers, they shall be healed of any sickness whatsoever: Then they may writ as Menecrates did to Philip of Macedon, for they are more proud for making one whole, then sorry for killing a thousand.  
But if these sick Flatterers in Courts, were opened by chirurgeons, many should be found to haue hairy hearts, 
Rhod. lib. 11. cap. 40.  as Aristomenes hart was found in Athens: And some other hearts( being opened) should be found full of thorns, as Harmonigenes heart was found in Sparta, and some should be found like Lu, Enobarba in Rome that should not only haue brazen beards, but also Iron faces and leaden hearts.  
Cunning flatterers must haue in Court two faces, 
Flattering glass.  as Ianus had, and as many foreheads as Cecrops had. And I doubt very much, as many hearts as the Partriges of Paphlagonia, of which Theophrastus writeth, and yet little enough to please all humors in Courts, yet in their flattering glass they shall see much, and more then in any glass else besides.  
And therefore these kind of flatterers may be well compared to Quadrigemina Porta a gate in Rome, where some such flatterers, at any time might enter in, and go out at pleasure.  
But the poor lame Cripple could flatter none of the Iewes in thirty eight yeeres, 
joan. 5.  although he lay hard by the pool Bethseda, to help him into Bethseda: north poor blind man that cried to Christ, Thou son of david, could haue one to speak to Christ for him, but all bade him hold his peace, none of those company that then followed, 
job. 29.  might say with job Oculus fui caeco pes claudo& pater pauperum. Of all such flatterers Alexander severus the Emperour would often say, that hannibal might pass more easily, through the hard Rocks of the Alpes into Italy, then Truth, in tanta Adulatorum turba to the ears of Kings in Courts, so rare a virtue is Truth in Courts, that the glass of truth is soonest broken in Courts, Aristippus glass is more used in Courts then Solons glass.  
No glass in Kings Courts hath been more noisome, well proved in all Histories, 
Aristippu● glass.  then the glass of flatterers, placida loquentes, praua struentes: for sweet and pleasing speech, with Aristippus in Courts, are more accepted, then true or profitable speech with Solon.  
And therefore these flatterers are like to Penelopes goose, of which she dreamed that they came to her Hall to peak her wheat in the absence of ulysses or rather like the foul Stymphalides, 
●. Reg. cap. ●●  which came to the Arcadians to devour their corn: yea they might be likened to Belus Priests which made their bellies Caemiterium ciborum, and made Nabucadnezar beleeue that God Belus eat up all his meate, and drank out all the wine.  
But ulysses drove all Penelopes goose out of Ithaca, 
Penelopes goose ulysses drove.  Hercules slue all the ravening Harpies that devoured the corn in Arcadia, and Daniel chokt God Belus and slue all his flattering priests.  
Diogenes being asked what kind of wild beast were worst, said, that in the mountaines, lions and bears; in Cities, Sycophants and Flatterers: and again being asked what is the most daungerous beast vpon the earth, among wild beasts, a Tyrant; among tame beasts, a flatterer.  
The Popes calendar, the Turkes Alcoran, and much of the Iewes Talmuds: the first furnished with Legions of lies, the second with Turkish fables, the third like proud Pythagorians {αβγδ}. All three so full of flattery that the Popes foot must be kist, Dyonisius Turkish heels must be spoken unto, and the proud rabbis will not be contraried.  
There wanted no flatterers in Court with Absalon, 
Hatterers follow Courts.  against the King his Father, nor with Adonias against his brother Salomon.  
Balaac King of Moab was not so well pleased with Balaam, to praise Israel so much, though Balaam they spake truth as God commanded him, neither did Balaam honour Balaac as he did before, Cum placenta sibi verba dixisset, that also was the cause that ahab hated Micheas the Prophet for telling truth: for had Micheas flattered ahab, as the false Prophet did Zedechias, and say with Zedechias, 
2. Paral p. 18.  His Syriam ventilabis, donec deleas eam, Micheas had not not been put in prison,& fed with bread and water,& the cause why Zacharias was stoned to death, was for telling truth to the King and his Nobles.  
Miserable is that Court, where truth may not be spoken, Verum silere, aurum sepelire est, truth must led the way to him that saith Ego sum via veritas et vita.  
What infected Salomon? flatterous women, 
3. Reg. 11.  Amonites, Moabites, Sydonites: Pharaos daughter.  
And would haue infected Moses, 
Exod. 2.  had not Moses fled from egypt, where he was adopted son to Thermutis daughter, and heir to King pharaoh, and married to King Tharbis daughter,& heir of Aethiopia, left both the kingdoms due unto him, and fled from such idolatrous nations with his glass unbroken, and unstained.  
And as Abraham was commanded to depart from ur, among the Chaldeans: 
Genes. 12.  and appointed the first father and preacher of the faith; So was Moses appointed to be the general captain,& deliverer of his people Israel. Let the clean be kept from the unclean.  

The glass of travelers.  
THe glass of travelers, after they had consumed their time in diverse kingdoms and countries, to learn languages,& to see fashions and manners of diverse Nations: Then home with the prodigal son, they return to their country, loaden with strange sights and wonders in great poverty.  
One cometh from Scythia: where he saw black snow, 
Hielfild. cap. 10. de aquis.  ye must beleeue him, if Anaxagoras say so; another from armoniac, where he saw read snow, another from some Yles in Persia, where trees bear wool, and other trees bear gourds.  
Some come from cypress, where they saw brass sowed like corn in the earth, and grown like brass out of the earth.  
Some saw where vines bring forth candida folia ex puro auro, 
Strange sights of travelers.  white branches, and leaves of pure gold, carried as great presents to Princes and to Kings, and yet they could carry not a leaf, nor a branch home with them: to show such wonders in their country, to their friends, to be short, they saw with their eyes more then Plinie wrote with his pen, and yet left no monument behind them, as Plinie did.  
But if Trauelers had seen what they might haue red: 
Exod. 14.  They should haue seen greater wonders.  
Where Moses walked in the bottom of the sea, where Elias was carried in a fiery chariot into the air: for so chrysostom calls moses, 
2. Chron. cap. ●  viatorum in mere, et Elias aurigam in Aere, no doubt satan was amazed to see Elias in a fiery chariot, 
The Diu●ll is the great traveler.  drawn with fiery horses in his region, he is the onely traveler in the air, in the seas, in the earth.  
So a great rich man at his death  told his friends that he was willing to die, but that he feared theeues which lay in ambush in the middle region among the clouds for him, that is, that great thief that was cast down from heaven with millians of theeues with him.  
again where Enoch was taken up alive in his body into heaven. far greater wonders then to travell to see where Vulcan fell from heaven to earth in the Ile of Lennos: 
Vulcan fell from the heauens to Lemnos.  where Vulcan was so crushed by his fall, that he ever after went lame. That Cicero called him Claudum deum. 
Homor Ilia. 10.  Homer saith that a whole day was Vulcan in falling down to the earth from heaven.  
One of the maisters of Israel a great Rabbin of the Iewes, 
jeron. in Daniel.  hearing that Abbacuck was carried by the hairs of the head from jerusalem to babylon with a mess of pottake in his hand to Daniel being in prison with the lions, made but a scoff of it. 
Ezech. cap. 5.   
And again hearing that Ezechiel in like sort was carried from Caldea into judea, Derisit hominem,& took it for fables, and thought it more wonderful and strange then to hear Pismiers to bee as big as Elephants, 
Lucian Vat. hist. 1.  or the foot-steps of Hercules and Bacchus to be as big as an acre of ground.  
Some Philosophers also haue traveled as Pythagoras to the priests of Memphis: 
Old Philosophers treat travelers.  Apollouius travailed to Persia, to see and to hear their Philosophers, and their Magi, from thence to Scythia, to the Massegits, and to the Indians, to hear and to see Hiarcas sitting in suo aureo throno, 
Hiarchas.  reading astrology to the Brachmans.  
Plato vt qui magister erat Athenis, 
Plato.  he that was master in Athens, traveled from Greece to egypt to become a scholar, to learn and to augment his knowledge to profit his Country, these and many others traveled to Ethiop,& to all parts of the world, to see Tantalus well, to hear Gymnosophists, 
Gymnosophists  and to see the golden table of the son in Sabulo Ethiopiae.  
But of all good and great travelers, paul the Apostle, Magister gentium, better taught and instructed to teach others, then all these philosophers: 
paul.  After he had traveled to Arabia, to Damascus, and to all kingdoms and countrys, to teach Christ, both to the Iewes and to the Gentiles, he traveled further to the third heauens, where he saw more wonders then were seen in Sir Thomas Moores Vtopia. He travels well that strives to the narrow way, to that rich India where that wealth is most sure& safe( said Antistenes) that can in shipwreck swim through seas to land, 
Laert. de vita Pi●●ol.  that can from fire scape free from burning,& from Bullets, scape Battering, so Zeno escaped shipwreck, and carried all his wealth with him, so Socrates escaped the bullets at Tanagra, and Bias the fire at Prienna, so that each of them three might say one sentence, Omnia mea mecum porto.  
So can not the merchant say, though he brag much of many ships vpon the seas, 
Cic. Tus. quest. lib. 5.  yet as the philosopher said, sua f●●icitas è funibus pendet, his wealth hangeth on cables.  
So cannot the rich covetous Niggard say, which possessed his wealth, quasi suis vinctus catenis, and maketh hast to be rich, when in truth ad ultimum nile, nisi lenta faelicitas.  
For if fortune and virtue bee joined together, and weighed together in Critolaus balance, it shall be found as Critolaus did, who weighed bona animi, et bona corporis in one balance, 
Cic. de finite.  and found the one like stellae in radio solis, the other quasi sol ipse splendore virtutis.  
So it may be said of the Ambitious that builds towers in the air, whose nature is more agreeued to see one man go before him, then rejoice in a thousand that follow him, 
Esth. 3.4.  one Mardocheus troubled Hamans mind more then all Persia could please.  
Some great men ambitious among the Iewes, 
Num. 16.  took up Moses and Aaron, saying you extend too much of yourselves, ye Sons of levi, Cur cleuamini supper populum Domini,  
For that they were the best Tribe amongst the Israelites, but such God ever raised and furnished with wisdom and virtue, to be stars and pillars of his people in his Church.  
The Greeks having diverse such ambitious men in every city of Greece, 
Aristoph. in Ramis.  Aristophanes brought in a commaedie Pericles from hell, to admonish the Atheneans, non oportere leonem in urbe nutriri, young Lions must not be nourished in Athens, and therefore great rich& noblemen must be bridled, from having too much honour and power, lest thereby, 
Solons laws.  they bring Solons laws to Dracas laws.  
The like we read that Priamus Deiphobus, and many other Greeks and Troians were brought in vpon a stage, ugly, g●astly, and bloody to persuade men that live ill, to live better by the terrible and horrible sights of such great men, being dead,& in hell punished, Exempla magis movent quam verba, and therefore I wish such were played on their stages in London, and not such wanton lassiuious &c, I wish it were before Kings in Courts.  
The rich man in hell, 
The rich man in hell.  requested Abraham, to sand one from the dead to tell his brethren the tormts and pains he was in, and though it was  told him by Abraham, that they had Moses& the prophets to instruct them, but that was nothing to be believed in respect of the other.  
Yet many travel to Africa, 
Diodor. 2.  to seek out the Ile of Satyrs, and become Satyrs thereby, many travels into Arabia, 
Satyrs.  to seek out the Ile of Serpents and become Serpents thereby, and many trany travels to all parts of the world to seek out purgatory, and are become papists thereby, each of these haue their glass in their hands, to find their way and yet miss it.   

The glass of Hunters.  
TIrus a greek Author in describing the natures of diverse nations, 
Athenians.  in warres the Athenians to be sea souldiers, 
Lacedemonians  the lacedæmonians, land foot souldiers, the Thessalonians horse men. And for that the people of crete are most given to hunting, and hunting much resembling warres: For the cry of hounds are as sweet music in crete, as the cry of souldiers in Assiria: For if the cry of souldiers were altogether consonant and agreeable, 
The cry of soldiers and the cry of hunters must be alike.  ad primum congressum cum host, the assyrians were animated, and assured by the courageous cry of the Soulers to haue victory, but if they were dissonant and not agreeable, the assyrians doubted of some faint-hearted souldiers: 
Songs of war and sacrifices.  for it was the onely cause why Cyrus willed his souldiers after sacrifice done to Castor and Pollux, to sing warlike songs, with loud instruments, lest they should bee terrified with the horrible cry and clamour of the enemy.  
So the Lacaedemonians not with trumpets, as the Romans, nor with drums, kettles, pots, and pans, as the Parthians did, but with flutes and soft sweet musical instruments sing martiall songs, and dancing in their armours. 
Ioshua.   
So was the commandement of Ioshua to his soldiers after they had gone seven times about the walls of leticho, 
jericho.  to sound the Rams horns, and to shout with a land cry. And Gedeon to his souldiers willed them to break their pitcher pots, and to make a sudden Ioud cry, 
Iud. 7.  and so to set on the enemies, saying, Gladius Dei,& Gedi●nis.  
So the hunters judge of their games by the consent and dissent of the cry of their hounds: For by the dissent of the cry, 
The Ethiopian soldier.  they resemble the Ethiopian souidiers, who withall dissonant cry, and horrible houldings enter the battle.  
So the old Gauies with raging and furious clamours without order set on the enemy. 
The old Gauls.   
So some vnskilfull hunters, that cannot recall their hounds, being at Counter, that know nor how to put them to the right sent again, no more then an unexpert captain can vpon the like disorder, know to instruct his souldiers.  
Well therefore is hunting compared to warres, and the hunters to souldiers. It should seem that Alexander the great loved hunting well, 
Alexander. Diodor. lib. 17, Biblioth.  who gave King Porus a kingdom for a hundreth and fifty Indian dogges: For Alexander brought nothing out of India but dogges and Elephants: For Alexander left many of his souldiers in India.  
hannibal also loved hunting: 
Hamball.  For he hunted seventeen yeares in Italy for Romes sake: For by hunting hannibal got Tarentum and Capua.  
Mithridates a great hunter, 
Mithridates a great hunter.  who for forty yeares kept wars with the Romans, used hunting for chief exercise in wars: For the cry of his hounds was as sweet to King Mithridates in Asia, as the neighing of a horse to Darius in Persia, the one saved himself( by hunting) from the Romains, the other by the neighing of a horse, became King in Persia.  
The love of dogs, 
The louée of dogges.  compared with the love of men, it is probable, that some dogs lept into the flamme of fire to be burned with their Maisters, some haue dyed on the graues of their dead Maisters,& some haue drowned themselves, with swimming after their Maisters.  
Therefore the old Romans covered their household and country Gods, with dogs skins, 
The old Romans.  trimd and decked with sundry, and diverse kinds of Garlands, made with sweet flowers& franckensence, and placed them in their gates, porches and gallaries, to watch and guard their houses from theeues and robbers.  
In the Temples of Minerua in Achaia, 
The Temples of Minerua& juno. Alex. ab Alex. lib. 1. cap. 3.  and in the Temple of juno in Samos, dogs were kept with better trust to be watches, and guards of their Temples, then men: for fear of sacrilege.  
Masinissa, King of Numidia, had dogs for his guard, to watch in the next chamber to his Bedchamber, such was Masinissas trust to dogs, 
val. Max. lib. 9. cap. 13.  though he had 54 sons, and a large kingdom, all the Romans his deere friends: yet esteemed more the biting and barking of dogs before all.  
It would be tedious to writ examples of Dogs, 
The love of Dogs to their Maisters.  for Cymon the great captain of Athens, had a dog that loved him so well, that he dyed in prison with his M. Zantippus as great a captain as he in Sparta had a dog that loved him so well, that he swam after his Mr. from Sparta to Salamina, where the Dog dyed for weariness, and his M. butted him.  
In Africa, a dog was worshipped, and had in such reverence, that they did govern and rule their common weal, 
In Africa Dogs worshipped.  by the motion and gesture of a common weal, by the motion and gesture of a dog, so did they in Ethiopia, prognosticate and conjecture things to come by their dogs, even in the like manner, as the Arabians and the people of Caria, by flights of fowls, and the Romans by unbelievers of beasts.  
But to conclude, dogs were so esteemed in kingdoms and countries, 
osiris.  that osiris the great King of Egypt displayed a dog in his chief ensign in wars and the Emperour Heliogabolus was carried in his Triumphs, by sour great dogs.   

The glass of Soldiers.  
THe cry of the valiant soldior, 
The brag of Souldiers  that he was in as many set battels as Marcellus, which was in 39 battels, in as many combats as M. servilius, which was in 23 combats,& in as many victories as Caesar himself, which wan 52 victories.  
This soldier crieth, that he served such great Captaines, which were most famous, and though they come lame and maihemed home, yet it doth them good to remember the victory in besieging such a city, and of their fighting on the seas in such a place, there escaping of the bullets, 
Eneas sang to his Souldiers.  that it doth solace the Soldier to cry with Eneas, haec olim meminisse iuuabit.  
You must not take from the soldier his valiant mind, his martiall actions and exploits in warres, for the soldier will brag as his captain: for as Nabucadnezar said, What God can take Sidrak, 
Esa. 14.  Mysael and Abednego out of my hand, so Rabsases his captain will say, What God will or shall defend any kingdom from his master.  
And as Demetrius spake to jonathan, learn, 
Demetrius. 1. Macab. 3.  and know of others who I am, Quia mecum virtus bellorum est.  
The souldiers of Benhadad will say as he said, that the dust of Samaria is not enough for every soldier of Benhadad to take a handful; 
3. Reg. 20.  For if the gods of the mountaines will not fight with him, the gods of the valleys shall.  
Another captain crieth out like Seron against Iu. Machabeus, saying, Faciam mihi nomen, I will get me a name on Iudas Machabeus.  
Another like Gaal with the like proud cry, 
proud brags.  What is Abimelek, and what is Sichem, O I would I had some such soldiers with me at my command. So Pyrrhus wished and Marius would haue roman souldiers, Non calones, non iactatores, take away the brag of a souldiers service, take also his reputation and life away.  
And therefore amongst the Thracians, 
The Thracians  which brag that Mars was born in Thracia, their greatest glory and famed was to haue cuts and wounds on their faces and bodies, thereby to be known valiant souldiers.  
But amongst the Lacaedemonians it was not so, 
The Lacedemonians called Comati milites.  for their souldiers kemd the long hairs of their heads and beards: and therefore they were called Comatimilites, which when the Captaines of Persia saw Leonidas souldiers at Thermopila so decked and so trimd, Velut desides& ignauos habuerunt, but they judged otherwise of them before the battle was done: For that 20000 Persians were slain by 300 Lacaedemonians, who came with sweet slutes and soft pipes.  
And the Souldiers therefore in Macedonia sit crwoned with laurel by the Law of Alexander the Great to see Games and plays in the best places and highest room of the theaters. 
laurel crowns.   
In Persia the soldiers haue golden girdles given them by the Law of Cyrus, 
Golden girdles  to animate the privy-councillors to fight for their country.  
In Greece they had silver laces and golden fillets to trim up the hairs of their heads, 
silver laces& golden fillets.  and therefore were the Lacedemonian Souldiers called Comati milites.  
In Rome the Souldiers haue diuers and sundry kinds of Crownes, golden chains, Bracelets, and Rings, in reward of their service. 
Chains, bracelets and rings.  Some had Crownes for saving of Cities, made of Ex querna frond, of oaken bows. Another sort had Coronam Obsidionalem, made ex illo gramine of that grass, where the city stood, by removing of Sieges, or otherwise.  
Such a crown had Fabius Maximus, 
Fabius Max.  which by delays wearied Hanniball out of italy, and saved Rome. The like honour happened to Lu Sicinius in the first African Warres: And the third, to Cneius Atinates, in bello Cimbrico, in the Cimbrian Warres.  
In Greece Themistocles had Coronam Oleaginam, 
Reward and gifts in Greece  and a golden Chariot, for the saving of Greece from the Persians. Milciades for his victory at Marathon had his picture in the Port Pucile: And Dion for saving Syracusa from Dionysius, had Coronam auream.  
But now neither in Persia, in Sparta, in Athens, or in Rome, or elsewhere, the Souldiers haue now no such silver Fillets, nor such Bracelets of Gold, no golden Girdles, or any other military rewards for the cry of Souldiers.  
Onely of this, 
Watch words of souldiers.  Souldiers may brag of some watch●word called Tesserae militares, which great Captaines used in great Warres, as in Persia, the watch-word of Cyrus, in many battels used, 
Cyrus Watch. word. Caesars watchword.  jupiter belly socius, or of Caesars watch-word, who used sometime Faelicitas, sometime Victoria, for that Caesar was himself in fifty two set battels: and therfore used many watch-words, which Caesars Souldiers made great account of, after Caesars time.  
Least I should use too often Tautologia, for that I remember I wrote of Pompey the great, 
Pompeis glass broken at pellusum. Plut. in Pomp.  for his great victories in Asia, afric, and Europe, three parts of the world was compared to Alexander the great, whose word was Hercules inuictus, yet his glass broke on the sands at pellusium, in Egypt.  
Antiochus, 
Antiochus.  surnamed Soter, used this for his watchword to his Souldiers in his warres, aduersus Galatas, been valere.  
These many watch-words shall suffice to solace Souldiers in their cry.  
So likewise may poor Souldiers wear their great commanders and Captains colours, 
Ethiopiam soldiers of the colours of diurse and sundry maner in warres.  as the Aethyopian Souldiers wear white colours, the Thracian Souldiers russet colours, the Africans puke colour, the Samnites pied or party colours, the Lacedemonians used Scarlet colours, and the Persians read colours: For such colours ware great Artaxerxes King of Persia, in field against his brother Cyrus, and Cyrus Souldiers ware white colours in the self same battle against Artaxerxes: 
Artaxerxes colour.  but the most of these Nations their glasses were bruised and broken at that time.  
And so may any soldier now wear any colours, 
Cyrus cull or.  if it be but in ribbons or Laces about their necks, to remember and to honour valiant and warlike Nations, and to satisfy their own valiant and noble minds, and to stop their cries, in steede of deserved rewards.  
And yet somewhat more for the honour of soldiers, in whom appeared some natural grace and majesty, to move people, 
Plut. in vita.  both to love and honor them as well in foreign countries as their own, 
Scipio Emilianus.  as Scipio Africanus the elder had such grace with King Antiochus the great, that he ruled more in Asia, then Antiochus& Scip. Emilianus with King Masinissa in Africa, so greatly honoured and beloved, that at his death he gave the kingdom of Numidia to Scipio.  
So Paulus Emilius with the Macedonians,& Pub. 
Pau. Emilius. Sen. epist. 81.  Rutillius though banished from Rome, yet so much esteemed in all the Cities of Asia, that he seemed rather to make his triumphs in Asia, as the history saith, that Maius Triumphare quam exulare videretur.  
Q. 
Q. Meteilus. Cic●ad Atticum. 1.  Metellus could haue no greater honor given him by the Senators, then when the table of his creditors were shewed to the Senators that they refused to look on it saying, non in Tabulis, said in vita Metelli respiciendum.  
The like reverence and honor was always given Marcus Cato that wheresoever he went, 
M. cato. Gell. 4, cap. 1●.  or whatsoever he said in the Sennate house, or to the people abroad, it was esteemed, ac vox cuiusdam numinis, with great admiration.  
It is so written o● Zenocrates, 
Zenocrates crdit.  that when he came as a witness in a cause before the Iudges Areopagites in Athens, to lay his hand upon the altar to take his cath, the Iudges with one voice said, in tanta tanti virisapientia, needs no oath.  
C. Marius is not to be forgotten, for that in his seventh and last consulship in Rome( although an old man, 
C. Marius Silla and Caesar as great soes as friends to Rome.  and in much misery,) forsaken of all his friends, and left naked without weapons, yet had such majesty, then in his countenance, that the Executioner, an enemy of Marius( being a Cymbrian, whose nation Marius much grieved) being sent into a private house, close shut, at Minternum, to kill Marius, 
The grim countenance of Marius.  at the sight of Marius threw down his weapons and fled, as Marius, Silla, and Caesar were like Scipio to advance Rome, but again like hannibal to plague Rome.  
What can be more said then of the greatness, and majesty of a soldier, yea in the meanest soldier in the field, that though Octauius countenance seemed so great at Actium, yet no greater then M. Perpenna, 
M. Perpenna.  who being made a Consul, before he was a free Citisen, discharged his Consulship, as fully as though he had gone through all Martiall offices in the field, and did more the Lu. Varro the Cousul at the battle of cans.  
Such soldiers were sought for and made much of by Marius& Pyrrhus, 
Front lib. 3. cap. 1.  whose opinion was to haue strong tall men of great stature: that were able to carry their helmets on their heads, 
Viget. 3. cap. 1.  their targets on their arms, their swords on their sides, their pieces on their shoulders, and their viands on their backs, which to carry, 
Cic. Tusc. ●●.  said Cicero to an old roman soldier, was no heavier then to carry humeros, lacertos, manus, &c.  
So the old germans used their souldiers to carry vpon their armours Cibaria ferramenta, and such military munitions as were necessary in wars, and as the romans then used painful exercise, 
Apud sallust.  Currere laborare& pondus portare, to run, to labour, to suffer the sun in their faces, and the dust in their eyes.  
So saith Marius, munditias mulieribus labores convenire viris.  
Among the Greekes it was a proverb, Dij bona laboribus vendunt: the gods make sale of labour to men.  
Then Rome esteemed roman souldiers, 
Valerius Ma●. lib. 4. cap. 1.  when Scipio African and such had their Images and Statues set up in the Capitol, in the oratory, and in the Market place, but within a while after, Plus Calonum& scortatorum quam militum, saith Lipsius, followed roman Captaines.  
But as war to the most part is miserable, so to other some available and famous: 
Herodot. 7.  so for a time it was to Xerxes, who gathered all the Princes of Asia to go against the Grecians,  told them, that he sent for them, not to be Xerxes Counsellors, but to obaie Xerxes, Vobis magis parendum quam suadendum est.  
hannibal as insolent as Xerxes, 
Polyb. 3.  after his great victories over the romans at cans, admitted no soldier, no Citizen to come to his tents, neither did he answer any captain, or to any man else, but by an interpreter.  
The insolency of Alex: 
Put. in vita.  the great, exceeded far Xerxes or hannibal, he would be called the son of jupiter, refused his Macedonians manners& laws,& would be appareled in Persian garments, but faelicitas impiorum instar puncti, whose life and felicity, in life is as britle glass, these be they that think their heads touch the sky, and look so hye, that often they fall down to a ditch with Thales, 
job. 20.  these be they of whom job saith, si caput nubis tetigerit, cadit tamen in sterquilinium.  
Tamberlane the scythian, 
The great turk.  that had the great Turk in a cage, like a dog under his table.  
Saphor the Persian King, that had the roman Emperour as a block to mount on horseback. 
Valeranus.   
And Sesostris the Egyptian that had four Kings to draw his chariot, these made no more of men, then Menippus, who thought men to be moats in the moon, if their glass had been clear, they should haue seen quam vita vitrea semper fortuna svit: these had not lynceus Spectacles on.  
Had Marius kept his glass clear, 
Marius glass,  having been seven times Consul in Rome, he might haue seen what good he did to Rome in the time of Scipio, and what harm he did to Rome, in the time of Silla.  
So might Silla after Marius, so might Caesar after Silla, after much good service to Rome, being Romans born, and not after to harm Rome more then hannibal a sworn enemy to Rome, 
Fo●s& friends to Rome.  but they wanted lynceus Spectacles.  
For these warres were not just warres, and therfore not necessary illa pia arma( saith Tacitus) quibus nulla spes nisi in armis, it is the nature of all tygrish Tyrants to rejoice in blood, not weighing caelestia nu mina said terrestria nomina, esteeming not heavenly names, but terrestrial famed, 
Tyrant, spectacles. & to be called reges madge nireges maximi, et reges regum, great Kings,& Kings of Kings, quorum nomina magis acerba quam diuturna.  
These be like swift riuers, which run themselves quickly dry by too much vehement motions, and some such there be like standing pools which do stink and putrefy for want of motion.  
Hard by the city Hierapolis, in a valley there is a place called as plutonium like Auernus in Campania of Poets feigned to be thentrance unto hell, 
Eneas silvius.  both the places so putrefied and so corrupted, that the fouls that flee over them, fall down dead into them,& the water that comes nigh stinks, vndafluens sordibus terrae inficitur.  
The river of Hypanis in Scythia, being sweet& pure of itself, 
Plin. lib. 7. cap. 2.  yet when it toucheth any part of Exampius river that is better, it is also by the same infected& made bitter, aliquid mali propter verum malum.  
But neither earth, water, nor air is more infected or corrupted one by another, then one man is insected by another in qualities, in nature, in religion and in saith, qui tanget picem &c. and therfore good men must depart from the tabernacles of Da than, and Abiran.  
And therefore Homer the salt that seasoned all Greece, 
Homer the salt of Greece. & filled all their stages and Theators, not only with comaedies of the quick, to make men acquainted of the difference between virtue& 'vice, but also with Tragedies of the dead to move terror& fear among men, sometimes brings ulysses, sometime Pericles, and sometime brings in Agamemnon and Achilles to instruct Greece from dangers to come: by dangers past, renewed& played vpon their theatres, as in the glass of travell is more mentioned, he had Lynceus Spectacles, and saw the discord of the Grecians before Greece was known, 
Homer properly name Melesigenes.  and yet Homer was blind, so was jacob, and yet jacob could foresee, and prophecy the lives, and the succession of the twelve tribes.   

The plowmans glass.  
THe greatest commanders& Gouernours appointed of God to judge Israel as kings, Iudges, Priests and Prophets, were such poor men as moses, Saule, david and the like, who were herdmen& shepherds.  
In such poor men, God was ever pleased, even from Noah, of whom God said, te justum vidi, 
Gen. 7.  Abraham a poor man the son of an Image maker, amongst the Chaldeans, whom God so blessed, 
Gen. 12.  and in whose saith and seed, all the elect of God are blessed.  
jacob the Patriarch, went so poor a man over jordan to Mesopotamia, but with pera& baculo, 
Gen. 28.  a staff in his hand, and a wallet on his back.  
These and such like became so great in Gods favour, that sometimes with such victories, and sometimes with such miracles, that all the Kings of the Earth trembled at the names of these herdmen& shepherds, while they cried to God, and called on God for help, their glass flourished and continued.  
In all Countries, poor and virtuous men, were the first founders, and the glory of their countries, as it should seem both in Athens by the building of their famous Court Ariopagus, 
Val. Max. lib. 4. cap. 4.  covered with straw, at the first, et per humilia tecta Capitolij, et casem Romuli, and by the simplo building of Romulus house the capitol, and by such other poor buildings, that from the plough, poor husbandmen, 
ploughmen.  as Cincinnatus was forced from the plough to be Consul in Rome, and as the history saith, cur cesso nominare bubulcos, called to be Magistrates and officers in Rome, and from the name of the poorest men, the greatest families in Rome descended as Publicolae, fabricij, Scipiones, Emilij, Curij, and other such, 
Alex. ab Alex. lib. 3. cap. 1●.  quibus paria robora virtus aluit.  
Then poor men were cried for, and means made to find out such poor wise men, as were sit to rule and to govern, Tunc fuit laudata paupertas, when they made two Temples in Rome, 
Temples for poverty made.  the one name Templum paupertatis, the other called Templum pietatis.  
Then the Emperours of Rome had the Image of Fortune in their Galleries, of glass, but it was made of such brittle glass, that still it was broken.  
When Iulius Caesar and Mar. 
Iu. Caesar.  Crassus were both at one time Censors in Rome, sweet oil and strange and foreign ointment were by lawe forbidden in Rome to be sold, the example thereof came from the Lacedemonians, who banished such daintiness from Sparta.  
Then Epaminondas flourished in Thebes, 
Plut. in Aristid.  more by his poverty then by his wealth: then Aristides might brag in Athens more of his iustice, then of his money: it so proved true, that at their deaths they were not able to marry their daughters: 
Prob. in vita.  then Fpaminondas said, Nunc vester Epaminondas nascitur quia sic moritur.  
That noble poor man Lamachus being elected to be chief governor of Athens, 
Lamachus.  was forced to borrow money of his friends to buy him such a cloak as was fit for such a place.  
It should seem that poverty was much accepted in those dayes, both in Rome and in Greece, when Themistocles wanting money to perform some service to the Athenians, 
Plu. in Themist.  took two poor Gods with him out of Athens, the God of necessity and the God of counsel, and went to the Isle of Andria, either to beg or to borrow some money for those two poor Gods sake, as the jesuits and Seminaries did sometime in England: 
Begging Gods.  But the Magistrates of Andria answered Themistocles, that they had also the like two Gods in their own country, the God of poverty, and the God of impossibility, that did command them to the contrary.  
But within a while after, 
poverty.  poor men were cast off, and rejected both in Rome, in Athens, and in all Greece, when 30000. Archers came with Agesilaus from Persia to Greece, 
Plut. in Agesil.  when the wealth of Asia was brought by Scipio to Rome, thē the owl in Athens, the snail in Sparta, and the ox in Rome were turned into Elephants of India.  
Then Templum paupertatis& Templum pietatis were removed from Rome, Tanquam noxia numina, and in their places were builded two rich& stately Temples, Templum honoris,& Templum fortunae: 
Alex. ab Alex. lib. 3. cap. 11.  then began to rule in Rome the like 3. monsters that ruled in Athens, which was Populus, Noctua,& Draco, and so in Rome, Forum, Senatus,& Populus then was nothing but arms and armed men in Rome.  
Then Lu. Equitius feigned himself to be the son of Tib. Gracchus, 
Oros. 5. cap. 17.  requested of the people to be Tribunus plebis: for which sedition, though C. Marius in his sixth Consulship committed him to prison, 
Appian. civi. 1.  and Metellus then Censor  told the people, that Tib. Gracchus had but three sons, the one in Sardinia a soldier in pay, the other a young youth, then brought up in Praeneste, and the third dyed in Rome.  
Yet the people broke the prison, 
Marius and Metellus.  furiously rushed in, and took Equitium vpon their shoulders, and threatened the Censor Metellus to death,& made Marius the consul to be quiet for that time.  
M. Drusus in the like rage dealt with L. Philippus then Confull in Rome, Drusus being but Tribune of the people, 
L. Flor. lib. 3. cap. 17.  Tribunus Plebis, drew him violently into prison, and being sent for by the senators, to come before them into the Senate, answered, the senators should rather come before me in my Courts in Hostilia, and Rostro, so Drusus esteemed not the state of the Senate, and the Senators obeyed the words of Drusus: Tribunus despexit Senatum, Senatus paruit Tribuno: Nihil tam inaequale quam aequalitas: for as wealth and poverty are two contraries, yet are they two necessaries: for the one is so made for the other, that one cannot be without another. 
Aug. de verb. diu serm. 25.  Pauperis est errare, diuitis est erogare, Dei est vtrosque pensare.  
What equality was then in Antigonidas a poor Musician, to say, Cane mihi& Musis, as well as Themistocles, Cane mihi& Marti. Many think too well of themselves, that their glass cannot long endure.  
As Alcestides a tragical Poet taunted Euripides, for that he was three dayes in making three verses, 
Valer. Max. lib. 3. cap. 7.  sithence myself( said Alcestides) haue made three hundred Verses in three dayes, Euripides answered him, and said, Tui tantum in triduum sunt mei autem in omne tempus, Thy three hundred Verses are but for three dayes, mine are for all times.  
Like the fox that objected to the Lion, 
Gell. lib. 13. ca. 7  that he brought but one whelp at once, and I bring many: yea, said the lioness, but that one shall be a Lion which I bear.  
But it is otherwise with all men, Nunc cygnus qui modo coruus erat.  
But to return again to the poor mans glass, 
Flor. lib. 2. ca. 28  which excuse themselves, saying, necessity hath no law, sometime truly spoken: but what necessity had the poor soldiers at besieging of Numantia by Scipio, 
Iamnies.  to fill their bosoms with dead mens flesh, to live like beasts, when they might die like men, being by Scipio offered martiall pardon, like the Iamnites, who were found with their Idols and Images in their bosoms, after they were slain.  
Or at the siege of the Caliguritans by Pompey the great in spain, 
Oros. 5. cap. 25.  after all their beasts and horses were slain to satisfy hunger, after to kill their wives and children being alive, to show their love and fidelity to Sertorius their general being dead. These made more of their glasses, thē of their wives, or of their children.  
Rich men are always in necessity, 
Kich men are always in necessity. & haue great need of money, for they want what they haue, yet not enough, though they haue too much, although they haue more then doth them good, unless they make such friends of wicked Mammon, as Daniel counseled Nabuchadnezzar to give alms, and to feed poor mens cries, or as Zacheus said to Christ, half my wealth and substance I give to the poor, but some of them will receive with two hands, but haue not one to give, 
Moloches Chemarius.  like the Priestes of Moloch, called Chemarims, ever reaching hands to take.  
Septimelius, 
cic.. de Orat.  a covetous roman, slay his familiar friend Caius Gracchus, and carried his head through Rome on a poule to Opimius the Confull, who promised any man that would bring him Crassus head, 
Septime lius promise.  the weight of Crassus head in gold, Septimelius therefore melted led into Gracchus head, to make it the more heavy, to get the more gold thereby.  
So Cyrus head,& so Crassus head, the one drowned in blood, and the other filled with melted gold.  
Amongst these covetous Captaines ptolemy governor of cypress, 
Valer. Max. lib. 9. cap. 5.  most rank with thē in the first front, who perceiving his ship to be full fraughted with gold and silver, and his soldiers in great danger to perish, 
A most wicked man.  made means to get his gold and silver to cypress, and after caused the ship and all the soldiers to be sunk, to defraud them of their pay and booties, of such doth job say, 
job 20.  divitias quas deuorarunt euomuerint.  
But these greedy Captaines will answer as dionysius the Tyrant of Syracusa, who being accused of a Philosopher, that he spoyled and robbed, not onely men, but also committed sacrilege against the Gods, said merrily, 
Cic. de na●. d●or. lib. 3.  I took Aesculapius Golden beard, because his father Apollo had none, I took Iupiters golden cloak, because it was too could in winter, and put a cloth cloak on jupiter to keep him warm.  
And as for golden crownes and golden basins, 
Elian de va. Hist. lib. 1.  which the Gods seemed with reaching forth their hands saying, Accepi non Auferrebam.  
So many like Dyonisius, will take poor mens houses over their heads, and their lands,& sometimes their lives to get their lands, and will answer scoffingly as Dyonisius did, so that the poor haue every where cause to cry on such as Dyonisius was.  
Many like ahab that so sought the poor Prophet Elias, 
3. Reg. 19.  that Elias was weary of his life for fear of jezabel, and yet Elias could command fire and water from heaven, the one to burn Achabs soldiers, the other to wet the earth with rain, 
4. Reg. cap. 2.  which had been long dry and barren for want of rain.  
In the old Testament, the most part of the Patriarks were poor herdmen and shepbeards: In the new Testament, the most part of the Apostles were poor fisher men, whose cries was always hard, and whose request was granted to do wonders and miracles. Tunc illa viguit pia paupertas.  
And so the first poor men in Rome were sent for, 
Plin. 18. cap. 3. Cic. pro. Ross.  some from ploughing, some from sowing, and some from such like husbandries, that At. Regulus was sent to the first African war in Carthage, Q. Cincinnatus sent for to be Conful in Rome, 
livi. 3. & M. Scaurus to be a dictatory of all the roman Armies, so that these poor men, qui vastissimas glebas cum sudore pessundabant, that from their goads, their yokes, and their oxen became to be generalls, Consuls, and Dictaters in Rome. tunc fuit illalaeta paupertas.   

The grateful glass.  
THe Prophet reprehending the ungrateful Iewes, to be more forgetful of their God then brass, for the ox knoweth his Masters crib, and the ass knoweth his Maisters stable.  
The Scripture is full of such ungrateful examples, joseph that by his great wisdom saved all egypt from famine and diverse plagues, how soon did Egypt not only forget the name and posterity of joseph, but also requited the good deserts of joseph, 
Exod. 12.  vpon his children, and childrens children, with killing and drowning, that the egyptians became such Tyrants to Israel, as Israel was ungrateful to God.  
Many give faire words and promise much: 
Exod. 12.  but they perform as little, as Pharaos Butler did to joseph, and yet I would that some would do as much, for he after long imprisonment of joseph by Putiphar  told pharaoh what joseph did for him when he was in prison with joseph.  
Often lepers which Christ healed, 
Luck. 17. lepers. A caveat to vngratefulnes.  there came but one to give thankes unto Christ, yet Christ asked for the other nine, a caveat to such ungrateful men, as forget good turns.  
In Africa, there are many huge monsters, and in India many strange beasts, I may well so call ungrateful men beasts, for that the Prophet calls thē worse then beasts, to be ungrateful men.  
The Macedonians esteemed ungrateful men, of most unnatural people to forget the benefits of friends, 
ungratitude most hated in Athens, and in Persia.  against whom they haue actions by the laws of Macedon, and so thought they in Athens, those unworthy to live, that lived against the lawe of nature, to haue one hand to take, as Demosthenes said, and not an other to give.  
Amongst the Persians, ungrateful men should not scape free from punishment, nor yet without marks or notes of infamy, if they were found to be ungrateful, and vnmindful to requited the benefits of their friends.  
And therefore the Lacedemonia●s had a Temple in the midst of their market place, 
The thrace Graces.  where the Images of the three graces were set up to put ungrateful men in memory, of requital with thankes.  
The first had a Rose in her band, to signify the sweetness of benefits, the second held a branch of myrrh, to signify how thankful men should be for benefits done, and the third signified that it should endure and continue among friends, and that thereby they might not excuse their ungratitude, for that the law of nature saith, qui accipit beneficium, debtor maneat.  
But in such popular state of common wealth, where common people rule and govern, there is always some contentions and divisions, as in the time of Samuel, who when he judged Israel well and wisely, yet the people would haue a King,& having a good King, yet vpon any disliking, and division, some followed david the good King, 
2. Reg. cap. 19. Sheba the traitor.  and some followed Sheba the traitor.  
Who might do more in Greece then dionysius the Tyrant, 
Scipios thanks banishment.  or more in Rome then Catiline the rebel: but Scipio, that well deserved of Rome, and saved Rome from Africans and Carthaginians, and hunted hannibal out of Italy to Carthage, had no other thankes but banishment.  
furious Camillus, name Vindex Romanae Maiestatis, who had been five times dictatory in Rome, and saved Rome so many times, 
Fu. Camillus.  yet could he not be saved in Rome, that ungrateful city to such grateful men: And so might Scipio African, the latter, after he had subdued Carthage and Numantia, he found in Rome, 
murder. Murtherers not found.  yea, in his own house Raptorem mortis invenit, mortis punitorem non reperit, the murder was found, but not the murderer.  
So the like ingratitude was as well in Greece as in Rome: for who was ever born amongst the Lacedemonians so sincere, so grateful, and so loving to his country, as Lycurgus, 
Plut. in Lycur.  of whom Apollo doubted, whether Lycurgus was e●numero Deorum vel hominum, for his great love and good laws in Sparta, yet banished from Sparta.  
So Solon for the like laws in Athens, enjoyed the like fortune as Licurgus. 
in Solon.   
And so Theseus, the first sounder and Law setter in Athens, the revenger, and onely Champion of the Athenians, was put to exile out of Athens.  
What should I say of photion, surnamed the good, for his good service to his country, 
justin. 2.  and of Aristides for his iustice in his country, surnamed justus, yet might they not be butted in their country, so ungrateful was Greece to Greekes. 
Plut. in vita Plut. in vita. Themist.   
If it were asked where these great Victors and Conquerors in the battels of Marathon, Salamina, and Artemisium were butted, that defended Greece from ruin and often destructions, it may be well answered, that Theseus bones lye in a little rock, in the Isle Scyros, Themistocles in Magnesia, a city in Persia, Milciades at Athens in prison, his valiant& noble son Cymon had his fathers patrimony Carcerem& catenas: the rest of these noble& valiant captains, Cum dispersis cineribus, into sundry places, being banished, were butted out of Greece  
All these might haue said of ungrateful Greece as Scipio and others spake of ungrateful Rome: 
The saying of Scipio.  O ingrata patria, non habets ossa mea: for Rome was never grateful to romans, nor Greece to Grecians, but all other kingdoms and Countries most grateful and liberal.  
So Attalus King of Asia found the romans liberal, 
Plin. lib. 33.  for that the Romans gave all the kingdom of Asia to Attalus, and Attalus again at his death bequeathed all Asia unto the romans by his Will.  
In this I know not which to commend: Masinissa, King of Numidia, who( for the like love and liberality of Scipio& of the Romans) did as king Attalus at his death, 
Plin. lib. 33. cap 11.  having 54 sons, delivered the kingdom of Numidia to the full power& authority of Scipio Emylianus.  
Sylosontis, governor of Samus, who having but one most rich cloak, 
Herodot. lib. 3  whom Darius( as yet a private man) much commended, which Sylosontis most liberally gave to Darius, for the which Darius rewarded Sylosontis both with the town, and whole Ile of Samos. 
Elian. hist. 4.   
But in this most ungrateful age, 
Ios. 6.  neither love, benefits, nor service is recompensed, how careful then was Iosua to requited the benefits of the harlot Rahab, in hiding the Hebrew souldiers from the King of jerico, how ready was jethro the Madianite, 
Exod. 2.  to recompense Moses that defended his daughters from the shepherds, and made their cattle to drink, to make Moses sit at his table, and give his daughter Zophora in marriage to Moyses.  
even that wicked King Saule spared Cyneus life, 
Saule. 1. Reg. cap. 15. Luk. 7  because he loved the children of Israel, and the Elders of Israel spake to Christ for the Centurion, saying, diligit gentem nostram: And every where paul gave thankes to God and to men, for benefits received of God and men. 
Gal. 4   
An ungrateful man is not worthy to live among men, And( as I said before) actions in Athens, and in Macedonia, and in Persia, punishment.  
In Rome, 
Actions in Athens, in Macedonia, and in Persia.  an ungrateful man being bound and made free, if he would not be grateful to the patron, the Master, or to the friend that made him free, they might bring him into the Court, and say, Quia liber esse nescis, cibi esto servus,& should lose his freedom.  
Among the romans, 
The lawe in Rome.  if any Citizen of Rome had three children well brought up in virtue and learning, to serve their country, if their parents were poor and bondmen, they should haue their liberty and be made free in Rome.  
Among the Persians their Law was like the romans, 
The Persians.  that the father of such children should be relieved with annual pensions, 
Law against ungrateful men  and that the kings of Persia are bound to give a piece of gold to every woman with child, in every town or citywhere the Kings of Persia ride through.  
Among the Lacedemonians, if any poor man had four children brought up in military discipline according to Lycurgus law, 
the Lacedemomans.  the father should haue immunity from Taxes and Subsidies, and be made free from all military charge.  
Then was poverty relieved, Artes nourished, Learning esteemed, and virtue flourished as they say in vacua Simonidis as ca. 
The liberality of Alexander and trajan.   
When Alexander made as many youths in Persia, to bee instructed in the greek tongue and in military discipline, as the Emperour trajan did in Rome, and in all italy at his own charge caused 5000 youths to be instructed in all knowledge and learning, for the use and profit of their country.  
When Cyrus instructed Croesus by his own example, 
Cyrus instructions to Croesus.  that those friends whom he made rich, Cyrus thought them to be his jewels and chief treasures in store.  
Then Caesar said, that he had enriched himself when he had done good, 
The saying of Caesar.  aut officijs, vel beneficijs.  
Then Artaxerxes accepted a dishfull of water at poor Sinaetes hand, 
Artaxerxes liberalitie●  out of the river Syrus, for Cyrus sake, with the reward of 1000 Persian coin of silver.  
Then was learning and learned men esteemed, 
Cic. pro Archia  when Scipio African caused the Image of Enneus to be made in honorem Corneliae gentis, when Pompey the Great gave to Theophanes for a small deal of writing, in advancing Pompeyes greatness, a whole city.  
What should I name the great Alexander, 
Cic. in Bruto. Cic. Tuskit. Plut. in vita. Cic. pro Arch.  that gave 800 Talents to Aristotle, for writing of one book De Natura animalium, which Alexander was as well able to give, as Aristotle worthy to receive.  
When D. Brutus so esteemed few verses of Actius the Poet, 
Cic. Tusc.  that he caused them to be set up in aditu templorum, to honour Actius verses, as well as to advance thereby his own famed.  
And yet in these our daies, meaner men would be so praised, without any liberality, Qui suas effigies cum Phidia in Clipeo Mineruae includerent, not as Themistocles, being asked, 
The answerē of Themistocles.  whom he would haue to set forth his noble victories and worthy praise? even he( said Themistocles) that can best advance any name and famed, 
Many like the Fox would be a lion by craft,& many would be made great.  A quo artes me canentur optimae.  
But Antigenidas, who wouldelayme Themistocles prowess and famed by music.  
Let some men writ as many books as Chrysippus wrote Oracles, unless some such maecenas were in Court, as was with Augustus the Emperor, they should bee rewarded but as Crates the Theban hath set down in his Ephemerides, Triobulum Philosopho, fumum Consiliario, 
Flatterers well rewarded.  for books are mortui& muti magistri, to induce any gratitude: And yet in the self same Ephemerides, Decem Talenta adulatori.  
In Courts flattery is eloquence, 
Flattery is Eloquence.  and such eloquence as Pisistratus used to the Athenians, that if Solon had not contraried his eloquence, Pisistratu● had brought the Athenians from liberty to servitude, 
〈◇〉. 10. lib. 1  at which time an old man in Athens said, Let all men beware of Pisistratus eloquence, 
An old mans saying.  which in Courts is flattery, Lubrica via& vita in Aula versantis.  
In the time that Pub. Volumnius was consul in Rome, 
plin. lib. 2. cap. 56.  Plinie writes, that infinite pieces of flesh fell from the clouds vpon the earth, like as the quails that ●ell to the murmuring Iewes in the wilderness: of which, the people gathered some, the veils of the air devoured some, and some remained on the earth for certain daies, without evil smell, or colour altered.  
I think now otherwise, 
Diogenes answer to a question.  that as the Prophet then threatened, that the heauens should be turned into brass,& the earth to iron, Coelum anneum& terra ferrea, where no liberality, no gratitude, nor thanks scant given, that if it were demanded, as one did to Diogenes, on whom should good turns& benefits be bestowed, it might bee answered as Diogenes did, not to children, for that they would forget to requited benefits when they were men: not to old men, for that they might die before they did requited benefits: nor to poor men, for that they will never be able to requited benefits: nor to any man, but to such as can presently regratifie you. 
Cic. de opt. gen   
It was not so in Athens, for he that should do good to his country, or be any was beneficial, that man should be crwoned with two olive branches, to animate others to virtuous exploits, vberimū virtutis alimentum honos, so was Pericles the first man crwoned in Athens, by the lawe of the Iudges Areopagits, which long continued after Pericles in Athens for such as Pericles was, that Athens was governed by his directions and Consuls 40 years.  
Many in Courts can give good counsel, 
3. Reg. 22  and few can take it, King Zedechias& his nobles, might haue taken counsel of ieremy, ahab might haue taken counsel of the Prophet Elias, of Micheas, as well as of Zedechias, and of 400 other false flattering Prophets: but their flattering glasses were all broken at the brook Kyson.  
Their wanted never a number of flatterers in Courts, that would honesta atque inhonesta aequè Laudare, 
Tacit. 3. anui.  waiting and tending hard in Court to haue time to whisper in Princes and nobles mens ears, 
Ad Q. Fratrem Cacit t. an.  qui insusurrantin aures Principum, as Cicero saith.  
Of such Tiberius the Emperour said, they should take great care in Court, 
The council of Tiberius.  to shun chiefly two things, danger and shane, ab optimis periculum, apessimis dedecus.  
The flint ston is hard, and it was cut in two, Actius razor, nouacula Neuei, the Adamant is harder, 
Actius 〈◇〉.  and yet dissolved Sanguine hirci, and are the harts of men harder then flint and Adamant, that cannot be mollified Sanguine Christi, the ston of Sion, of which the Prophet saith, Ego fundamentum posui in Sion lapidem, this is the ston that we must build vpon, this is lapis angularis, which the builders rejected, and this is that great mountain, quem Deus contriuit in pulverem mortis, 
Dan. 2.4.5.  which Daniel saw in his vision, he is that ston which Barnard speaketh of, cic. quo sonat tinitus pietatis, et ebullit oleum charitatis,  
job biddeth man ask the beasts what God hath done for man, 
job. 1.2. How more thankful all creatures are to God then man.  and the beasts shall teach you, and ask the fowls of the air, and they shall tell you, speak to the earth and it shall show you, or the fish of the sea, and they shall declare unto you how ungrateful man is to God for all his goodness to man, and where man to man should be so grateful that it might be said, homo homini Deus, and not as is every where seen and proved, homo homini daemon.  
And therefore the cry of all creatures of the world is vpon Man: for that man is unthankful to God, 
The cry of all creatures vpon man.  for the which the heauens cry out and say, I give thee light in the day, to walk& to see what thou dost,& I give thee darkness at night, to take thy rest and sleep, and therefore accipe beneficium.  
The air crieth out on man, 
The air.  and saith, vitalem tibi praebeo to live, and to take thy breath, and all kind of fowls to feed thee, 
The water.  the water crieth out and saith, I serve thee with all kind of fish: for thy use to eat.  
The earth crieth out on man, 
The earth.  and saith, I bare thee first in my belly, and now I bear thee on my back, and I feed thee with bread, wine, and with all kind of flesh and fruits, and therfore red debitum beneficium.  
Consider man of the cry of these creatures, 
The cry of heaven.  the cry of heaven, of the earth, of the water, 
Hugo lib. cap. 3 de arca.  of the air, and of the fire, is but vox famulantis, the voice of seruants.  
The second cry is vox admonentis, 
The cry of the world.  the cry of the world to man, and saith to man, remember man how much God loved thee, quipropter te, fecit me, to serve man, that man might serve God.  
The third cry is vox comburentis, 
The cry of fire.  the cry of fire to man, A me combureris, thou man shalt be burned of me, the water crieth to man A mesubmergeris, in me man, thou shalt be drowned.  
The earth and hell cry, A nobis deglutieris, 
The cry of hell  thou man shalt be swallowed and drowned of us,& ther fore judge supplicium.   

The Bloody glass.  
NOw to the cry of blood, which is the greatest and loudest cry: for that it is hard out of earth into heaven, for God testified so himself from the blood of Abel, who did Edere clamorem ad coelum, that ascended up to heaven to complain against cain, and from the blood of Abel to the blood of Zacharia the priest, sanguis edit clamorem.  
The blood of Stephen the first Martyr, cried to heaven for Iustice against the wicked Iewes: for this sin is so hateful to God, that though God loved david well, yet God for bad david to build him a temple, 
david  quia vir sanguinis fuit, because david was a man of blood.  
I haue in my books of consent of time, and Stratagems of jerusalem and the histories of the Iewes& Romans, sufficiently proved with examples for that movent magis exempla quam verba.  
And therefore Christ himself crieth out with a watch word unto us, vigilate& orate for that fowls in the air, and stones in the street will bewray blood: Augustine also notes some kind of men in whom there is nothing but Cupiditas nocendicrudelitas vlciscendi. 
Aug. lib. 22. cap. 74.   
If Craesus the only wealthy man of Rome had been so contented, or by Actius Tribune of the people persuaded to stay better as a consul of Rome then rashly to go to the Parthians where he heard a voice of on which cried figs of Caunea, which as the history saieth, 
Terrible voices.  prognosticated his death in Parthia, such a voice heard Amilcar.  
The voice and cry of blood was heard in jerusalem Migremus hinc a while before the destuction of the city, 
joseph. lib. 7. cap. 12. & again another voice before that time, Vae ciuitati vae& populo.  
This cry was more terrible in jerusalem then the cry of the roman Centurian in Rome Hic manebimus optime which stayed all the citizens of Rome in Rome, 
A cry in jerusalem. & would haue fled for fear of the Gaules, to Veios.  
The cry and voice of Samuels shadow to Phaetonissa at Endor, that Saule should die Gilboa, 
3. Reg. 21.  this voice was as sweet to Saule, as the voice of Elias to ahab, that dogs should lick his blood in Israel, in theselse same place, where dogges licked Naboths blood.  
The cry of a voice, to Augustus the Emperour at his last going out of Rome was, 
The voice of Augustus.  that he should never return again to Rome, which was as sweet to Augustus, as the voice hard of Nero de Mauselo, that the Senators made hast to sand executioners to kill Nero, or to bring him alive again into Rome, but he prevented both, killed himself.  
These voices of the cry of blood, are more terrible then the roaring of Lions, of Tigers, 
The voice of blood.  and of Elephants in Theatrall hunting in their games of Circenses at Rome.  
Ye more terrible then the Egyptian stratagem to the Scythians, who perceiving the Scythian souldiers to be the best horsemen, 
An egyptian stratagem.  though in egypt they cannot abide an ass, yet for necessity sake, they got a number of Asses together, whose cry so terrified the Scythian horses, that they made as great hast to return from Epypt to Scythia, 
Scynthian Horses.  as the Ammorites did from Gabaon, when hailstones and great stones slue them in theirflight to Bethoron, this was a cry of blood from heaven vpon the Ammorites, 
Bethoron.  to reuenge Israel: and this cry is from the blood of Abel, to the blood of Zacharias the priest.  
The Scythian history much agreeable to this, that when they came to Persia, stayed longer then they did in Egypt, 
The answer of the Scythians to Datius.  and being sent unto by Darius to know when they would make an end of their marching and stand in battle to fight, they answered, cum adsepulchra venirent parentum, Darius should know that they came with a cry of blood to reuenge Scythian blood, vpon their fathers tomb so God doth limit time to be the judge and arbitrator of all controversies, lex talionis, blood for blood.  
So God revenged the tyranny of Adonisebech, 
Adonisebech. Iud. 1.  who had twenty Kings under his table, fed with the crumbs that fell under his table, without fingers to their hands, and without toes to their feet.  
The like tyranny used Abimelech a judge in Israel, 
Iud. 9.  who killed 70 brethren at one time, in one place, and vpon one ston, Turcorum Tyrannis,   

The Tyrants and Usurers glass.  
POets fain, 
usurers are monsters.  that briareus was such a monster, that he had a hundred hands, and fifty bellies, but there be some more monstrous, that haue more then a 100 hands to rob and to spoil the poor, and more then fifty bellies, to eat& devour the poor, I mean the monstrous usurers.  
These be the moths that eat mens clothes off their backs. These be the cannibals, 
usurers the moths, Cannibals, and caterpillars.  which M. Cato whipped out of Sicilia. These bee the caterpillars which Lucullus banished out of Asia:  
These be the ravening Harpeies that devours mens corn yet on the ground, which Lu. Genutius exiled from Rome: And these bee they, whose bread in their bellies shall be turned into Serpents gaule. So job saith, Panis in utero vertetur in fel aspidum. 
job. 20.   
For it was lawful in Rome before this time for usurers, for want of payment, to use their Creditors, as men use their wives: 
Alex. ab Alex. lib. 1. cap. 7.  So Caelius Plotius a great usurer in Rome would Constuprare Ti. Viturium, and so Papyrius would Pelicere Publium ad libidinem, for not making satisfaction of his debt to the usurer, O seculum Daemoniorum, for men to use men with buggery.  
Archimedes was name amongst the Greekes Hecatonchera, 
Plut. in Marcello.  for that he could shoot at one shoot a hundred bullets: These bullets of Archimedes was as terrible to the romans in Syracusa, as dionysius tyranny was in Greece, or Tarquines pride was in Rome, and yet all these io●ned together, are not so terrible as tyrannicall usury.  
There was a barbarous Nation in Scythia called Anthropophagi, that feed on mens flesh, 
Tyrants and usurers.  now dispersed to diuers kingdoms and Countries under diuers names, as Tyrants, usurers, and bloody massacres.  
Yet in Egypt the glass of usurers was much accepted and allowed by Law: 
usury allowed in Egypt.  for the usurers in Egypt might arrest the body of the Creditor before he should be butted: which was the greatest infamy that could be in Egypt.  
Yet by the Law of Senatus Consultus in Rome, that which by the Lawe of the twelve Tables in Greece, 
Alex. ab Alexandro. lib. 1. cap. 7.  usurers that did use pro arbitrio faenerari, were bridled for their access in usury, as by the self said laws are set down, De modo credendi per Senatus consultum.  
In Athens of long time, 
Agis  usurers made too great excess of ungodly gain, until Agis time, duke of Athens, 
usurers tables of debts burned at Athens.  who burned all their Tables of Debts in the Market place; and called usurers Tyrannos.  
In Sparta Lycurgus made a Law, 
usurers banished.  to banish usurers out of the confines of Lacedemonia, so odious and hateful a name was usury, 
Vsurets compared to African monsters.  that the name of an usurer and the name of a Tyrant were all one, and was more monstrous in many countries then those monsters which Plinie writes to bee in Africa, some with heads like dogges, some with long ears to their feet, and some without either head, or ear, but with one great eye in the midst of their breasts, like Polyphemus the Cyclop.  
But as Plato saith of virtue, It virtue might be seen, 
Platoes saying.  it would make all men much enamoured with it; and so of these monsters, it would terrify any man to look vpon them, if their inward foulness might be seen outwardly.  
Heraclitus a Philosopher of Ephesus was willed to make some speech concerning love and concord amongst the people, 
Heracliitus stratagem.  being much molested and troubled by two great enemies, usurers and Tyrants: the Philosopher to satisfy the request of the people, went up to the Pulpit, and called for a dish of could water, and a little meal on a trencher, which the Philosopher put into the dish of water, mingled together, and drank it up, and came down from the Pulpit without any more words.  
Some of his friends most desirous to know what he meant thereby, answered, 
Thrasibulus stratagem. Herodot. lib. 7  Torquatus Sextus knew his fathers meaning, and Periander knew Thrasibulus mind, when the one did with his staff Percutere capita papauerum, and the other, in detruncatione spicarum.  
These dumb stratagems of mine did signify the like, that Sextus should either banish the greatest men of the Gabians, 
Periander.  or should take off their heads, and so Periander to do the like execution vpon the Nobles of Cotinth.  
So that nothing can call Tyrants from their Tyranny, but punishments, 
2 Mach. 9.  Anticchus that cruel Tyrant, after that God had plagued him for his Tyranny in jerusalem promised and vowed to repair the Temple, 
Antiochus promise.  and to recompense the harm and evil that he did to the poor Iewes, se aequales Iudieos Atheniensibus facturum.  
So did Heliodorus vow and promise to the High priest( after he was whipped and scourged by a greater Captane then himself, 
Wicked vows.  for his robbing of the Temple) amendment of his Tyranny, which was greater good works then such Tyrants could perform.  
Such treacherous vows  told absalon to the King his father Vadam et reddam vota mea, 
2. Reg. 15. Act. 23.  the like vow made the Iewes to the High priest, Nihil gustaturos, before they would kill paul.  
Such vows and sacrifices the Prophet reprehendeth, for that they were bloody, cruel,& Tyrant like, and of such the Lord saith, I delight not in your vows and sacrifices, quia manus vestrae plenae sunt sanguine.  
The difference between Kings and tyrants is, 
The difference between kings and tyrants.  that the King holdeth his sword in his hand, in munimentum pacis, the Tyrant vt timore magno, magna compescat odia, 
Seneca.  saith Seneca, and therefore the life of a Tyrant is short& execrable, for his bloody glass can not long endure.  
For Thales the Philosopher being asked what was the strangest sight he had seen, 
Thales saying.  answered, Tyrannem senem: 
job. 20.  For if a Tyrant scape Seylla, he falleth into Charibdis, fugiens arma ferrea irruet in arcum aereum.  
All Tyrants think and say as dionysius the elder said to his son, that Armed men are the surest friends for Tyrants to trust unto, at which Plato smiled,& asked what evil Tyrants do, they must be so guarded, 
The saying of a Philosopher of a Tyrant.  so it should bee said an other Philosopher, that Tyrants should be, muniti gladijs, et septi venenis, to keep them from doing harm to others, for Tyrants are always armed to do evil, they say licet si libet.  
Antigonus was of an other mind then dionysius was,& said that faithful friends, 
Antigonus. saying.  the love& good will of subiects, are a stronger band then dionysius band, and therefore Kings ought to make much of their Subiects, 
Arist. lib. 8. polit cap. 10.  to love and to haue care over them Rex subditorum commoda quaerit, Tirannus sua.  
It is most necessary that they which fear not god should be punished of God,& therfore was Isra el afflicted by pharaoh in Egypt, 
Israelits afflicted.  bitten in the wilderness by Serpents, murdered and slain in their Countries by many Tyrants, dispersed and scattered to all parts of the world, until they knew the Lord.  
So Manasses confessed, 
Paralip. 34. Manasses. judith. 23.  after much blood and tyranny in jerusalem,& so Nabuchadnezzar acknowledged God, to be God, when he was cast out from amongst men, to be as a beast among beasts, who thought before to subdue the whole world, vt solus diceretur Deus.  
The swallowing of Dathan and Abiron, 
Num. 16.  with the rest of their complices, quick to the earth, was to put the people in fear, thereby to fear God: the Trumpets, the smoking and quaking of Mount Sion, was to terrify the Iewes( said moses) ne peccarent in Dominum.  
The poor scattering and dispersed Iewes in Persia, 
Assuerus.  the Lord appointed one Mardocheus to look unto them, that Assuerus the great king of Persia, that said to Haman, do with the Iewes what thou wilt, as Zedechias King of Iuda said to his Nobles, Do with ieremy what you please.  
And to the poor Hebrewes in Egypt, 
Pharaoh.  under that cruel Tyrant Pharaoh, God left one joseph to comfort Israel, one Moses to deliver Israel, and one Ioshua to fight for Israel, that neither Assuerus in Persia, nor Pharaoh in Egypt, could vex the people of God, no more, nor no longer, then God suffered.  
But as these bloody Tyrants delighted much in blood, 
bloody Tyrants  so the cry of blood followed them to their grave. And so of these wicked usurers, that as the Tyrants were never satisfied with blood, so they are never satisfied with money.  
That some of the Iewes were so oppressed by the rich usurers in judah, 
Nehe. 5.  that they were forced to satisfy these usurers with the sales of their sons and of their daughters, to be their vassals and seruants, 
The tyranny of usurers.  until Nehemias being then in great favour with the King of Persia, rebuked them, and shamefully reproved them for their abominable usury.  
For before the Law Sisactheia was made against Tyrants and usurers, 
The law of the 12 Tables.  it was lawful( as I said before) by the Lawe of the twelve Tables to satisfy themselves with cutting in pieces of the dead bodies, and so to be paid of their debts by pieces of dead mens flesh.  
But few do foenerari domino, which is vaileable usury, and great gain, to gain Sextuplum& centuplum, and not such gain, 
Simon Magua.  as simon Magus the Sorcerer, to offer money to the Apostles, that vpon whomsoever he should lay his hands, might receive the Holy Ghost, to gain money thereby: Nor with Ananias and Saphira his wife, to make a lie to the Apostle, and to keep back the money which should haue been confessed to Peter. Not with such covetous men, as wish midas hand, that whatsoever they touch, should be gold: 
Giges ring.  nor with ambitious men, to wish Giges ring, that whatsoever they say or do, should bee magnified by the people.  
This is not foenerari Domino, this is not to make friends of wicked Mammon, to give alms to the poor, to feed the hungry, and to cloth the naked, this is not to relieve the fatherless, 
Esai. 1.  the oppressed, and defend the cause of the widow.  
But these ambitious Tyrants haue nothing in their hearts and mouths, but vtinam, so Gaal said, Vtinam populus iste esset sub manu mea, so ambitious Pyrrhus spake of the romans, so ambitious Haman spake of the poor Iewes in Persia. 
Pyrrhus.   
Thus they by wishing and speaking, climb from one rotten bough to another, as Augustine saith, Per pericula ad periculum grandius, till the rotten bough bee broken, and then their ambitious glass is broken.  
The ambitious Tyrant as the base Gorse, 
Hest. 3.  which would be King amongst the Trees, like Abimelech; and yet one Mardocheus or other is always in their sight, that troubleth them: Like that proud and ambitious Haman obtained of King Asuerus, 
Esther. 3.5.  Omnem nerem Iudaeerum, for one Iewes sake to reuenge his malice vpon all the poor scattered Iewes through all Persia.  
Mithridates of mere spite to the Romans caused all the poor romans, 
Mithridates.  dispersed throughout all Asia, to the number of 80000 to bee slain in one day, for the hatred he had to Lucullus and Pompey, Quivna Epistola 80000 Romanorum civium intremito.  
For cruelty and tyranny, 
Val. Max. lib. 9 cap 2.  the Thracians, a Nation to whom no cruelty seemeth cruel to saw quick men in the midst, to make the parents eat their own children, a nation, cut nihil esse nephas putarunt, not their most cruel King Numulizinthes might not in tyranny match Pto. Phiscon. of whom Iosephus make mention.  
Who caused his only son to be slain before his face, 
Lib. Antiq. 2  his head to be cut of, both his hands and both his feet in like sort eut off, and sand it in a rich chest covered to his mother Cleapatra, and his wife, as the history saith, pro munere natalitio matri misit.  
To what end should I recite the Tyranny of Ochus, surnamed Artaxerxes, 
Euseb. 〈◇〉 12.  who butted Ocham his sister and his mother in lawe alive, who slue an hundred more of his childrens children, Cum centum filijs ac nepotibus iaculis consixit: for that they were well beloved and much exteemed in Persia, the only cause of their destruction, vt hijs trucidatis tutius regnaret.  
Yet all the Tyrants of all Tyrants of the world, nor all the policy and invention of man, Epeus wooden horse to destroy the stout Troians, 
Archimedes. Cic. in pis.  Perillus brazen Bull, to destroy the Agrigentins, nor all the Mathematicals invention of Archimedes to destroy the Romans, could not come nigh to that devilish stratagem at Westminster.   

The glass of Images.  
ONe thing of the cry of Gods, and of Images, to show forth some superstitions. 
Cic. 2. de natura. de or.  Vatinius a Roman Citisen, walking in an evening out of Rome, met with Castor and Pollux that cried to Vatinius and said, that King Persius was taken, and all his Macedonian Armies called Phalanges slain.  
Mars himself was also seen taking the Romains parts against the Brutians, and Lucanians, 
Val. max. lib. 1. cap. 8.  at the battle of Thurina, where Mars snacht a Roman ensign, and cried aloud to the Romans, to follow him, who rushed before them, through the midst of their enemies, when Phab. Lucius was Consul.  
again beasts also spake in Rome, which is most strange, that a dog spake in the time of tarquin the proud, and another time a serpent did bark, or the lowing of an ox, should be turned to the voice of a man, when Pub. volumnius was consul in Rome.  
Yet why should not Oxen speak in Rome, 
Oxen spake in Rome.  as well as Oules in Athens, for as Bos in Lingua was in every mans mouth in Rome, so Noctua Athenis, was in every mans mouth at Athens, so that Oxen in Rome, and owls in Athens spake all, and did all, 
Oules in Athens.  without which, nothing could be done, nor nothing could bee heard in Rome, or in Athens.  
During the time of the Peloponesian warres, 
Plut. in lisando.  which continued seven and twenty yeares: snails ruled& governed the most part of Greece, that it was as common a speech amongst the Lace demonians, virtus et sapientia testudini cedit, that snails were in Sparta, as Oxen were in Rome, or owls in Athens, 
jul. pollux. lib. 9. de verum vo.  and all cried in one voice, Ius in armis.  
Wee had also Bulls in times past in England, 
bulls sometimes in england.  that so cried, Ius in armis, to burn, to kill, and to destroy, which Simon Magus the Roman sent to  shed as much blood in England, as Manasses did in Iuda.  
For which blood, the Lord did sand Latrunculos Chaldeorum Moab,& Ammon to destroy Iuda, and wee thank God, and say with ieremy, mirum quod non consumpti fuissemus, and again say with the Prophet david, that our watching had been in vain,( from Spaniards and others) Nisi dominus civitatem, custodijsset, and again with Isa, say if God had not seured his Church, and the remnant of his people, we should haue been destroyed like Sodom and Gomorrha.  
But now the Image of fortune, 
Plut in Coroli.  spake twice to the Matrons of Rome, giuing them great thanks, saying, Recte me matron vidistis, and at another said Rite mihi dedicastis matron.  
The Image of Siluanus, was heard out of the wood Arsia, crying aloud, uno plus Hetrussicadent, And the Image of Ceres at Myletum, at which time Alexander besieged Miletum, and took it, and for that his soldiers spoyled, and burned the Temple of Ceres, 
Lactan. instit. lib. 2. cap. 8.  the same fire burned Alexanders soldiers, hinc timor nimius, hence grew the fear of Images, to be more then the fear of Alexander.  
So is it Historied, that the Images that Aneas brought from Troy to italy, 
Dion. lib. deorum lib 1.  were first placed in Lauinium, a town which Aneas builded, but after Aneas death, Ascanius his son brought those Images to his City Alba.  
but these Images being not contented to bee taken from their first seat, removed themselves without the hands or help of men, from Alba to Lauinium again, hinc nimius cultus.  
But these are dreams and imaginations of superstitious melancholy people so deeply wrought that they think to hear what they hear not, and to see what they see not. So Aristotle writes of one that never went abroad, but he thought he saw always an Image ever object against him. 
Arist. lib. 3 Meteor.  Another persuading himself that he was so light, got iron shoes, least the wind would blow him away. Another got barks of Trees bound about his middle, 
Rhodiginus.  least he should bend and break in the middle. I wrote of this in another place.  
So strange are these passions of melancholy, that one held his head vpon his shoulders, imagining that Atlas being weary, 
Melancholy Imaginations.  would let the Heauens fall vpon his head, and kill him.  
Another persuaded himself, that he had no head, but it was cut off: another imagined that his nose was bigger then his whole body: and another at his death  told his friends, that he was willing to die, but that he feared theeues which lay in ambush in the middle Region, among the Clouds.  
So one thought his shoulders and buttocks to be glass: 
Cor. Agrip. lib. 1. Occult. Philos.  another believed, that he was the snuff of a Candle, full of imaginations and thoughts, these are but few words.  
This was the cause why Images were seen, and the cry of Images heard, Hinc nimius timor, too much fear, too much superstitious worshipping, that one of Camillus soldiers asked the Image of juno in latin, Vis migrare Romani.  
Alcanes would show his skill to make lame vulcan streight, because he should not bee called Claudius Deus.  
Phidias was like to be stoned of the people, 
Phidias.  for that he made the Image of Minerua in ivory and not in brass, to continue long.  
Appelles mused how he might diminish the mole on Venus cheek. 
Appelles.  Xeuxes how he might make less the stain on Helens face.  
Euphranor after he had shewed his greatest cunning in limning and setting 12. Gods in Athens, 
Euphranor. Val. Max. lib. 8. cap. 2.  he imagined to make such an Image to Neptune, as should far excel the Image of jupiter.  
Many Images were made in Greece, some like Mares, that Horses neyed vpon them: 
Aeli. ver. hist. 2.  some like bitches, that dogs followed them: and some made in brass, like Kine, that bulls lowed vpon them: and some like women, that some young men fel in love, that Homer thought good to banish such Painters out of Greece.  
What should I speak of Romulus sceptre, of the Image of Seru. Tullius, and of the Image of Claudia the vestal virgin, who though the three Temples were burned with fire to the earth, yet the fire could not approach to these Images and sceptre.  
Such terror and fear were of Images in all Countries, that for the taking of a tyle-stone from the Temple of juno by Fulv. Flaccus, he and his two sons died for it: 
Liv. 42  which thing so frighted the Senators, that they sent the tyle-stone back again to Iunoes Temple.  
The like punishment Qu. Pleminius had for the spoiling of Proserpinaes Temple, 
Iunoes teeth.  so that king Masinissa being presented with certain ivory teeth, which came from Melita, understanding they were Iunoes teeth, with much fear excused himself, and sent them back again, least the goddesse juno would be offended with him, as shee was with Flaccus. 
The fear of Images.   
The fear of Images was in many Countries, that neither Religion nor laws were made, unless they were authorized by Images, and permitted by Augurers. 
Plut. Mirrors.   
As in crete King Minos was wont every ninth year to climb a high rock, and there to stay a while, as though he were that while instructed by supiter, with what Religion and laws he should rule the people of crete.  
And for that these Kings would observe their Religion and laws, 
Val. Max. de. relic. cap. 3  by their Gods thus authorised, Cne. Calpurnius, in his time, being consul, by the consent of the senators made a Decree, That all Philosophers and Chaldaean Astrologers should bee banished out of Rome and italy, 
Philosophes banished from Rome.  within ten dayes, least they should deceive the people with philosophy and astronomy.  
egypt the Mother of all superstition, which carried their Gods before them in their ensigns, 
The house of Iuda,& Israel, compared to two Harlots. Eze. 23.  as chief Capraines; with her two daughters Athens, and Rome, were ever accused with the superstition( some time) of jerusalem and Samaria, which the Prophet calls Aholah and Aholibah: two common harlots that defiled themselves with the idolatry of the assyrians, and the babylonians, and the chaldeans.  
In egypt the Iewes were taught to say to Aron, fac nobis Deos, make us Gods to go before us; 
Horses, Dog●, and Cats burned.  so that in Rome they butted Horses, in Greece Dogges, in egypt Cates, Crocodiles, and many other such fowls, and beasts, and that by such men as were Emperours and kings.  
Alexander the great, 
Alex. ab Alexandro Lib. 6. cap. 19.  butted his horse Bucephalus in Bucephalia: Comodus an Emperour of Rome butted his horse Prasinus, in no base place in Rome, but in Vaticano: and King Merthes made rich tombs for his crows, Cats and Crocodiles, in palude myridis in egypt.  
I wish it were so amongst Christians( that should fear that cursed sentence: 
Deut. 27.  Cursed bee they that serve idols and Images) that they would also bury their Images, as these Heathen Princes haue butted their beasts; or as jacob did Rahels Image; burn them as josias did in jerusalem, and threw the ashes into Cedron.  
Sometime Pope Adrian in Rome, 
Pope Adrian. Gen. 35.  would haue done( as jacob and josias did in Israel) destroy all Idols and Images throughout Rome and all italy: 
Hiefield, cap. 7. de terra.  calls his cardinals and clergy to a Synod, where this whole purpose was opened; that many secrets done by the Popes and cardinals, were revealed by these Images per clandestinus intermatros?  
One of his cardinals said, Holy Father, if you bury these Images as jacob did, 
4. Reg. 23.  some will seek them out as Laban did: if you burn them as josias did, and throw the ashes into Tiber, the wind will so scatter the ashes, that they will increase to as many Images, as the Serpents teeth of Medea did to armed men.  
In the time of ahab and Manasses, 
4. Reg. 16.  Israel was full of Idolarie, nothing but Idolatria sortilegia& homicidia, the Altar and the gods of Damascus.  
In the time of Amasias the gods of Edome: 
The gods of Edom.  in the time of Achas, not onely the gods of Damascus, the gods of Edome, but also the gods of Syria, 
2. Paralip. 18.  for Achas said; Dij regum Syriae auxiliantur eis, I will worship and serve them.  
So that Images in Israel, were as much honoured and worshipped as amongst the Greekes and the Romans; qui quaerebant Deum inter deos, that sought out God amongst their Images.  
King Asa did not so, he destroyed their Idols and their groves in the land of Iuda. 
3 Reg. 15.  Iosephat overthrew their gods and their altars in Mount sinai. 
4. Reg. 18.  Ezechias purged the Temple of jerusalem of their idolatrous relics, and broke the brazen Serpent into powder.  
The Poet feigns, 
Mae tamorph.  that the three fatal Ladies of destiny were appointed Scribes and Secretaries unto jupiter, to writ his laws and decrees in brazen Tables, which the Heathens did more reverence and esteem then the Iewes did the Table in Mount Sinai, written by the finger of God, 
Exod. 20.  and there given to Moses to instruct the children of Israel.  
Amongst the Ephesians, 
The Image of Diana.  the majesty of the great goddesse Diana, whose Image came down from heaven was great, and so great, that Paul escaped narrowly from them alive.  
The Image of Moloch in Tophet in the Valie of Hinuon, 
Moloch. 4. Reg. 23  where they offered their sons and daughters, in sacrifice to their god Moloch, where not only the King of Moab, offered his eldest son, that should reign King after him: 
4 Reg. 16.  but Ahaz, King of Iuda, did offer his son through fire.  
At the spoil of Rhodes, the Citizens requested nothing, neither wealth, nor treasure at Cassius hand, but this, ne a cunctis Deorum simulacris spoliarentur. That he would not take their gods away altogether. So did Laban expostulate with jacob for his gods, and so did Micheas run after the Tribe of Dan, for his Image: and, so many run to Rome, to Hispaine after Images, and some keep their Images close in Great britain.   
FINIS.