[illustration]
Behold the figure of that man of Parts
who dive'd into the Secrets of all Arts,
A Second Solomon, the mighty Hee
That try'de them all, and found them Vanity.

THE
VANITY
OF
ARTS
AND
SCIENCES.

BY
Henry Cornelius Agrippa, Knight,
Doctor of both Laws,
Judge of the Prerogative-Court,
AND
Counsellour to Charles the Fifth,
Emperour of Germany.

ECCLES.
Vanity of Vanities, all is Vanity.

LONDON:
Printed by J. C. for Samuel Speed, and sold by the
Booksellers of London and Westminster. 1676.

TO THE READER.

Studious Reader,

WIlt thou not look upon
this Labour of mine,
to be a most bold and
almost Herculean at∣tempt,
to wage War against the
Giant-like Opposition of all the Arts
and Sciences? And thus to challenge
the stoutest Hunters of Nature? Do∣ctors
will knit their enraged brows up∣on
me: the Authority of Masters, the
endeavours of the Batchelors of Art,
the heat of the Schoolmen, the sedition
of the Mechanicks, will be all up in
arms against me. All which if I stab
at one blow, will it not be a greater
work than Hercules in the accomplish∣ment
of all his Labours was ever
guilty of? Shall I not have performed


a nobler Task, if with no less danger
and labour, I overcome these Monsters
of Schools, Universities and Pulpits?
For I am not ignorant how bloody a
Battle I must fight, or how hazardous
and difficult the War will be, being to
meet with such an Army of potent Ene∣mies.
Wo is me, with what Engins
will they seek to destroy me? With
what weight will they not endeavour to
crush me? What reproaches will they
not endeavour to throw upon me? The
Grammarians will rail at me: the E∣tymologists
will derive my name from
the Gout: the mad Poets will call me
Goat and Momus: the frivolous Hi∣storians
will profane me beyond Pausa∣nias
or Herostratus: the obstreperous
Rhetoricians will plague me with their
big Words and mimical Gestures: the
quarrelsome Logicians will confound
me with their Syllogismes. The nim∣ble
Sophisters will sawe my jawes with
the snaffles of their subtle Questions.
The barbarous Lullist will make me


mad with his absurd Soloecisms. The
Atome-numbring Arithmeticians will
set an host of Vsurers upon me. The
Gamesters will curse me. The Musici∣ans
will sing Ballads of me. The proud
Matrons will expel me their Meetings.
The Wenches will deny to kiss me. The
giggling Girls will laugh, and cry, I
dance like a Camel. The lewd Players
will kill me in a Tragedy. The in∣tricate
Geometrician will imprison me
in his Triangles and Tetragonals. The
vain Painter will make me more ugly
than an Ape, or Thersites himself.
The Cosmographer will banish me a∣mongst
the Bears into Greenland. The
Astrologer will erect some wicked
Scheme or other for me. The Physio∣gnomist
will defame me for being im∣potent.
The Epicures will bespew me
to death. The Tyrant will crucifie me
in Phalaris's Bull. Hypocrites will
declaim against me in their Pulpits. The
Whores will pox me. The Priests will
excommunicate me. The blasphemous


Marriner will throw me over-board.
The yawling Hunter will set his Dogs
upon me. The Souldier will plunder
me. The Ordure-tasting Physicians
will throw their Vrinal at my Head.
The Chyrurgeons will anatomize me.
The Lawyers will accuse me of Treason.
The Judges will condemn me. Thus,
though I omit for brevities sake many
others, dost thou not see, Reader,
what dangers I am like to run through?
But I am in hopes to avoid their fury,
provided that thou, patient to hear the
Truth, and laying all Prepossession and
Obstinacy aside, wilt but give thy mind
candidly and without passion to read
what I have writ. I have moreover
the Word of God to defend me, which
with an undaunted Courage I intend to
make use of for my Buckler. I would
have thee moreover to know, that I
have not writ these things either out
of Hatred, Envy, Ambition, or vain
Errour, nor did Arrogance prompt me
to it; but of all Causes the most just


and truest: because I see that so many
men, pufft up with Humane Knowledge
and Learning, not only contemn and
despise the Oracles of the Sacred Scri∣pture,
but also prosecute and deride it
with the same contempt. Others we
see, though to themselves they seem to
be more holy, who endeavour to con∣firm
and approve the Lawes of Christ,
yet attribute more Authority to the Ma∣ximes
of Philosophers, than to the holy
Prophets of God, the Evangelists or
Apostles, though there be so vast a dif∣ference
between them. Moreover, we
finde that a most detestable Custome has
invaded all or most Schools of Learn∣ing,
to swear their Disciples never to
contradict Aristotle, Boethius, Tho∣mas
Albertus, or some such like School-Deity:
From whom if there be any
that differ so much as a nails breadth,
him they proclaim a scandalous Here∣tick,
a Criminal against the Holy Sci∣ences,
fit only to be consumed in Fire
and Flames. Therefore these and •∣cious


Giants, these Enemies of Scripture
are to be set upon, their Bulwarks and
Castles are to be stormed: And it be∣hoves
us to shew how intolerable the
blindness of Men is, to wander from
the truth, misguided by so many Sci∣ences
and Arts, and by so many Au∣thors
and Doctors thereof. For how
great a boldness is it, what an arrogant
presumption, to prefer the Schools of
Philosophers before the Church of
Christ? and to extol or equal the Opi∣nions
of Men, to the Word of God?
Lastly, how impious a piece of Tyranny
it is, to captivate the Wits of Students
to prefixed Authors, and to deprive
their Disciples of the liberty of search∣ing
after and following the Truth? All
which things being so manifest, that
they cannot be denied, I may be the
more easily pardoned, if I seem to have
more freely and bitterly inveighed a∣gainst
some sorts of Sciences and their
Professors,

Farewel.

The LIFE of Henry Cornelius Agrippa, Knight, AND Judge of the Prerogative Court.

HEnry Cornelius Agrippa, de∣scended
from a Noble Fa∣mily
of Nettesheim in Bel∣gia,
was by his Parents so
educated, that he became
Doctor of the Laws and
Physick, Master of the Rolls,
and Judge of the Spiritual Court. He was
naturally inclined to study, making it his Re∣creation
from his Youth to learn: Nor was
his Labour spent in vain; for by his Ingenuity
he obtained wonderful Skill and Knowledge
in the several various Arts and Sciences. Not∣withstanding
which, his Fancy guided him
to attend or accompany the Army of the
Princes, with whom he so prudently behaved
himself, that he gained the affections of all
that knew him; and for his singular Valour,
was created Knight in the Field. It was a∣bout
the year 1530, that his Merits grew
great, and he became the Subject of every
〈◊〉 Wonder and Discourse, some admiring


his Learning, others his Valour; and all with
a reverend adoration applauding him. In his
Studies he grew expert in Occult Philosophy,
and composed four Books thereof; whose in∣comparable
Worth is beyond the reach of an
Encomium. Not long after that, he published
this his Satyrical Invective, or Cynical Decla∣mation
against the Vanity of Arts and Sciences;
informing and affirming with much Reason,
Learning, and Piety, that all things are in∣certain,
except onely the pure and solid Word
of God. He likewise composed a• History
of the double Coronation of Charles the Em∣perour,
to whom his Parts advanced him to
be his Counsellour. Then he composed a Trea∣tise
of the Excellency of the Feminine Sex;
and another of the Apparition of Spirits.
Divers were of opinion that he held a Cor∣respondency
with Devils, since he published
Commentaries on the Ars Brevis of Raymund
Lully, and was extremely inclined to delight in
the study of Occult Philosophy and Astrology.
To vindicate himself from those various Asper∣sions
that arose concerning him, he published
an Apology, wherein he shewed that what he
did, was purely done by Art; nor did he ex∣ceed
the bounds thereof.

In the year 1538, he wrote many learned O∣rations,
by which his Wit appeared to be ex∣cellent:
Amongst the large number, these Ten
were the chief: The first, on Plato's Banquet,


uttered in the Academy of Tricina, contain∣ing
the praise of Love. The second, on Her∣mes
Trismegistus, treating on the power and
wisdom of Almighty God. The third, in be∣half
of one who was about to take his degree
of Doctor. The fourth, for the Lords of Metz;
he being then chosen their Advocate and their
Orator. The fifth, to the Senate of Luxemburgh,
in behalf of the Lords of Metz. The sixth, for
the said Lords, by way of Salutation to the
Prince and Bishop thereof. The seventh, like∣wise
for the aforesaid Lords, by way of Saluta∣tion
to a Nobleman. The eighth, in behalf of
a certain Kinsman of his, a Carmelite, made Bat∣chelor
of Divinity when he received his Re∣gency
at Paris. The ninth, for the Son of Chri∣stiern
King of Denmark, Norway, and Sweden,
delivered at the coming of the Emperour. The
tenth, at the Funeral of the Lady Margeret,
Princess of Austria and Burgundy. He also
writ a Dialogue concerning Man; and a De∣clamation
of a disputable Opinion concerning
Original Sin, to the Bishop of Cyrene; an E∣pistle
to Michael de Arando, Bishop of St. Paul;
a Complaint upon a Calumny, printed at Stras∣burgh,
1539. These are the chief of those
Pyramids that disperse the Glories of Agrippa,
who grew eminently famous, not onely among
the Germans, but all other Nations too. He
was much beloved, more admired, and some∣what
envied: Momus will carp, although a∣mong


the Gods: Hercules amongst the Heroes,
hunts after Monsters: Pluto amongst the De∣vils,
as King of Hell, is angry with the Ghosts:
Democritus amongst Philosophers, derides and
laughs at all things; and on the other side,
Heraclitus, as if his Eyes were a Fountain of
Tears, is always weeping: Pirrhias is ignorant
of all things; and Aristotle believeth that he
himself knows all things: Diogen•s scorneth all
things; and Cornelius Agrippa spareth none:
he contemneth, knows, is ignorant, weeps,
laughs, is angry, pursueth, carps at all things,
being himself a most Satyrical Philosopher.

His Epitaph.
WHy weep'st thou, Marble? is thy Trust
Too great for such a Sacred Dust?
Or dost thou make thy Pious moan,
That we might turn our Hearts from Stone?
As Converts then we'll weep with you;
Our Hearts shall melt to Marble too:
For there's penn'd up within thy Pit,
A world compos'd of Worth and Wit.

On the LEARNED AUTHOR Of the Vanity of ARTS and SCIENCES.
ILlustrious Pen-man, whose immortal Name
Speaks thee above the loudest blast of Fame,
Since thou for learning wast the choicest He,
Whose Head was Europe's University.
Oxford and Cambridge both, do still admire
How thou attained'st thy Celestical Fire.
Well might great Charles, though Germans Em∣peror,
Confer with thee, Dame Nature's Counsellor.
'Twas pity thou wast born, great Soul, for why?
Thousands have di'd for grief, that thou didst die.
Yet thy rare Works that after thee survive,
Instruct the Learned that at present live.
The Destinies sure sent thee in their rage,
To teach the World, and to correct the Age,
Like some prodigious Wit, within the Sphere
Of being Priest, and a Philosopher;
A Prophet, and a Poet, to exclaim
Against the Worthies, and to laugh at Fame;

To unfold Mysteries, and be i'th' List
Of all the choice, the chief Evangelist.
I'm full of wonder, when I contemplate
Thee, and thy Works, ordain'd to conquer Fate:
An Extasie surprizes every part.
I seem a Man, and yet I want my Heart;
From me 'tis flown, and yet methinks it meets
Again, when I peruse thy learned Sheets.
Then in a Grove I'm lost; and wish I may
Get out, yet Pleasure forces me to stay:
For there's delight that doth the Senses fill,
As Accents written with an Angels Quill.
To fix thy Sepulchre we'll shew our Arts,
Cementing that with Tears and broken Hearts.
Can broken Hearts an Habitation make?
If not, for grief of that, our Hearts shall break.
Thou needest no Supporter, for thy Staff
Shall be thy Works, thy Fame thy Epitaph.
For when weak Poets have their Praises spent,
Thy Name shall be thine own rich Monument.
S S.

Licensed,

September 18. 1675.

Roger L'•strange.


An ALPHABETICAL TABLE OF CONTENTS.
Of
ARithmetick Page 50-53
Architecture 77
Astronomy 82
Astrology 88
A•gury 103
Agriculture 243-250
Apothecaries 299
Anatomy 304
Alchymy 31•
Advocates 324
Of
Balls 60
Beginning of natural things 1••
Beggery 211
Of
Cosmimetry 74
Chiromancy 10•
Conjuring 115
Cabalists 12•
Ceremonies 173
Court-Discipline 22•
Courtiers Noble 22•
Vulgar 230
Court-Ladies 234
Chirurgery 303

Cattle-curing 304
Cookery 307
Chy••stry 312
Canon-Law 320
Conclusion of the Work 364
Of
Dicing 51
Dancing 60
Divination 99
Dreams 105
Dieting 305
Of
Elements of Letters 9
Of
Fishing 245
F••ling 246
Of
Grammar 12
Geomancy 50.103
Geometry 66
Of
History 26
Holy-days 170
Husbandry 243
Hunting 246
Heraldry 276
Of
Images 164
Inquisition 327
Interpretative Theology 336
Of
Logick 40
Lullius Art 47
Looking-Glasses 73
Law in general 316
Study 326

Of
Memory 48
Mathematicks in general 49
Musick 54
Miners and Metals 80
Metoposcopy 100
Madness 107
Magick in general 109
Mathematical Magick 112
Metaphysicks 142
Moral Phylosophy 146
Monks 183
Merchandizing 237
Military Art 253
Masters of Arts 357
Of
Natural Magick 110
Necromancy 115
Natural Philosophy 128
Nobility 257
Of
Opticks 67
Oeconomy in general 216
Private 218
Of
Poesie 21
Pythagorean chance 52
Perspectives 67
Painting 69
Plastick 70
Prospective 73
Physiognomy 100
Plurality of the World 131
Politicks 154
Pandarism 193
Paymasters 241

Pasturage 243
Physick in general 281
Practical 285
Publick Notaries 325
Prophetick Theology 340
Praise of the Ass 360
Of
Rhetorick 33
Rhetorism 65
Religion in general 161
Regal Oeconomy 224
Of
Sciences in general 1
Sophistry 43
Stage-dancing 63
Statuary 70
Speculatory Divination 105
Soul 133
Superiours of the Church 177
Study of the Law 326
Scholastick Theology 331
Of
Theurgy 119
Temples 168
Theology Scholastick 331
Interpretative 336
Prophetick 340
Of
Witchcraft 113-126
Whoring 187
Word of God 348
Page 1
OF THE INCERTAINTY & VANITY OF Worldly ARTS & SCIENCES.
CHAP. I.
Of the Sciences in General.
IT is an old Opinion, and the con∣curring
and unanimous judgment
almost of all Philosophers, where∣by
they uphold, that every Sci∣ence
addeth so much of a sublime
Nature to Man himself, accor∣ding
to the Capacity and Worth
of every Person, a• many times
enables them to Translate themselves beyond the Li∣mits
of Humanity, even to the Celestial Seats of the
Blessed. From hence have proceeded those various and
innumerable Encomiums of the Sciences, whereby eve∣ry
one hath endeavour'd, in accurate, as well as long
Orations, to prefer, and as it were to extol beyond the
Heavens themselves, those Arts and Mysteries, where∣in,
Page 2

with continual Labour, he hath exercised the strength
and vigour of his Ingenuity or Invention. But I, perswa∣ded
by reasons of another nature, do verily believe, that
there is nothing more pernicious, nothing more de∣structive
to the well-being of Men, or to the Salvation
of our Souls, than the Arts and Sciences themselves.
And therefore quite contrary to what has been hitherto
practized, my Opinion is, That these Arts and Scien∣ces
are so far from being to be extoll'd with such high
applauses and Panegyricks, that they are rather for the
most part to be disprais'd and vilifi'd: And that in∣deed
there is none which does not merit just cause of
Reproof and Censure; nor any one which of it self de∣serves
any praise or commendation, unless what it
may borrow from the Ingenuity and Virtue of the first
possessor. However, I would have you take this Opi∣nion
of mine in that modest Construction, which may
imagine, that I neither go about to reprehend those who
are of a contrary judgment; or that I intend to ar∣rogate
any thing singly singular to my •elf, above others:
Therefore I shall entreat you to suspend your Censure
of me, differing in this one thing from all others; so
long as you find me laying an auspicious Foundation
of proof, not upon Vulgar Arguments drawn from
the Superficies and out-side of things, but upon the
most firm reasons deduc'd from the most hidden bow∣els
of secret Knowledge; and this not in the sharp
stile of Demosthenes or Chrysippus, which may not so
well beseem a Professor of Christianity, but would ra∣ther
shew me to be a vain pursuer of flattery and osten∣tation,
while I endeavour to varnish my Speech with
the Fucus's of Eloquence. For to speak Properly, not
Rhetorically, to intend the truth of the Matter, not
the ornament of Language, is the du•• of one Professing
Sacred Literature. For the seat of Truth is not in the
Tongue, but in the Heart. Neither is it of importance,
Page 3

what Language we use in the Relation of Truth, seeing
that falshood only wants Eloquence, and the trap∣pings
of Words, whereby to insinuate into the minds of
Men; but the language of Truth, as Euripides wri∣teth,
is plain and simple; not seeking the graces of Art,
or painted Flourishes. Therefore if this great Work
of ours, undertaken without any Flowers of Eloquence
(which in the series of our Discourse we have not so
much flighted as condemned) do prove offensive
to your more delicate ears; we entreat you to bear
it with the same patience, as once one of the Roman
Emperours made use of, when he stood still with his
whole Army to hear the tittle-tattle of an imperti∣nent
Woman: and with the same humour that King
Archelaus was wont to hear Persons that were Hoarse,
and of an unpleasant Utterance; that thereby after∣wards
he might take the more delight in the pleasing
sounds of Eloquent Rhetoricians, and Tuneful Voices.
Remember that saying of Theophrastus,

That the most Illiterate were able to speak in the presence of the most Elegant Persons, while they spake nothing but Truth and Reason.
And now that I may no lon∣ger keep ye in suspence, through what Tracts and By∣ways I have as it were hinted out this Opinion of mine, it is time that I declare unto ye. But first I must ad∣monish ye, That all Sciences are as well evil as good, and that they bring us no other advantage to excel as Deities, more than what the Serpent promis'd of old, when he said, Ye shall be as Gods, knowing good and evil. Let him therefore glory in this Serpent, who boasts himself in knowledge; which we read the He∣resie of the Ophites not a little unbeseemingly to have done, who Worship'd a Serpent among the rest of their Superstitions, as being the Creature that first in∣troduc'd the knowledge of Virtue into Paradise. To this agrees that Platonick Fable which feigns, That one
Page 4
Theutus being offended with Mankind, was the first rai∣ser of that Devil, call'd the Sciences; not less hurtful than profitable: as Thamus King of Aegypt wisely discourses, writing of the Inventors of Arts & Letters. Hence most Grammarians Expound and Interpret the word Da∣mons, as much as to say Artists. But leaving these Fables to their Poets and Philosophers, suppose there were no other Inventors of Arts than Men themselves, yet were they the Sons of the worst Generation, even the Sons of Cain, of whom it is truly said, The sons of this world are wise• than the sons of light in this generation. If men be there∣fore the Inventors of Arts, is it not said, Every man is a Lyer, neither is there one that doth good? But grant on the other side, that there may be some good men; yet follows it not, that the Sciences themselves have any thing of ver∣tue, any thing of truth in them, but what they reap and borrow from the Inventors and possessors thereof: For if they light upon any evil Person, they are hurtful; as a per∣verse Grammarian, an Ostentatious Poet, a lying Histori∣an, a flattering Rhetorician, a litigious Logician, a turbu∣lent Sophister, a loquacions Lullist, a Lotterist Arithme∣tician, a lascivious Musician, a shameless Dancing-master, a boasting Geometrician, a wandring Cosmographer, a pernicious Architect, a Pirat-Navigator, a fallacious Astro∣loger, a wicked Magician, a perfidious Cabalist, a dream∣ing Naturalist, a Wonder-faigning Metaphysician, a mo∣rose Ethic, a treacherous Polititian, a tyrannical Prince, an oppressing Magistrate, a seditious People, a Schismatical Priest, a superstitious Monk, a prodigal Husband, a bar∣gain-breaking Merchant, a pilling Customer, a sloathful Husbandman, a careless Shepherd, an envious Fisherman, a bawling Hunter, a plundering Souldier, an exacting Landlord, a murderous Physician, a poysoning Apotheca∣ry, a glutton-Cook, a deceitful Alchymist, a jugling Law∣yer, a perfidious Notary, a Bribe-taking Judge, and a he∣retical and seducing Divine. So that there is nothing
Page 5
more ominous than Art and Knowledge guarded with impiety, seeing that every man becomes a ready Inven∣tor, and learned Author of evil things. If it light upon a person that is not so evil as foolish, there is nothing more insolent or Dogmatical, having besides its own headstrong obstinacie, the authority of Learning, and the weapons of Argument to defend its own fury; which o∣ther fools wanting, are more tame and quietly mad: As Plato saith of the Rhetorician, That the more simple and illiterate he is, the more he will take upon him to declaim; will imitate all things, and think himself not unwor∣thy of any undertaking. So that there is nothing more deadly, than to be as it were rationally mad. But if good and just men be the possessors of Knowledge, then Arts and Sciences may probably become useful to the publick Weal, though they render their possessors nothing more happy. For it is not, as Porphyrius and Iamblicus report, That Happiness consists in the multitude of Arts, or heaps of Words. For should that be true, they that were most loa∣den with Sciences, would be most happy; and those that wanted them, would on the other side be altogether un∣happy; and hence it would come to pass, That Philoso∣phers would be more happy than Divines. For true Bea∣titude consists not in the knowledge of good Things, but in good Life; not in Understanding, but in living Under∣standingly. Neither is it great Learning, but Good Will, that joyns Men to God. Nor do outward Arts avail to Happiness, only as Conditional means, not the Causes of compleating our Happiness, unless assisted with a Life an∣swerable to the nature of those good things we profess. Therefore saith Cicero in his Oration for Archias,
Ex∣perience tells us, That Nature without Learning is more diligent in the pursuit of Praise and Vertue, than Learning without natural Inclination.
It shall not then be needful (as the followers of Averroes contend) so vi∣olently to labour to season our minds with the so long,
Page 6
so tedious, so difficult, so unattainable learning of all sorts of Sciences, which Arist•tle confesses to be a common felicity, and easie to be attain'd to by labour and diligence; but only to give our selves to what is more easie and common to all, the Contemplation of the most noble Object of all things, God: which com∣mon Act of Contemplation so easie to All men, is not obtain'd by Syllogism and Contemplation, but by Belief and Adoration. Where is then the great feli∣city of enjoying the Sciences? where is the praise and beatitude of the wise Philosophers, that make so much noise in the School, founding with the Encomiums of those Men whose souls perhaps in the mean time are at that instant suffering the Torments of Hell? This St. Au∣stin saw and fear'd, while he exclaims with St. Paul, The unlearned rise, and take heaven by force: while we with all our Knowledg, are cast down into Hell. So that▪ if we may be bold to confess the Truth, That the Tradition of all Sciences are so dangerous and incon∣stant, that it is far safer to be Ignorant, than to know: Adam had never been Ejected out of Paradise, had not the Serpent been his Master to teach him Good and Evil. And St. Paul would have them thrown out of the Church, that would know more than they ought. Socrates, when he had div'd into the Secrets of all sorts of Science, was then by the Oracle adjudged to be the wisest among many, when he had publickly pro∣fessed, That he knew nothing. The knowledge of all Sciences is so difficult, if I may not say impossible, that the age of Man will not suffice to learn the perfection of one Art as it ought to be: Which Ec∣clesiastes seems to intimate, where he saith, Then I beheld the whole Work of God, that man cannot find out the work that is wrought under the Sun; for the which man laboureth to seek it, and cannot find it: yea, and though the wise man think to know it, he cannot find
Page 7
it. Nothing can happen more Pestilential to Man, than Knowledge: this is that true Plague that invades all Mankind with so much confusion that subverts all Innocence; subjecting us to so many Clouds of Sin and Error, and at length to Death. This is that that hath extinguish'd the Light of Faith, casting our Souls into profound darkness, which condemning the Truth has mounted Error to a Throne. Therefore in my Opinion, neither is Valentinian the Emperor to be dis∣prais'd, who is reported to be such an open Enemy of Learning; nor is Licinius to be accompted blame∣worthy, who affirm'd Learning to be the Poyson and bane of the Commonwealth. But such is the large freeness, and free largeness of Truth, as can be appre∣hended by no contemplations of Science, by no judg∣ment of Sence how quick soever; by no evident proof, no Syllogistical Demonstration, no humane Discourse of Reason, but only by Faith: which he that is indu∣ed with, Aristotle in his Book of First Resolves, ac∣compts to be in a better Condition, than he that▪ is indued with Knowledge: which Words Philoponus Expounding, saith, is to be better disposed, as more know∣ing by Faith, than by Demonstration, which is done by the cause. Therefore saith Theophrastus in his Book of Supernaturals, As to so far, we may discern by the Cause, taking our beginnings from the Sences; but after we have passed the Extreams, and first Principles, we can go no farther, either because we know not the Cause, or through the defect of our weak understanding. Plato in his Timaeus saith,
That our Abilities will not reach to the Explanation of those things, but commands to believe those that deliver'd them before, though they speak without any necessity of Demonstration.
For the Academick Philosophers were in high esteem, for affirming, That nothing could be Affirmed. There were also the Pyronicks, and many others, who were
Page 8
of the same Opinion, That nothing could be affirmed. So that Knowledge hath nothing super-excellent above Belief, especially where the Integrity of the Author directs the freewill of Believing. Hence that Pythago∣rical Answer of He hath said it; And that vulgar Proverb of the Peripateticks, We are to believe every man expert in his Art. Thus we believe the Gram∣marian, as to the signification of Words. The Logi∣cian believes the Parts of Speech, delivered by the Grammarian. The Rhetorician takes for granted his Forms of Argument, from the Logician. The Poet borrows his Measures from the Musician. The Geo∣metrician takes his Proportions from the Arithmetici∣an: And upon both these, the Astrologer pins his sleeve. Supernaturalists use the Conjectures of Natu∣ralists, and every Artist rightly trusts to the Method and Rules of another: For every Science hath certain Prin∣ciples that must be believed, and can be by no means Demonstrated; which if any one deny, those Philoso∣phers will streight cry out, He is not •o be Disputed withal, as a denyer of Principles; or else they will deliver him over to the rack of his own experience: as if one should deny Fire to be hot, let him be thrown into the Fire, and then resolve the Question. So that of Philosophers, they are forc'd to become Executi∣oners, compelling men to believe that by force, that they cannot teach by Reason. To a Commonwealth there can be nothing more pernitious than Learning and Science, wherein if some happen to excel the rest, all things are carried by their Determination, as taking up∣on them to be most Knowing; who thereupon laying hold upon the simplicity and unskilfulness of the Mul∣titude, usurp all Authority to themselves; which is oft the occasion of the changing Popular States into Oli∣garchie, which dividing into Factions, is at length easily oppress'd by single Tyranny: which never any man in
Page 9
the World was ever known to attain to without Know∣ledge, without Learning, without Literature; only Sylla the Dictator, who an Illiterate person, invaded and obtained the Supream Government: to whose igno∣rance the Commonwealth was yet so far beholding, that it was the occasion that at length of his own accord he quitted his great Command. Furthermore, all Sci∣ences are but the Opinions and Decrees of private Men; as well those that are of use, as those that are prejudicial; as well those that are wholsome, as those that are pestiferous; as well the bad as the good; being never perfect, but both doubtful, full of Error and Contention: and that this is evident, we shall make appear, by taking a survey, and making a par∣ticular inspection into every particular Science.
CHAP. 2.
Of the first Elements of Letters.
FOR who sees not, that the Arts of well speaking,
that is to say, Grammar, Logick, Rhetorick, which
are but the Porches and Wickets of Sciences, but not
of Knowledge, are oft-times the Causes of more mis∣chief
then delight? which notwithstanding have no
other rule of Truth for their Establishment, than the
Decrees and Statutes of their first Institutors; which e∣vidently
appears in the Invention of Letters themselves,
which are the Elements and Materials of all Arts.
The first Letters were Caldaean, invented by Abraham,
as Philo affirms, and were in use among the Galdae∣ans,
Assyrians, and Phoenicians; though others say, that
Radamanth was the first that fram'd Letters among
the Assyrians. After this, Moses delivered certain Cha∣racters
Page 10

to the Jews, though not the same which are
us'd at this day; the Author of which, Ezra is said
to be, and not only so, but of all the Books of the
Old Testament. Afterwards, one Linus a Calcidian
is said to have brought over Letters out of Phoenicia
into Greece, being the Phoenician Characters, which
were there used till Cadmus the Son of Agenor made
publick among them other new Letters of another
sort, sixteen in Number; to which in the time of the
Trojan War Palamedes added four more; and after
him, Simonides the Melitian as many more. To the
Aegyptians it is said that one Memnon first taught the
use of Writing by the Portraitures of Beasts, as is
seen in their Obelisks; but as for Letters, Mercurie is
said to be the first that gave them the Knowledge
thereof: that Mercurie, whom Lactantius affirmeth to
be the first of that Name, to whom Vulcan the Son
of Nilus succeeded in the Kingdom. But the first that
taught the use of Letters among the Latines, was Ni∣costrata,
sirnam'd Carmenta. Thus we see seven sorts
of Letters most famous in Antiquity, the Hebrew,
Greek, Latin, Syriac, Caldean, Aegyptian, and Getic.
Of which in a very Antient Manuscript Crinitus re∣ports
that he hath read these following Verses.

First Moses Hebrew Letters did invent:
To A•tica the wise Phoenicians sent:
The Latine ones Nicostrata found out:
Syriac and Caldee, Abram without doubt:
Ipsis the Aegyptians taught, not with less Art:
To Getans, Galsela did theirs impart.
But other People and Barbarous Nations of latter
times have invented new Letters. For Cordanus▪ the
Bishop invented Letters for the Goths; and the An∣cient
Franks, who under the Leading of Marcomirus
Page 11

and Pharamond vanquish'd the Gauls, us'd certain
Characters very little different from the Greeks: which
Letters Wastaldus, writing their History in their own
Language, made use of. There are also other Letters
extant among the Franks, whose inventor one Dora∣cus
is said to be, far differing in Character from those
of Wastaldus; together with others, of whom Hi∣chus
the Frank was Author, who came out of Scythi•
to the Mouth of the Rhyne with Marcomir. Beda al∣so
produces the Characters of certain Norman Let∣ters,
but without any certainty of their first Inventor.
Many other Nations have appointed for their own use
several new Characters of Letters; either borrowed
from the Ancients, or which they did impart, change,
and corrupt: Thus the Dalmatians corrupted the Gre∣cian;
the Armenians the Caldean; the Lombards and
Goths defac'd and alter'd the Latin Characters. Many
Ancient Letters are also quite lost, as of the Ancient
Hetrurians, which notwithstanding formerly were in
high esteem among the Romans, as Livy and Pliny wit∣ness.
Of which Letters, the Characters are to be seen
in many Ancient Coyns, although their significa∣tion
be altogether unknown. For the Romans here∣tofore
Conquering the greatest part of the World, took
from many Nations the use of their own Letters,
and violently impos'd upon them their own Forms.
In the like manner the Hebrew Letters were lost in
the Captivity of Babylon, and their Language was cor∣rupted
by the Caldeans. Thus the ancient Letters
of the Germans, Spaniards, and other Nations, perish'd
upon introducing the Roman Character; and their
Languages were also by the same means wholly cor∣rupted.
On the other side, the Letters and Language
of the Romans were corrupted and chang'd by the
Goths, Lombards, Franks, and other Barbarous Nations:
Neither is the Latin Language now in use the same
Page 12

with that in times of yore. Concerning the Hebrew
Language and Character, there is no small dissention
among the Talmudists; for Rabbi Jehuda saith, That
Adam the first man spake the Aramaean Language. Mar∣surra
affirms, That the Law was delivered by Moses,
in the Character which is said to be the Hebrew; but
in the Sacred Idiome of Speech, which being afterwards
chang'd into the Aramaean Idiome, and written in the
Assyrian Character by Esdras; a little while after re∣taining
the Assyrian Character, reassum'd the Sacred
Idiome. Others say, That the Law was not Written
in other Characters at first, than those at present known;
but that sometimes it was changed upon their fallings
away, and by and by restor'd upon their Repentance.
Rabbi Simon the Son of Eleazer believes neither the
Language nor Character to have at any time been
chang'd: So little of certain concerning the Hebrew
Letters is there among the Hebrews themselves. And
indeed, such are the alterations hapning through the
Vicissitude of times, that there are no Languages or
Letters that are able to make good the Antiquity or
Truth of their first Original.

CHAP. 3.
Of Grammar.
YET out of these so inconstant, and in all Ages
mutable Principles of Letters and Languages,
Grammar first, then the other Arts of well speaking
proceeded: For when it seem'd to be of little use to
know Letters, unless they were joyn'd together in a
certain Method and Form, and Syllables fram'd there∣of,
which at length might grow into Words and Sen∣tences
Page 13

for the understanding of Speech; then did cer∣tain
Ingenious Men undertake to Ordain Rules of
speaking; that is to say, the Construction of govern∣ment
of Words and things signifi'd, imposing as it
were a bridle upon Speech, that whatever was writ∣ten
or said according to those Rules, should be
well written or said, and should be the Art of well
speaking, which Art they call'd Grammar. The
first Inventor whereof among the Grecians is said
to be Prometheus. Crates Mallotes was the first that
brought it into Rome, being sent by Attalus between
the second and third Punic War; which afterwards
Palaemo Profess'd with great Ostentation, so that he
gave a new Name thereto, calling Grammar the Po∣laemonian
Art: A man so Arrogant, that he boasted
That Letters had their beginning, and should dye with
him; so prov'd, that he despis'd all the most Learned
men of this Age; not forbearing to call Marcus Va•∣ro
Hog. However, the Latin Grammar is so bar∣ren,
and so much beholden to Greek Literature, that
whoever understands not so much, is to be ejected
out of the Number of Grammarians. Therefore all
the Foundation and Reason of Grammar consists on∣ly
in the use and Authority of our Ancestors, who
have been pleas'd, that a thing shall be so call'd and
so written, that words shall be so compounded and
construed; which being so done, they esteem well done.
From whence though Grammar boast it self to be the
Art of well-speaking, yet doth it falsly claim that
Pre-eminence, seeing that with more advantage we
learn that very thing from our Mothers and Nurses,
rather than from the Grammarians. The Language
and Speech of the Gracchi, (who were most Eloquent
Men) their Mother Cornelia polish'd and adorn'd. Istria
taught her Son Siles, Son of Aripethis King of Scy∣thia,
the Greek Tongue. And it is well known, that
Page 14

in many Provinces where Forreign Colonies have been
introduc'd, the Children have still retain'd the Dialect
of their Mothers. Hence it is, that Plato and Quin∣tilian
are so careful in appointing Rules for the choice
of a fit Nurse. Far be it from us therefore to acknow∣ledge
the reason of well-speaking to these Gramma∣rians;
who professing Grammar only, and making that
their only business, yet are skill'd in nothing less.
Priscian could not learn this Art in the whole time of
his Life. And Didymus is said to have four, some
say six thousand Books upon this Subject. They re∣port
that Claudius Caesar was so given to the Greek
Tongue, that he added three new Letters thereto,
which he afterwards made use of when he was a Prince.
Charles the Great is said to have Compil'd a Gram∣mar
for the German Tongue, giving new Names to
the Months and Winds. Even to this hour how
men toyl and labour Day and Night! scribling con∣tinually
of all sorts, Commentaries, Forms of Elegan∣cy,
or Phrases, Questions, Annotations, Animadversi∣ons,
Observations, Castigations, Centuries, Miscella∣nies,
Antiquities, Paradoxes, Collections, Additions,
Lucubrations, Editions upon Editions. And yet not one
of them all, whether Grecian or Latine hath given any
accompt how the Parts of Speech are to be distinguish'd,
or what order is to be observ'd in their Construction;
or whether there be only fifteen Pronouns, as Priscian
believes, or whether more, as Di•medes and Focas will
have it: whether a Participle put by its self, be some∣times
a Participle, or whether Gerunds are Nouns or
Verbs: why among the Greeks, Nouns plural of the
Neuter Gender are joyn'd with a Verb of the singu∣lar
Number: upon what accompt it may be lawful to
pronounce in um, Latine words terminating a and us,
as for Margarita, Margaritum; for Punctus, Punctum:
how it comes that the Word Jupiter makes Jovis in
Page 15

the Genitive Case: Why many write most Latin words
with a Greek Diphthong, others not; as Foelix, Quaestio:
whether the Latin Diphthongs are only written, and not
pronounced; or whether there be a double pronunci∣ation
in one Syllable: Likewise, why in some Latine
words some use the Greek y, and some the Latin i
only; as in considero: Why in some words some dou∣ble
the Letters, some not; as causa, caussa; religio, relli∣gio:
Why the word Caccabus, by position long, by rea∣son
of the double cc, is notwithstanding most com∣monly
by the Poets made a Dactyle: Whether Ari∣stotles
word for the Soul, ought to be writ endelechia
with a Delta, or entelechia with a Tau. I omit their
infinitie and never-to-be-reconcil'd contentions about
Accents, Orthography, Pronounciation of Letters, Fi∣gures,
Etymologies, Analogies, Declinings, manner of
Signification, change of Cases, variety of Tenses,
Moods, Persons, Numbers; as also about the various
impediments and order of Construction. Lastly, con∣cerning
the Number and Pedigree of the Latin Let∣ters,
whether H be a Letter or not; and many other
trifles of the same Nature: so that not only as to
Words and Syllables, but also in the very Elements
and Foundations of Grammar it self, no reason can be
given of such their continual warfare. Such a kind of
Battel as this, Lucian of Samos has very elegant∣ly
describ'd, about the Consonants S and T, whether
should have the Victory in the word Tbalassa, or Tha∣latta:
Answerable to which, one Andreas Salernita∣nus
hath with very much wit compil'd his Gramma∣tical
War. But these are poor and low things; but
more, and of greater Consequenc•, could we urge
concerning their deprav'd significations of Words, with
which they impose upon the greatest part of the Uni∣verse,
not a little to the damage of the Publick Weal,
while they interpret subjection to the Law, Servitude;
Page 16

Liberty of the People, they call that when every one
has Liberty to do what he pleases; Acrisonomie or
Equality of right they call that, when there is the same
punishment, the same reward to all alike. In like
manner they call that a quiet and peaceable Govern∣ment,
when all things submit to the inordinate will
of the Prince; That a happy Government, when the
People wallow in ease and luxury. By such-like ex∣positions
as these, and many other, Physick and Law
are corrupted: nay, the very Scriptures, and Christ him∣self,
are compell'd to be at a kind of variance one with
another, and himself with himself; wresting those holy
words not according to the meaning of the holy
Ghost, nor to the Advantage of humane Salvation,
but to the sense and meaning of their insignificant Com∣pendiums
and discants thereupon: whence arise most
eminent mischiefs; Error in Words, being many times
the parent of Error in Matter. This mistake was
grievous to Saul first King of the Jews, in the word
Zobar, which signifies both a Male, and the Memory.
So that when God said, I will root out the memory of
Amalech, Saul thought he had sufficiently executed
the Command, in destroying all the Males. The like
Error befell the Greeks and Latines in the word Phos,
which signifies both Light, and Man; by which ambi∣guity
of the word, the ancient adorers of Saturn be∣ing
deceiv'd, were wont to Sacrifice a Man in their
usual Ceremonies; whereas otherwise they might have
as well appeas'd their Deity by the only kindling of
proper Lights and Fires: which Error was afterwards
reform'd by the prudence of Hercules. Last of all,
Divines and holy Friers mixing themselves among the
Tribe of Grammarians, are forc'd to make use of He∣resie
to make good their Contests about the significa∣tion
of Words, overturning the Scriptures for Gram∣mars
sake; evil Interpreters of words well spoken:
Page 17

men truly vain, and truly unhappy, blinding themselves
with their own Art, and flying the Light of Truth;
who while they over-diligently scrutinize into the sorce
of Words, lose the sence of the Scripture, not willing
to understand the word of Truth: which puts us in
mind of the story of the Priest, who having many Hosts
at one Elevation, for fear of committing a Grammar-absurdity,
cry'd out, These are my Bodies. Whence arose
that execrable Heresie of the Antidicomarianites and the
Elvidians, denying the perpetual Virginity of the Blessed
Virgin, but from that one word until, where it is said,
Because Joseph did not know her until she had brought
forth her first-born? What strife and contention have
those two Syllables from and through rais'd between
the Latin and Greek Church! The Latines asserting
the Holy Ghost to proceed from the Father and from
the Son; the Greeks denying him to proceed from
the Son, but from the Father through the Son. How
many Tragedies has the word Nisi been the occasion
of in the Council of Basil! the Bohemians asserting the
Lords Supper to be necessary in both kinds, because
it is written, Vnless ye eat the Flesh of the Son of Man
and drink his Blood, ye shall not have life in ye. Whence
that Opinion of the Waldenses and others their fol∣lowers
concerning the Eucharist, but from the word is,
which they will have Symbolically understood, which
the Roman Church would have meant Essentially?
There are other pernicious Heresies of the Grammari∣ans,
but so nice, so subtile, that unless the Oxonians
the most acute Divines of England, or the Sorbonists
of Paris, had discovered them with their Lynx's eyes,
and condemned 'um under their great Seals, it would
be difficult to shun them▪ of this nature are those sub∣tleties,
which is best said, Christ thou Preachest, Christ
Preacheth; I Believest, thou Believeth, Believing am
I: also that the Word, the permanent Word, may be
Page 18

depriv'd of all its accidents: also that there is no
name of the Third Person, and the like; which if they
be Heretical, then are Isaias and Malachy in the first
place to be accompted Hereticks, who both introduce
God speaking of himself in the Third Person: the
first, when God speaks to Ezechiel, saying, Ego addet,
not addam super dies tuos. The other is this, Et Do∣mini
Ego, ubi est timor meus? In which place he makes
God giving himself the appellation of Dominos in the
plural Number. Much rather ought they to be ac∣compted
Hereticks, who are now esteem'd the chief
Divines in the Roman World, amusing and clouding
the whole Doctrine of the Orthodox Church, with
noveltie of Pronunciation contrary to all the rules and
maximes of Grammar, with far-strain'd words, new-made
Vocabularies, and abstruse Sophisms; teaching
moreover, That the Doctrine of Theology cannot be
truly delivered in neat and genuine Language. And
a miserable thing it is to consider, what Debates, what
Errors these obstinate Grammarians and proud Sophists
are the occasion of, by means of their perverse and impe∣rious
Interpretations of Words; while some out of
words gather Sentences; others, out of Sentences ga∣ther
Words. Hence in Physick, in both Laws, in Philoso∣phy,
in Theology, infinite Arguments and Errors arise.
For Grammarians demonstrate nothing, but solely lean
upon Authorities, which are oft-times so various and
discordant among themselves, that of necessity the
most of them must be false; insomuch that they who
most confide in their Precepts, must be thought to ut∣ter
least of all to the purpose. For all the Laws of
Speech abide not with the Grammarians, but with the
People, that by continual custom attain the use and ha∣bit
of well-speaking. Now the vigor of the Latine
Tongue after it ceased among the People, through the
Invasion of barbarous Nations, the true substance thereof
Page 19

is not to be sought among the Grammarians, but
among the most Authentick and Learned Authors, as
Cicero, Cato, V•rro, both Plinies, Quintilian, Seneca, Sue∣tonius,
Quintus Curtius, Livie, Salust, and such-like; in
whose Writings only remain the delights of the Latine
Language, and the Custom of well-Speaking; not in
the scribblements of Grammatical Letter-mongers, who
by their starch'd Rules concerning declining of Verbs
and Cases, Compounds and Deponents, impose more up∣on
the Latine Tongue, and oftentimes frame to them∣selves
stranger words than is fit for the Latine Lan∣guage
to own. Though it be apparent to the World,
that there is no faith to be given to these Grammari∣ans
touching the truth of the Latine Tongue, yet these
impertinent Scriblers arrogate to themselves to be the
only Censurers of other Mens Writings, their Judges
and Interpreters, and all Books and Authors to reduce
into Method, and to allow or reject at their pleasures.
Never was any Author of so sublime a wit whatever
extant, which has scap'd their malicious slanders, or
whom they have not tax'd and calumniated as they
thought good. They accuse Plato of Confusion, of
whose faults George Trap•zund hath put forth several
Books, who as Crinitus declares, is therefore by others
call'd the Parent of Truth and Verity. They seek per∣spicuity
in Aristotle, condemn him of Obscurity, giv∣ing
him the nickname of Sepi• (or Cuttle-fish.) Ver∣gil
they condemn for little Wit, and for being a Pla•a∣rie,
and an Usurper of other mens Works. Demosthenes
displeases Tully. On the ot••r side, Tully that great
Rhetorician of the Latines, is accus'd of Bribery, re∣proach'd
for being Fearful, superfluous in Repetitions,
cold in his Joking, tedious in his Exordiums, idle in
his Digressions, seldome growing Warm, slowly Swel∣ling,
yea, reprehended by those even of our Age, and
by Capella tax'd for his disorderly Stile, but more by
Page 20
Apollinaris branded for being Flat and Insipid. Trogus
condemns Livies Orations for Fictions. Plautus and
Horace cannot agree. Lucilius is damn'd for the rustick∣ness
of his hobling Verse. Pliny like a Rapid Stream
is said to grasp and overflow with too much Matter.
Ovid is complain'd of, for too much Indulging his own
Fancy. Salust is accus'd of affectation, by Assinius
Pollio. Terence could do little without the assistance
of Labeo and Scipio. Seneca is adjudg'd to be Lime
without Sand; whom Quintilian taxed in these words:
If he had not contemn'd his Equals, had he not been Co∣vetuous,
had he not too much lov'd and admir'd his own
things, if he had not injur'd weighty Matters with trivial
Sentences, he then might have been esteemed more in the
judgment of Learned Men, than in the Love of Children.
Marcus Varro is call'd a Hog. Macrobius a most Learn∣ed
man degraded, as one of an impudent and ungrate∣ful
Genius: neither is there any that ever wrote in
Latine, whom Laurentius Valla the Learnedest of all
the Grammarians hath spar'd in his Anger; and yet
him hath Mancinellus most cruelly butchered. Servius
of old was thought to have well deserved of the Latine
Tongue, yet hath Bero•ldus most furiou•ly oppos'd
him; and our later Grammarians altogether shun him
as a Barbarian. Thus all the Grammarians rage one
against another: but lastly, by their means it comes to
pass, that the Translation of the Holy Scriptures, under
pretence of Correction, hath been so often chang'd, that
now it seems altogether to differ from it self: Through
their devices and censures, those doubts now raigning
have been rais'd concerning the Revelation, the Epistle
of St. Paul to the Hebrews, the Epistle of Jude; and
many other places and Chapters of the New Testament
by many call'd in question, even to an endeavour of sub∣verting
the Evangiles themselves. But now to the
Poets.

Page 21
CHAP. 4.
Of Poesie.
POeste, in the Judgment of Quintilian, is another part
of Grammar: for this reason not a little proud, that
heretofore Theaters and Amphitheaters, the most stately
Fabricks of the time, were with great cost and magnifi∣cence
erected, not for Philosophers, Lawyers, Physici∣ans;
not for Rhetoricians, Mathematicians, or Divines
but to represent the Fables of the Poets. An Art inven∣ted
to no other purpose, but with lascivious Rhythmes,
measure of Sillables, and the gingling noise of fine
words, to allure and charm the Ears of men addicted
to folly; and furthermore, with the pleasing intice∣ments
of Fables, and mistakes of feigned Stories, to
insnare and deceive the mind. Therefore hath she
deserv'd no other title, than to be the female Architect
of falshood, and the preserver of idle and fond opinions.
And though we may pardon so much of her as coun•e∣nances
Madness, Drunkenness, Impudence, and Bold∣ness;
yet who can bear with Patience her undaun∣ted
Confidence in maintaining Lyes? For what cor∣ner
of the Earth hath she not fill'd with her hairbrain'd
Trifles, and idle Fables! Taking the first rise of her fa∣bulous
Stories from the very Chaos, she relates the di∣visions
of Heaven, the birth of Venus, the fight of the
Titans, the infancy of Jove, the deceits of Rhea, and
cheat of the Stone, Saturnus Bonds, the Rebellion of the
Gyants, the Thievery and Punishment of Promethe•, the
wandrings of Delos, the travail of Latona, the slaughter
Page 22

of Pytho, the Treachery of Tyrus, Deau•ale••s Flood,
Stones turn'd into Men, the Butcheries of Iacchus, the
Fraud of Juno, Semel•s Conflagration the double Prog•∣ny
of Bacchus, and whatever is reported of Minerva, Vul∣can,
Erichthonius, Boreas, 〈◊〉, Theseus, Aegeus,
Castor, Pollux, the Rape of Helen, the death of Hip∣polytus;
To these may be added the absconding of Ce∣res,
the Rape of Proserpina, together with the stor•s
of Minos, Cadmus, Niobe, Pe•theus, Attaeus, Oedipus, the
Labours of Hercules, the Fight of the Sun and Neptune,
Athamas madness, •o turn'd into a H••fer, and Argos
her keeper kill'd by Mercury, with those other Dreams of
the Golden Fleece, Peleus, Jason, Medaea; the death of
Agamemnon, and punishment of Clytemnestra, Danaë, Per∣seus,
Gorgon, Cassiopea, Andromeda, Orpheus, Orestes, the
Travels of Aeneas and Vlysses, Circe, Thelagon, Aeolus,
Palamedes, Nauplius, Ajax, Daphne, Ariadne, Europa,
Phaedra, Pasiphaë, Daedalus, Icarus, Glaucus, Atlas, Gery∣on,
Tantalus; Pan, Centaurs, Satyrs, Syrens, and what∣ever
else has been delivered to memory concerning
these notorious untruths. Neither hath she been con∣tented
only with Mankind, but also she hath made the
Gods themselves Parties to her delusive Stories, rela∣ting
in pleasing measures, and in the mischievous charms
of Verse, their Birth, their Deceases, Strifes, Quarrels,
Animosities, Battles, Wounds, Lamentations, Bonds,
Loves, Lusts, Fornications, Adulteries; not only de∣ceiving
and infecting the present Age, but having neat∣ly
preserv'd and pickled up these be••ialities of the Gods
in neat Verse and Meter, communicates the same to
posterity, like the Venome of Mad Doggs, com∣pelling
all that are Bit, to be in the same con∣dition.
And with so much Art are her Lyes woven,
that they are often prejudicial to true History, as
appears by the feigned Adultery of Dido with Aeneas,
and the taking of •rey by the Greeks. Some there are
Page 23

arrived at such a height of madness, that they ascribe
some share of Divinity to her, because the Devils for∣merly
return'd their Answers in Poetical Anagrams.
Hence Poets are in some sence said to be Prophets, and
inspired from above; their trifling Verses being us'd
as Oracles and Answers of Divination; which is the
reason that Spartianus, in the Life of Trajan, makes
mention of Sortes Homericae, so called from the Verse
of Homer, and of the Vergilianae sortes, so nam'd from
the Poems of Vergil, which superstition is now trans∣ferr'd
and apply'd to sacred Text, and the Poetry of
the Psalms, not without the connivance of some of the
greatest Masters of our Religion. But to return to
Poesie St. Austin; hath commanded it to be exil'd
from the City of God: Heathen Plato expels it out of
his Common-wealth, and Cicero forbids it to be ad∣mitted:
Socrates admonishes the person that desires to
keep the Virgin-purity of his good name undefiled, to
beware of the acquaintance of Poets, for that their
power to praise is not so great, as the force that lies
in their slander and dispraise. Thus we see Minos, ce∣lebrated
by Homer and Hesiod for the justest of Kings,
because he made War upon the Athenians, rais'd all
the Tragick Poets about his Ears, who immediately
sent him packing to Hell. Penelope, so famous in Ho∣mer
for her Chastity, yet Licophron reproaches as one
that lay with many Adulterers. Dido, a most vertuous
and continent Widow, Foundress of Carthage, Enni∣us
the Poet, in his Poem upon Scipio's Life, feigns to
have unchastly lov'd Aeneas, whom by computation of
time it was impossible for her to have seen▪ And Ver∣gil
confirms the same so plausibly, that the Story
hath almost gain'd belief. At length this Liberty of
lying and slandering was advanced to that height,
that the Censors thought fit to enact a Law, whereby
the falshoods and reproaches of Poets might be sup∣pressed.
Page 24

Among the Ancient Romans, Poesie was
held in great disrepute, so that whoever gave his
mind to the Study thereof, was, as Gellius and Cato
witness, accounted as a publick Enemy. And Q. Ful∣vius
was accused by M. Cato, for that he going Pro-Con∣sul
into Asia, had taken Ennius the Poet along with
him to bear him company. Neither doth that great
Justiciary, the Emperor Justinian, give any freedom
or immunity to the Professors thereof. Homer was
call'd the Philosopher of all Poets, and the Poet of
all Philosophers; yet the Athenians laid a Fine upon
him as a Mad-man, of fifty Drachma's; and they
laught at and derided Ti•hteus the Poet, as one beside
his Wits. The Lacedaemonians also commanded the
Books of Archilochus the Poet to be carried out of
their City. And thus the best and wisest of Men
have always despised Poesie as the Parent of Lies, find∣ing
Poets to be such monstrous Lyers, as being such who
never made it their Study to speak or deliver in Writing
any thing of sound knowledge, only to tickle the Ears
and Fancies of vain Persons with idle Stories, always
building Castles in the Air, as Campanus hath truly said
of them.

Mad Poets only on their Verses feed;
Reject their Fables, they will starve for need:
Their Lyes their Riches are, and all their Gold
They faign, and think that they enjoy; so bold
To think the Palm grows only the reward
To Crown the Brows of every lying Bard.
Furthermore, there are most desperate contentions
not only about the Forms and Figures of Verses, and
also concerning the Feet, Accents and quantity of
Syllables long and short (for these are the Trisles of
Grammarians) but also about their own Toys, Fig∣ments,
Page 25

and Lyes: for example, the Club of Hercules, the
chast Tree, the Letters of the Hyacinth, the daughters
of Niobe, the Tree under which Latona brought forth;
as also concerning the Country of Homer, and his Se∣pulcher:
Which was eldest in time, Homer or Hesiod:
Whether Patroclus were before Achilles: In what At∣tire
Anacharsis the Scythian slept: Why Homer did
not honour Palamedes: whether Lucan be to be pla∣ced
among the Poets, or Hereticks: Also concerning
the thefts of Vergil, and what time of the year he dy∣ed.
Who was the Author of the little Epigrams, is
a great Contest among the Grammarians, and hither∣to
undecided. To say truth, all the Verses of the
Poets are full of Impostures and Fables, invented for
the delight of Fools, under pretence of Flattery, or de∣traction
of the worst of Men. Whatever Poets do,
whether they relate, praise or invoke,'tis all but in
flattery of their own Fables; again, whether they in∣veigh,
satyrize, or accuse, they do it in applause of
their own Fables, acting always the parts of Mad-men.
Rightly therefore did Democritus call Poesie
not an Art, but Madness. Therefore Plato said, that
he never knockt at a Poets Doors, being in his Wits.
Then are Poets said to express most admirable lines,
when they are either Mad or Drunk. For this cause
St. Austin calls Poesie the Wine of Error, quaft only by
drunken Doctors. St. Jerome also calls Poesie the
Meat of the Devils. An Art of it self thin and naked,
which is in reality a meer insipid thing, unless it be
clad and season'd with some other learning. An Art
always hungry, always starving, and like Mice, feed∣ing
on stollen Cates, yet I know not with what bold∣ness
in the midst of their trifles and fables, like Tithonus
Grashoppers, the Lycian Frogs, the Myrmidons Emmets,
promising to themselves immortal Fame and Glory.

Page 26
Live happy then, such Charms my numbers boast,
No day shall see ye in Oblivion lost.
Which indeed is no Fame or Reward at all, or at
most very little profitable. Neither is it the Office of a
Poet, but of a Historian, to prolong the life of Repu∣tation.

CHAP. VI.
Of History.
NOw History is a Narration of Actions, either with
praise or dispraise, which declares and sets forth
the conduct and event of great things, the Actions
of Kings and Illustrious Men, according to the order
of Time and Place. Therefore most Men think this
to be the Mistress of well-living, and most useful for
the instruction thereof; for that by the examples of
great things, it both incites the best of Men, out of a
desire of Immortal Glory, to undertake great and no∣ble
Actions, and also for fear of perpetual Infamy, it
deters wicked Men from Vice. But it often falls out
contrary; and many, as Livie relat• of Manlius Capi∣tolinus,
had rather purchase great than good Fame:
and when they cannot obtain their desired greatness
by vertuous means, will endeavour to atchieve it by
Acts of Impiety; as Justin out of Trogus relates of
Pausanias the young Macedonian, famous for the Mur∣der
of King Philip; and is also justifyed of Herostra∣tus,
who burnt the Temple of Diana, the most famous
Structure in the World, which had been two hundred
years in building, at the expence of all Asia; as Gel∣lius,
Page 27

Valerius, and Solinus report. And although it was
enacted under most severe Penalties, that no Man
should so much as make mention of his name, either
by Word or Writing; yet he attain'd the end which
spurr'd him on to commit so great a Villany, his name
being still remembred, and yet living to this our pre∣sent
Age. But let us return to History; Which being
a thing that above all things promises Order, Fideli∣ty,
Coherence, and Truth, is yet defective in every
one; For Historians are at such variance among them∣selves,
delivering several Tales of one and the same
Story, that it is impossible but that most of them
must be the greatest Lyers in the World. For to omit
the beginning of the World, the Universal Deluge,
the Building of Rome, or of any other great City
from whence they generally commence the first begin∣nings
of all their huge Narratives, of which they are
all altogether ignorant, of the other generally very
incredulous, and of the third very uncertain what to
determine: For these things being the most remote in
time, more easily gain Pardon for vulgar Error. But
as to what concerns later times and Ages, within the
memory of our Ancestors, there is no excuse that
can be admitted for their Lying. Now the causes
why they so much differ among themselves, are ma∣ny.
For the most of Historians, because they were
not living at the same time, or were not present at
the Actions, or conversant with the persons, taking
their Relations upon trust at the second hand, mist
the chief scope of Truth and Certainty. Of which
Vice Eratost•enes, Metrodorus, Speptius, Possidonius,
and Patrocles the Geographer, are accused by Stra∣bo.
Others there are, who having seen by halves,
as in a March, or as Mendicant Travellers to per∣form
Vows, viewing many Provinces, undertake
to compile Histories; such as formerly Onosicritus
Page 28

and Aristobulus set forth concerning India. Some
others to please their own Fancies will feign upon
true History, and sometimes for the Fables sake o∣mit
the whole Truth, as Diodorus Siculus notes
of Herodotus Liberianus; and Vopiscus of Trebellius,
Tertullian and Orosius of Tacitus; among which you
may likewise reckon Danudes and Philostratus. O∣thers
convert the whole Story into Fables, as Gui∣dius,
C•esias, Haecateus, and many other of the An∣cient
Historiographers. Others there are, who im∣pudently
arrogating to themselves the Name and
Title of Historians, lest they should seem to be
ignorant of any thing, or to have borrowed from
others, presume to write strange and wonderful Re∣lations
of unknown Places, and inaccessible Provin∣ces.
Of which nature, are those Figments of the
Arimaspi, Gryphons, Pigmies, Cranes, People with
Dogs Heads, the Astromori, People with Horses Feet,
the Phanissii and the Trogladytes; a-kin to which are
those Relations that ave• the Northern Seas to be
frozen all over: However, they find Fools, and Men
without Wit or Judgment, who believe these things,
and take 'um for Oracles. In the number of these
idle Writers is Ephorus to be reckoned, who related
that there was but one City in Ireland; as also Ste∣phen
the Graecian, who said the Franks were a Peo∣ple
of Italy, and that Vienna was a City of Galilee;
together with Arianus, that affirm'd the Germans to
be Borderers upon Ionia; and Dionysius, so notorious
for his tales of the Pyrenaean Hills. For further
confirmation, we find that what Tacitus, Marcel∣lus,
Orosius, and Blondus discourse concerning
many places of Germany, is for the most part ve∣ry
unagreeable to Truth. Falsly doth Strabo af∣firm,
that Ister, which is the Donaw, rises not far
from the Adriatick Sea: Falsly doth Herodotus af∣firm
Page 29

the same River to flow from the West, that it
rises among the Celtae, the farthest people of all Eu∣rope,
and disgorges it self among the Scythians.
Again, falsly doth Strabo relate, that the Rivers
Lapus, and Visurgus, flow as far a Hanasus; when
as Lapus falls into the Rhine, and Visurgus into
the Sea. So Pliny relates, that the River Mosa
hastens into the Ocean, whereas it runs not into
the Ocean, but into the Rhine. Errors like these, we
find among Historians and Geographers of a later
date. Sabellicus makes the Alani to be descended
from the Alemanni, and the Hungarians from the
Huns. Moreover, he asserts the Goths and Getars
to be the Scythians, and confounds the Danes with
the Dacians, and fixes the Mountain of D. Ottilias
in Bavaria, which was not far from Argentoratum.
Volaterranus also will have Austerania and Austria,
the Avari and Savari, Lucerna and Naulium, to be
the same; and saith that Pliny makes mention of
the Switzers of the Canton of Bearn, when it is
known they were placed there long after by Bar∣tholdus,
Duke of the Zaringii. In like manner,
Conradus Celtes believes the Dacians and Cimbrians
to be the same; and places the Riphean Mountains
in Samaria, saying besides that, that the Gum
Amber distills out of a Tree. There are yet other
Historians guilty of greater Lies than this, and de∣serving
double blame, who though they were pre∣sent
at the transactions themselves, or otherwise
knowing the carriage and management of things, yet
overcome by favour and affection, in flattery of their
own Party, against the Faith of History, will con∣firm
Falsity for Truth, and deliver to Posterity a
wrong accompt of things. Of these there are some
who undertaking to write Histories in excuse, or
justification of some particular Mens Actions, and rela∣ting
Page 30

only such things as conduce to make good their
Argument, while they 〈◊〉 her dissemble, pass by, or ex∣tenuate
the rest, make imperfect and corrupt Histo∣ries.
Of which fault Blondus taxes Orosius, for that
he omits that famous overthrow in Italy, which
made the Goths Masters of Ravenna, Aquilegia, Fer∣rara,
and almost all Italy; lest he should injure
the Argument which he had propounded to him∣self.
Others there are, who out of Fear, Envy, or
Hatred, detract from the Truth. Others, while
they greedily desire to extol their own Acts, vili∣fie
the deeds of others, so to bring them into con∣tempt;
writing not what the thing is, but what
they desire it should have been: not doubting they
shall ever want those that will not only confirm,
but Patronize their untruths. This Vice was very
familiar among the Ancient Greek Authors, and at
this time many of your Annalists and Chronogra∣phers
are guilty of the same; as Sabellicus and
Blondus, in their Venetian Stories; Paulus Emylius,
and Gaguinus, in their Relations of the Franks.
Men whom, as Plutarch saith, Princes cherish for
no other reason, than that they by their smart wits
suffocating and concealing the Merits of others, may
be only free to advance their Actions, magnify'd
by the addition of Fables, countenanced by the Ma∣jesty
of History. Thus the Greek Historians writing
of the Inventors of things, assume and arrogate
all things to their own Countrimen. There is a∣nother
Crew the most abominable of all, which are
Flatterers, who endeavouring to deduce the pedi∣gree
of their Princes from the most▪ ancient Kings,
when they cannot compass their ends in the right
line, extravagate into forreign Pedigrees and Fa∣bles,
feigning the names both of Kings and pla∣ces,
not omitting any Fraud, that may help out
Page 31

their purpose. Of this sort is that Barbarian Hu∣•ibaldus,
who writing the History of the Franks,
has feigned the names of Scythia, Sicambria, and Pri∣amus
the younger, which never any Historian did
before, or ever followed him in doing after, unless
those that were like himself, as Gregorius Turonensis,
Rhegino, and Sigisbert, and some few others. Of
the same Chaff is Vitiscindus, who will have the
Saxons, the most ancient people of Germany, to be
descended from the Macedonians, especially the Race
of Alexander, whom the greatest part of the rest
pursue in the same Error. Many write Histories, not
so much for Truths sake, as to delight the Rea∣der,
and to set forth some Idea of a King which
they have framed to themselves. Whom if any one
convince of falshood, they cry they did not aim at
the Truth of Transaction, so much as the profit of
Posterity, and propagating the fame of their own
Ingenuity; therefore they do not relate how things
were done, but how they ought to have been done;
it not being their business obstinately to defend the
Truth, but to feign and falsify where it seems profi∣table,
calling Fabius to witness, that a lye is not to
be dispraised, which perswades to honesty: And
furthermore affirming, that when they write to po∣sterity,
it matters not under whose name, or in what
order of time the example of a good Prince be expo∣sed
to publick view. Thus Xenophon wrote the Story
of Cyrus, not as he was, but what he ought to have
been; propounding him as a true Pattern and example
of a Just and Heroick Prince. Hence it comes to pass
that many apt to feign by Nature, and using indu∣stry
therewithal, have applyed themselves to write
those Romances of Morgant, and Morgalona, Amadis,
Floran, Tyran, Conamor, Arthur, Lancelot, Tristram; ge∣nerally
unlearned, and worse than the mad Dreams of
Page 32

Poets, and more fabulous than Comedies and Fables
themselves. Among the learned, Lucian and Apulcius
obtain the first degree; part also of the History of
Herodotus is not to be left out, which Cicero denies
not be to very full of lies and ridiculous Fables. For
there we read of the Medes drinking up whole Rivers at
a Dinner, and how people sail'd over the Mountain
Athos.

And whatsoever else the lying Greek
In Story dares—
And these are the reasons that there is no exact
Truth to be found in Historie, though it be the thing
we most seek for there. Seeing then there are no
Writings of publick transactions that are able to
declare the real Truth, and convince Error, but that
every Man is left to his own opinion; hence it happens
that there is so much discord among Historians, in so
much that they write sometimes quite contrary of the
same things. In how many Places, saith Josephus, doth
Helianicus differ from Agesilaus in point of Genealogy!
in how many places doth Agesilaus correct Herodotus!
How doth Ephorus shew Hellanicus to be false in most
things! how doth Timaens rebuke Ephorus! and others
coming afterwards, how do they find fault with
Timaeus! but every one blames Herodotus. In
many things Thucydides is accused to be fallaci∣ous,
though he seem to have written very ten∣derly,
and with much care. This Josephus writes
of others, whom notwithstanding our Aegesippus very
severely corrects. Furthermore, many from the rela∣tions
of Historiographers relate many things, but not
upon proof; and those that go about to prove things
that are not to be justify'd, generally propound the
worst examples for imitation. For they who so much
Page 33

extol, and raise such lofty Pyramids to the praises of
Hercules, Achilles, Hector, Theseus, Epaminondas, Ly∣sander,
Themistocles, Xerxes, Cyrus, Darius, Alexander,
Pyrrhus, Hannibal, Scipio, Pompey, and Caesar; what
have they done, but describ'd the greatest and most fu∣rious
Thieves and Robbers in the World? Say they
were great Generals, yet were they the worst and
wickedest of men. If any one shall say to me, That
there is much wisdom to be gain'd by the reading of
History; I will grant it, so he allow that there is also
more impiety to be learnt: and indeed, as Martial
upon another occasion saith, There are some good things
made indifferent, but an infinite of Evil.

CHAP. VI.
Of Rhetorick.
NOW Rhetorick, which is the next, whether it
be an Art or no, is mainly disputed among
the most Learned men, and remains to this day a que∣stion
undetermin'd. For Socrates in Plato by most
sound Reasons argues it to be neither an Art nor a
Science, but a certain kind of subtilty, and that nei∣ther
noble nor honest, but meer low, illiberal, and
servile flattery. Lycias, Menedemus, and Cleanthes were
of Opinion, That Eloquence could not be compre∣hended
within the bounds of any Art, but that it pro∣ceeds
from Nature, which is the common School-mistris
of Mankind; and as occasion serves, teaches every
one to soothe, to r••ate pleasant Stories, and to use
Arguments: and as for Memory, right Pronunciation,
and Invention, they are meerly Natural Effects; which
Page 34

is indeed not a little evident in Antonius, the Prince of the
Latin Orators. And although before Thisias, Coraces,
and Gorgias, there was not any one who had either
taught, or wrote of Rhetorick; yet were there many
men, who through the strength of their Natural Parts
became to be very Eloquent. Furthermore, seeing
that Art is defin'd to be a Collection of Precepts,
it is a great Dispute among the Rhetoricians, what
that end should be, whether to perswade or to teach
good utterance: and not content with the true grounds,
they dayly seek to invent new and fictitious. To which
end, they have found out so many Theses, Hypotheses,
figures, colours, characters, suasorie phrases, contro∣versies,
declamations, proems, insinuations, courtships,
and artificial stories, that it is impossible to recount
them all; and yet they deny, that among all these,
the end of Rhetorick is to be found. This made the
Lacedaemonians altogether refuse it; believing that the
speech of good men ought to proceed from the sinceri∣ty
of the heart, not from the Hypocrisie of Studied
Artifice. The ancient Romans would not admit Rhe∣toricians
into their City in a long while. And when Ci∣cero
had after much labour endeavour'd to shew that
the faculty of making Orations did not proceed from
Art, but from Wisdom, as he aspires to prove in his
Book De Oratore; yet is not the Rhetorician whom he
there proposes for the only true pattern of an Orator
so well approv'd of; nay to Brutus, a man of singular
Integrity, no way pleasing. And always this Opinion
hath born sway, That the Precepts of Oratory are more
hurtful than useful to the Life of Man. And to say
truth, it is evident that the whole Discipline of Rhe∣torick
is nothing else but an Artificial help, or the
mystery of Flattery; or as some more boldly affirm,
Lying, whereby they endeavour, what they cannot
gain by truth, to effect by the flourishing varnishes of
Page 35

fine Language: As Archidamas the Sophist said of Pe∣ricles,
by the report of Eunapius; which Archidamas
being demanded which was the more powerful, Pe∣ricles
or himself made answer, If Pericles were over∣come
by me in War, yet such is his Eloquence of
Speech, that should be but discourse thereof, he would
rather appear a Victor, than a Person Vanquish'd. And
of Carneades, Pliny reports, That while he Disputed
it was hard to discern, what was true, and what not:
of whom it is likewise related, that when he had one
day spoken many things wisely and elegantly in the
behalf of Justice, the next day with the same Learning
and Eloquence declaim'd in her dispraise. There was
Corax a Rhetorician among the Syracusans, a man of
an accute Wit and promptness of Speech, who taught
this Art for gain. To him Tisias came, and not having
ready money, promis'd him double pay so soon as he
should have taught him his Art: which condition Co∣rax
willingly accepted, and taught him. Tisias having
afterwards learnt his Art, and intending to defraud Co∣rax
of his reward, demanded of him, What is Rhe∣toirck?
who answering, That it was effectual perswasi∣on:
Then said Tisias, Whatever agreement has been
made between us, if I can perswade my self that I owe
thee nothing, then shall I be quit of my Debt: If I can∣not
perswade my self, notwithstanding I shall then owe
thee nothing neither, because thou hast pretended to
teach me how to perswade. To which Corax reply'd,
Whatever, said he, I agreed to take of thee, 〈◊〉 can per∣swade
my self to take it, I ought so to do, because I have
so perswaded my self: If I cannot perswade my self, how∣ever
I ought to take my reward, for having bred a Scho∣lar
that so far excels his Master. When the Syracusans
heard 'um thus contending, and wrangling together,
they cry'd out, Bad Crows lay bad Eggs; meaning, That
bad Masters make worse Scholars. A story not unlike
Page 36

this, Gellius reports of Protagorus the Sophist, and Evath∣•us
his Disciple. Now as it is many times commenda∣ble,
delightful, and always profitable, to know how
for a man to express himself in neat, exact, discreet,
and fluent Language; so sometimes it falls out to be
a thing very much to be discommended, many times of
ill consequence, and always very much to be suspected:
wherefore Socrates thinks Rhetoricians worthy of no
respect, and will not allow them any power in a well-order'd
Commonwealth. And Plato excludes them
out of his Commonwealth with the same contempt as
he rejects Players and Poets, not without reason: For
there is nothing more dangerous in civil Affairs, than
this deluding Mystery, as that from whence all pre∣varicators,
juggling shufflers, backbiters, sycophants,
and all other leud and vile-tongu'd persons derive
their malice and knavery. With this Art many Per∣sons
endu'd, raise Seditions and Commotions in Na∣tions,
while by their nimble Tongues some are de∣ceiv'd,
some flatter'd, some over-perswaded; usurping as
it were a kind of Tyranny over men, not so subtle as
themselves. Therefore saith Euripides, It is Tyranni∣cal
to boast of Knowledge: and Aeschylus writes, That
compos'd Orations are the greatest Evils in the World.
And Raphael Volaterranus, a most studious lover of
Histories and Examples, confesses, That upon due con∣sideration
of all that he had read or seen either of anci∣ent
or modern Stories and Examples, he finds very
few Eloquent men to have been good men. Hath not
this thing call'd Eloquence, not only greatly disturb'd
most Potent Commonwealths, but also wholly ruin'd
them? Witness the Examples of Brutus, Crassus, Grac∣chus,
Cato, Cicero, Demosthenes, who as they were ac∣compted
the most Eloquent, so were they the most
seditious and turbulent of their time. For Censori∣ous
Cato being himself forty times accus'd, seven∣ty
Page 37

times accus'd others; being nothing but a continual
disturber of the Peace, with his mad Declamations, all
his life long. The other Cato, call'd Vticensis, by pro∣voking
Caesar, was a great occasion of the utter sub∣version
of the Roman Liberty. In like manner did
Cicero provoke Antony, to the great mischief of the Em∣pire;
and Demosthenes incensed Philip, to the ruine
of the Athenians; so that there is no State of Govern∣ment,
but has been highly injur'd by this wicked Art:
no society of men, that ever lent their Ears to the
Charms of Eloquence, that has not been extreamly
mischiefed thereby. Moreover, a confident Eloquence
prevails much in Judicature: Eloquence being the
Patroness, bad Causes are defended, the guilty are
sav'd from the punishment of the Law, and the in∣nocent
are Condemned. Marcus Cato, the most pru∣dent
among the Romans, forbad those three Athenian
Orators, Carneades, Critholaus, and Diogenes, to be
admitted to publick Audience in the City; being men
endu'd with such acuteness of Wit, and Eloquence of
speech, that they could with great ease make evil
good, and good evil. And Demosthenes was wont to
boast among his friends, That he could sway the Opi∣nions
of the Judges, by vertue of his Eloquence, which
way soever he pleased; and that according to his
will and pleasure, Philip and the Athenians either made
War or Peace. Such is the force of Eloquence, either
to allay or incite the Affections of men, having as it
were Supream Dominion over Nations, to make them
follow her Perswasions. For this reason C•cero was
at Rome call'd King, because he Rul'd and guided the
Senate by his Orations which way he pleas'd. Hence
it appears, that Rhetorick is nothing else but the Art
of moving and stirring the Affections by subtile Lan∣guage,
exquisite varnishings of neat Phrase and cun∣ning
insinuation, ravishing the minds of heedless Peo∣ple,
Page 38

leading them into the Captivity of Error, and sub∣verting
the sense and meaning of Truth. So that if
by the benefit of Nature there is nothing but may be
express'd in proper Language, what can be more pe∣stilent
than the fucus and varnishes of fallacious words?
The Language of Truth is simple, but quick and pe∣netrating,
a discerner of the intentions of the Heart,
and like a Sword easily cuts in sunder the difficult
Enthymems and Gordion-knots of Rhetorick. This
made Demosthenes, though he contemn'd all other the
fine and Eloquent speakers of his time, nevertheless,
to stand in awe of one Phocion, who also spoke pithily,
short, plainly, and to the purpose; and was there∣fore
wont to call him the Hatchet of his Orations.
Perchance, the Ancient Romans were not ignorant
of these things; who, as Suetonius witnesses, Twice
Expell'd Rhetoricians, by Publick Edict, out of the
City; once, when Faunius Strabo, and Valerius Messala
were Consuls; and the second time, in the Consul∣ships
of Domitius Aenobarbus, and Licinius Crassus:
and a third time, in the Raigne of Domitian the Em∣peror,
by an unanimous Decree of the Senate, they
were not only expell'd out of Rome, but also out of
all Italy. The Athenians forbad them to come near
the Seat of Judicature, as being perverters of Justice;
they also put to Death Timagoras, for flattering Da∣rius,
according to the custom of the Persians, in too
high and obsequious a manner. The Lacedaemonians
exil'd Tesiphone, only because he bragg'd, That he
could talk a whole day upon any Subject. For
there was nothing which they hated more, than this
curious Artifice of the Tongue, appertaining to men
that nothing regarded the speaking of Truth; but
whatever work they propose to themselves, that to
polish with high-flown and bigg words; and only
intending to deceive the minds of their Auditors,
Page 39

and to boast of their leading them by the Noses▪
And now it is evident, That never any men were made
better by this Art, but many worse; who, though
they sometimes speak handsomely of Vertue and Ho∣nest
things, yet are far more Polite, Elegant, and In∣genious
in the defence of Error, to sow Sedition, to
stir up Factions, to heap Slanders, and Reproaches,
and Calumnies, than in the reconciling of differen∣ces,
making peace, maintaining amity, or in the com∣mendation
of Love, Faith, or Religion. Moreover,
many men presuming too far upon this Art, have re∣volted
from the Orthodox Faith. From this Art
flow those numberless Sects, Heresies, and Superstiti∣ons,
that contaminate Religion; while some so con∣temn
the Scripture, because it abounds not in Cice∣ronian
Phrases, that many times they take part with
the quaint and fallacious Arguments of the Heathen
against the Catholick Truth: which is manifest from
the Tatian Hereticks; and from those whom Liba∣nius
the Sophist, and Symmachus the Orator, great
Champions of Idolatry; together with Celsus Afri∣canus,
and Julian the Apostate, seduced from the
true Religion, insulting over Christianity with their
flashes of Rhetorick: From whose pernicious and
Blasphemous Oratory, Hereticks have drawn many
perswasive Arguments to seduce simple People from
the true Faith. And do we not now adays see the
most Eminent and Learned, most Elegant and Sub∣tile
Doctors and Disputants in the World to be the
greatest heads of Heresies and Factions? So are
men affected with the Charms of Eloquence, that
rather than not be Ciceronians, they will turn Pagans.
These becoming Impious, while those that are more
zealously devoted to Aristotle and Plato, become al∣together
superstitious. But all these vain Bablers
that so fill the ears of their Auditors with their emp∣ty
Page 40

and idle Orations, shall one day stand before the
great Tribunal, to give an account of those Errors
which they have so vainly feigned, and invented
against the Truth of God.

CHAP. VII.
Of Logick.
LOgick succeeds in aid of the foregoing Arts, be∣ing
it self also the Mystery of contention and
darkness, by which the other Sciences are rendered
more obscure and difficult to be understood: and this
Logick, forsooth, they call the Art of Reasoning.
A most miserable and brutish sort of people surely,
that are not able to reason or discourse without the
Assistance of this Art. However, Servius Sulpitius ex∣tols
this for the greatest of all Sciences, and as it were
a Light to those things which are taught by others; as
being that which, as Cicero saith, distributes the whole
matter into parts, and by definition explains the hid∣den
sence of things, explains obscurity, distinguishes
between things doubtful, and points out the certain
Rule to distinguish Truth from Falshood. Further∣more,
the Logicians promise to find-out the Essential
definition of every thing, yet are not able to render
themselves Masters of their own word, in making
things so clear, but that they may be asked why they
could not as well call Man a Man, as Animal Rationale,
or a Mortal Rational Creature. More of this you
shall find in Boetius, whose Works are not esteem∣ed,
but are beyond all the Predicaments, Topicks, Ana∣lyticks,
and other trifles of Aristotle, whom the Peri∣pateticks
Page 41

following, believe that nothing can stand or
be known, unless what is prov'd by Syllogism, that
very Syllogism which is set forth by Aristotle; who ne∣ver
observed in all his Maximes, how all his Arguments
are deduced from suppositions, or things granted before:
whose rule those other great boasters following, have hi∣therto
as yet made out no true or real Demonstrations,
not so much as in Naturals, but deduce them all out of
the Precepts of Aristotle, or some other that went before
him, whose Authority they preserve and make use of
for all their Principles of Demonstration. Now Ari∣stotle
affirms that for true Demonstration, which Cre∣ates
a Science; which is made by Quiddities, as the
Logicians call them, and by the proper differences of
things to us unknown and hidden. He saith farther,
that Demonstration is made by the Causes; which Cau∣ses
proceed, either De, per, or secundum quod ipsum.
Which parts of Speech, being convertible, and rela∣ting
back one to another, yet, saith he, no circular De∣monstration
can be granted out of the Causes, for all
that. If therefore the Principles of Demonstration
are unknown, and that Circulation be not admitted,
certainly little or no knowledg can be thence conclu∣ded:
For we believe things demonstrated, through
certain very weak Principles, to which we assent ei∣ther
through the preceding authority of the wise, or
else approve by experience of our Sences. And indeed
all Knowledge hath its original from the Sences. And
it is a certain experiment of the Truth of Speech, as
Averroes saith, when the words agree with the things
thought. And that is most truly known, to the Know∣ledge
of which most Sences concur. Out of sensibles,
we are by the knowledge thereof led to all those things
that fall within the compass of our Knowledge. But
now when all the Sences are subject to be deceived,
they can surely produce to us no real experience.
Page 42

Wherefore seeing that the Sences cannot attain to an
Intellectual Nature, and that the causes of inferior
things, out of which the Natures, Properties, Effects,
and Passions of those things ought to be discovered
and demonstrated, are by the consent of all Men, al∣together
unknown to our Sences; doth it not hence
appear, that the way of Truth is wholly shut up, and
obscured from our Sences? So that all those deductions
and seeming Sciences deeply rooted in the Sences
themselves, must of necessity be altohgther erronious,
uncertain, and fallacious. Where is then the benefit of
Logick? where is the fruit of this Scientifical Demon∣stration
from Principles and Experiments? which when
we must be forced to consent to, as to known Terms,
will not those Principles and Experiments be rather
things perfectly known, than demonstrated? But let us
consider this Art a little more remotely. Logicians
reckon up ten Predicaments, which they call, most ge∣neral
Genus's: Those are Substance, Quantity, Quality,
Relation, When, Where, Scituation, Habit, Action, Passi∣on.
By which they hope to comprehend and under∣stand
all things whatever are contain'd within the
round circumference of the World. They add more∣over
five Predicables, so call'd, because they are pre∣dicated
of themselves, and of their parts; that is to
say, Genus, Species, Difference, Proper, Accident. Then
they assigne four Causes of every thing; the Ma∣terial,
Formal, Efficient, and Final; by which they
believe themselves able to discover the Truth or
Falshood of all things, by a certain infallible Demon∣stration.
Now they compound every Syllogism, o•
Demonstration, of three Terms: the first is the Sub∣ject
of the Question, and is called the Major; the
next the Predicate of the Question; the third is the
Middle, participating between both: with these terms
they form two Propositions, which they call the Pr•∣mises,
Page 43

out of which at length springs the Conclusion.
This is that egregious Engine, and these the Terms and
Parts thereof, whereby they undertake to joyn, divide,
and conclude all things, by the help of certain Axiomes
which they dream impossible to be refuted. These are
the deep and profound Mysteries of Artificial Logick,
invented with so much care by these fallacious Doctors,
which being such great and secret Mysteries, are not to
be exposed or learnt by any other, than they who are a∣ble
to give great rewards for the same, and to be at large
expences to purchase Authority among the Schoolmen.
These are the Nets, and these are the Hounds with
which they hunt the Truth of all things, whether natu∣ral,
as in Physicks; or supernatural, as in Metaphysicks: but
according to the Proverb of Clodius and Varro, can
never overtake, by reason of their bawling and braw∣ling
one with another.

CHAP. VIII.
Of Sophistry.
BUt the late Schools of Sophistry have made an ad∣dition
of far greater and more Monstrous Prodi∣gies;
such a Scroll of Infinitu•s, Comparatives, Super∣latives,
Incipits, and Desinits, Formalities, Haecceities,
Instances, Ampliatio•s, Restrictions, Districtions, Inten∣tions,
Suppositions, Appellations, Obligations, Con∣sequences,
Indissolubles, Exponibils, Replications, Ex∣clusives,
Instances, Cases, Particularizations, Supposits,
Mediates, Immediates, Completes, Incompletes, Com∣plexes,
Incomplexes, with many more vain and intole∣rable
Barbarisms, which are thick sown in their Logical
Systemes, whereby they endeavour to make all those
Page 44

things to appear Truths, which are in themselves abso∣lutely
false, and impossible; and those things which are
really true, like furies breaking out of the Trojan Horse,
they seek to ruine and destroy with the Flames of their
barbarous words. Others there are, who will admit
of no more than three Predicaments, not but two Fi∣gures
of Syllogisms, and of them but eight Moods;
laughing to scorn all Modal Compositions, together
with concrete and abstract Terms. Others are not
wanting who have found out the eleventh Predica∣ment,
and a fourth Figure of Syllogisms; Increasing
the number likewise of Predicables and Causes; and
have moreover invented so many invincible Stoical sub∣tleties,
that the Niceties of Cleanthes and Chrysippus,
together with the little conceits of Daphita, Euthydemus,
and Dionysiodorus, seem dull, and meer rustical, when
compared with the new devices of our Modern Sophi∣sters;
in the Study whereof, the whole fray of our Sophi∣sters
are so stupidly employ'd, that their whole busi∣ness
seems to be, to learn to erre, and with perpetual
Skirmishes to render more obscure, if not quite to ob∣literate
the Truth which they pretend to explain; so
that the great Art which they profess, is but a Gallimau∣fry
of depraved and barbarous words, by nice and
froward Cavilling, perverting the use of Speech, of∣fering
violence to the poor Tongue that is scarce able
to manage them, the glory whereof consists only in
noise and reproach; the professors themselves coveting
Combate rather than Victory, and seeking all occasi∣ons
rather of Contest, than to find out the Truth. So
that he is the best Man among them, who is most im∣pudent,
and fullest of Clamour: of whom Petrarch
writeth, that whether it be the modesty of their Stile,
or a confession of their Ignorance, they are implaca∣ble
in their Language, yet dare not abide a true Chal∣lenge;
and are unwilling to appear in publick, know∣ing
Page 45

what frivolous Ornaments they are attir'd withal;
and therefore like the Parthians, they exercise a flying
Fight, and darting their volatile words up into the
Air, may be said to commit their Sails to the Wind.
These are they, who, as Quintilian says, are extraor∣dinary
subtile in Disputing; but take them from their
impertinent Cavilling, and they are no more able to
endure the blows of right Reason; like little Buggs,
that secure in Chinks and Crevises, are easily trod
upon in the plain field. Sophisters are unwilling to
Fight under the Banners of sound and approved Au∣thors,
but like Stratagematists fly for Refuge to the
strength of Memory, and the whifling clamor and
noise of a nimble Tongue. Neither do they think it
of any consequence to consider what reason to use, so
they can but give any high instance or example; nor
matters it what they think or say, so that they talk
loud and bold enough: For he that among them is
fullest of words, seems to be the wisest, and the most
learned Person. Arm'd with these Sorceries, they visit
the Schools, haunt the Streets, frequent great and full
Tables, provoke Antagonists: if the Fight begin, and
they find themselves worsted, then they fly to their
old lurking holes, and their accustomed Labyrinths.
If they find any person unwilling to grapple, then
they endeavour to entrap him at unawares with some
unusual Question; to which, if they have not a ready
and pertinent Answer, or that the Party seem any
thing puzl'd, then they raise to themselves mighty Py∣ramids
and Triumphs. But what good fruit this Lo∣gick
with her Sophists hath brought forth, or is like∣ly
to bring forth in the Church, let us consider: Sure∣ly
we shall quickly find, that they not assenting to Di∣vine
Tradition, confound the holy sence with Rea∣sons
deduced from their own fallacious suppositions;
to which while they give too much credit, they ba∣nish
Page 46

the Light of Truth, and embrace darkness; and be∣ing
thus wrapt and infolded in those shades of Er∣ror,
blind leaders of the blind, they draw many with
their false Argumentations, and shadows of Reason, in∣to
the Ditch, together with themselves; and always
blundering in the deep Ocean of Ignorance and Error,
seduce the more Ignorant to adore their Fictions; in
honour of which, they dare presume to aver, That
sacred Theologie is not able to subsist without Logick;
that is to say, without Brangling and Jangling, with∣out
Contention and Sophistry. I deny not, but that
Logick may be useful in Scholastick Exercises; but
how it may assist or uphold Theological Contempla∣tion,
I cannot apprehend; whose chiefest Logick con∣sists
in Prayer. For truly that promise of Christ was
not made in vain; Pray, and ye shall receive. Through
which means, the Faithful of Christ shall obtain from
the Master of Truth all necessary Knowledg of the
Truth, long before they shall be able to compass the
height of their Logical skill. Furthermore, Sophistry
with all her quirks and devices could never soar high∣er
than Philosophy; but through the path of Prayer
lies the certain and streight way to the highest Know∣ledge
of Divine and Humane things. Therefore they
are in the wrong, who affirm this Sophistry to be the
only Engine, and most Potent for the subversion of
Heresie; when it is indeed the chief Strength and
Pillar of Heresie. For Arrius and Nestorius relying
upon this Art, the one affirm'd divers Substances
in the Trinity, the other deny'd the Virgin Mary
to be the Mother of God: giving greater credit to
the Sophisms of Aristotle, than to the Word of God.
For, as St. Jerom observes, all the Opinions of the
Hereticks have made their Nests and founded their San∣ctuaries
among the Briars of Aristotle and Chrysippus.
Hence Eunomius argues, That which is born, could not
Page 47

be before it was born. Hence the Manichaean, because
he would free God from being the Cause of Evil,
makes a bad or evil Deity. Hence Novatus, that
he may take away Repentance, denyes Pardon. From
such Fountains as these, do spring all the larger Rivo∣lets
of Heresie: for seeing there is no sentence which
may not be contradicted, nor no Argument which
may not be assail'd by another; hence it is, that it is
so impossible to attain to any end of Knowledge, or
to come to the Knowledge of Truth, by the means
of Sophistical Argumentation: and hence it is, that
so many deviate from Truth to Heresie; thinking
that they have found some appearance of more pow∣erful
Truth, by the help of Logical Disputes; or else
condemn one Heresie, to be themselves the Establishers
of a new one. And thus far of Logick and Sophi∣stry.

CHAP. IX.
Of the Art of Lullius.
RAymund Lullie in these latter times hath Inven∣ted
a Prodigious Art, not unlike Logick; by
means whereof (like another Gorgias Leontinus, who
was the first that in a Publick Assembly durst put
the Question what they would have him to Discourse
of) to enable any person to discourse extempore up∣on
any Subject. But to insist farther upon this, it will
not be needful now, seeing we have Commented suffi∣ciently
upon this Art already; and the thing it self
is so obvious, that it will not be necessary to use ma∣ny
words about it. This I am to admonish ye of
in general, That this Art is of no other use, than only
Page 48

to shew the Pomp and Magnificence of Wit and
Learning, and is no way prevalent for the attaining
of sound Learning; having in it far more of con∣fidence
than efficacy.

CHAP. X.
Of the Art of Memory.
AMong these Arts, is to be reckon'd the Art of
Memory; which, as Cicero saith, is nothing else,
but a certain method of Teaching, and Precept; like
a thin Membrane, consisting of Characters, Places, and
Representations; first invented by Simonides Melito,
and perfected by Metrodorus Sceptius. But let it be
what it will, more certain it is, that it can never come
to good, where there is not a very god Natural Me∣mory
before; which sometimes it perplexes with such
monstrous Apparitions, that instead of a new Me∣mory,
it is the cause of Madness and Phrenzies; and
over-burdening the Natural Memory with the Cha∣racters
and Images of innumerable things and words,
it occasions those that are not contented with the
bounds of Nature, to run Mad with Art. This Art,
when Simonides or some body else did offer to The∣mistocles,
he refus'd it, saying, He had more need of
Forgetfulness than Memory; said he, I remember what
I would not, but I cannot forget what I would. As
for Metrodorus, Quintilian thus writes concerning
him: It was a great piece of vain Ostentation, saith
he, to glory rather in his Memory by Art, than
in that by Nature. Of this Art Cicero makes men∣tion,
in his Book of Rhetoricks; Quintilian in his
Institutions; and Seneca. Among Modern Authors,
Page 49
Francis Petrarch hath writ something concerning it;
together with Mareol, Veronensis, Petrus Ravennas, Her∣mannus
Buschius, and others, though unworthy of
a Catalogue, as being obscure Persons. Many there
be, that at this day Profess the same, though they
get more Infamy and dis-repute, than gain thereby;
being a sort of rascally Fellows, that do many times
impose upon silly Youth, only to draw some small
piece of money from them for present Subsistance.
Lastly, 'tis a childish Triumph to boast of a great
Memory; besides that it is a thing of shame and dis∣grace
to make a shew of great Reading, exposing a
great Fair of words without doors, when the House
within is altogether unfurnish'd.

CHAP. XI.
Of the Mathematicks in general.
IT is now time to discourse of the Mathematicks,
surely the most certain of all the Arts. Yet all of
them chiefly consist in the Opinions of their Teache•s
who have got the most credit; yet in their several
Opinions have committed sundry Errors, which Al∣bumazar
among the rest acknowledges, saying, That
the Ancients long after Aristotles time did not right∣ly
understand the Mathematicks: And that though
all these Arts are chiefly invented for the understan∣ding
of Figures, Number, and Motion; yet are their
Professors forc'd to confess, that there was never any
Figure yet found, either according to Art or Nature
perfectly Spherical. And though these Arts have been
the occasion of little or no Heresie in the Church;
yet St. Austin saith, That they avail nothing at all to
Page 50

Salvation; and that they do rather lead men into Er∣ror,
and take men off from the Contemplation of true
Divinity: and as St. Hierome observes, are not the
Sciences of Piety.

CHAP. XII.
Of Arithmetick.
OF these Sciences, the first is Arithmetick, or the
Doctrine of Numbers, which is indeed the Mo∣ther
of all the rest; not less superstitions than vain, and
only valu'd among Merchants, for the low and mean
benefit of keeping their Accounts: it treats of Num∣bers
and their Divisions, which is even, which odde;
which is evenly odde, and which odly even; which
superfluous, which a Fraction; which perfect, which
compounded: also of proportion, and proportiona∣lity,
and their kinds. Lastly, of Geometrical and
Harmonical Numbers; the Effects and use of Num∣ber,
and their Fractions, and the wayes and rules of
casting Accompts.

CHAP. XIII.
Of Geomancy.
A Rithmetick produces to us Geomantick Divination,
Cards, Tables, and Dice; and whatsoever else
in the Nature of Numeral Chances: This Geomancy
most men do rather make a Member of Astrology, by
reason that their method of judgment is the same;


and because the force and vertue thereof consists not so
much in Number, as in Motion, according to the say∣ing
of Aristotle: The Motion of Heaven is perpetual,
and is the Principle and Cause of all Inferiour Motions.
Of this Geomancy, among the Ancients, Haly hath writ∣ten;
among our Modern Authors, Gerard of Cremona,
Bartholomaeus of Parma, and one Tundinus. I my self
have written a Geomancy, far different from those
before mentioned, though not less superstitious and fal∣lacious;
or if you will, I may say, not less crow∣ded
with Lyes.

CHAP. XIV.
Of the Art of Dicing.
THE Art of Dicing is one of those Arts that de∣pends
wholly upon Chance; wherein, he that is
most studious, and most expert, becomes so much the
more vile and wicked, while out of covetousness of ano∣ther
mans, he bears no reverence to his own Patri∣mony.
This is the Mother of Lies, Perjury, Thefts,
Quarrels, Injustice, and Murther; rightly an Inventi∣on
of Evil Spirits, which after the overthrow of the
Asian Empire, was carried away Captive into Greece
among the Spoils of those Cities; where afterwards
〈◊〉 enslav'd and bewitch'd the Conquerors themselves.
It is said, that Attalus King of Asia was the first In∣ventor
of that Game, having found it out by his skill
in Arithmetick. Among the Romans, it is reported
that Claudius the Emperour wrote a Treatise there∣of:
He, together with Augustus Caesar, being great Ad∣mirers
of this Game. An Exercise most Infamous,
and forbidden by the Laws of Nations, insomuch,
Page 52

that Cobilon the Lacaedemonian being sent to Corinth for
the obtaining a mutual League and Friendship between
those two Cities, when he saw the Captains and Sena∣tors
of Corinth playing at Dice, return'd without doing
any thing, saying, that he would not so much defile the
Glory of the Spartan's, as that it should be said, they
had made a League with Gamesters. This Art was so
much dis-esteem'd among the greatest of men for∣merly,
that the King of Parthia is reported to have
sent a Bale of Golden Dice to Demetrius, on purpose
to upbraid his Inconstancy. Now adayes it is a Game
in the greatest Request, even among the greatest Prin∣ces,
and the chief Nobility. How do I say, a Play?
Yea, the only Wisdom, and highest Knowledge of
Men most carefully and wickedly bred up to Cheat
and Cozen.

CHAP. XV.
Of the Pythagorean Chance.
NEither do I think it fitting to pass by what the Py∣thagoreans
did Assert, what others thought, and
what Aristotle himself did believe, That there are cer∣tain
Numbers in the Elements of Letters, from whence
some will undertake to tell Fortunes by the Prope•
Names, the Letters whereof being added together▪
and the Names repeated as oft as there be Letters
they give the day to him, whose Name comes to
be last reckon'd; whether the Question be con∣cerning
War, Quarrel, Marriage, Life, or any
other concernment. And thus, they say, it was fore∣told
that Patroclus should be kill'd by Hector, tha•
Page 53

he should be slain by Achilles. Of which, Terence
makes mention in Verse, and how they made use of the
Letters of their Names.

These greater Numbers, those the less require.
He that in doubtful War his Chance would know,
If the great number stop, may safely go.
But signes of Death, the lesser sums presage;
And thus Patroclus fell, by Hector's Rage.
Thus from small sums they did of old foretel
How Conquering Hector by Achilles fell.
Some will undertake to Erect Horoscopes by these
kind of Computations, as one Alchandrius, an obscure
Philosopher said to be the Scholar of Aristotle, hath
been ready to assert. And Pliny relates, That by the
•inventions of Pythagoras, there is in the Eye a peculi∣ar
property to foretel Lameness and some other mis∣chances.

CHAP. XVI.
Yet of Arithmetick.
BUT to return to Arithmetick: Plato saith, That
this was first Invented by some Cacodaemon,
together with Cards and Dice: and Lycurgus, that
great Law-giver among the Lacedaemonians, expell'd
it as a most turbulent and factious Science out of his
Commonwealth: For it requires a great deal of idle
Labor, and diverts men from other more lawful and
honest imployments, raising great and mischievous
quarrels many times about the smallest matters. Hence
arises that irreconcilable dispute among Arithmeti∣cians,
Whether an even or odd Number be most to
Page 54

be prefer'd; which is the most perfect Number be∣tween
Three, Six, and Ten; and whether any Number
may be properly said to be evenly even: in which
matter of so great consequence, they say that Euclid
the Prince of Geometricians, has very much err'd. It
is a hard matter to say, what strange Pythagorical
Mysteries, what Magick Vertues they Dream there be
in number, though naked and abstracted from things;
and with a great deal of Presumption aver, That
the World could not have been Created by God, had
not Numbers been Instrumental; and that all Divine
Knowledge is contain'd in Numbers, as in a certain
Rule. From these beginnings, the Heresies of Marcus, Ma∣gus,
and Valentinus, took their first growth and progressi∣on,
who presum'd that they were able to discover an
innumerable company of Divine Secrets of Truth and
Religion, by the dull and weak assistance of Numbers.
Some accompt the Pythagorean inventions among the
Sacraments, with many other ridiculous fancies and
idle stories not worth repeating; Arithmeticians ha∣ving
nothing to boast of, but an insipid, inanimate,
and sensless Number, though they think themselves
Gods, because they can only cast a Figure, or can tell
how to reckon: But such honours the Musicians
will scarce allow them, who think them rather due
to their Musick.

CHAP. XVII.
Of Musick.
LET us now discourse a little concerning Musick,
of which among the Grecians, Aristoxenus hath
written very largely, asserting that Musick was the Soul
of Man; whose Writings Boetius hath Translated into
Latine.

Page 55

Now, by Musick I understand that part of Musick
which relates to the knowledge of Sounds, and mana∣ges
either the Voice or Hand; not that part which
teaches the Laws and Rules of Meter and Rythm,
more properly term'd Poesie, which, as Alpharabises
saith, is carried on not by any method of Speculation
or Reason, but with a certain frenzy and madness, as
we have before discoursed. Now that part of Musick
which consists in Sound, and is the consort of Strings
or Voices agreeing in Sounds inoffensive to the Ear,
treats more particularly of Sounds, Intervals, Changes
of Mood, and variety of Notes. This the Antients
have divided into Enharmonick, Chromatick, and Diato∣nick.
The first, that is to say, the Enharmonick, by reason
of its profound abstruseness, & the impossibility of disco∣very,
they altogether laid aside: The second, by reason
of its wanton measures, they contemn'd and utterly
refused: The last, as agreeing best with the composi∣tion
of the world, they onely admitted. Others there
are who have distinguish'd the Moods of Musick as
deriv'd from sundry Countries, for whose particular
Genius they seem'd at first to have been more proper∣ly
contriv'd; of which there are three nam'd, the
Phrygian, the Lydian, and the Dorick; which, according
to the opinion of Polimestres, and Saccadas a native
of Argos, are said to be of greatest Antiquity. To
these Sappho the Lesbian added a fourth, term'd the
Mixolydian, of which others take Tersander, others Py∣thoclides
the Piper, to have been the Authors; though
Lisias makes Lamprocles the Athenian inventer thereof.
These four Moods pass currant under the Seal of Au∣thority.
This whole Structure or Fabrick, they call
Encyclopedie, or the Sphere of Sciences, as if Musick
did comprehend all Sciences, seeing, as Plato observes
in his first Book of Laws, that Musick cannot be un∣derstood,
without the knowledge of all the other Sci∣ences.
Page 56

Among these four Moods, they approve not
the Phrygian, for that it distracts and ravishes the Mind;
therefore Porphyrius gives it the name of Barbarous,
as exciting and stirring up men to fury and battel: O∣thers
give it the appellation of Bacchick, furious, im∣petuous,
turbulent; which being generally us'd in A∣napesticks,
were those Charms which, as we read, for∣merly
incited the Lacedaemonians and Cretans to War.
With this sort of Harmony Timotheus incited King
Alexander to Arms: and Boetius relates how Tauromi∣nitianus,
a young man, was mov'd by sound of this
Phrygian Harmony to burn a house where he knew a
certain Curtisan lay concealed. The Lydian Mood
Plato refuses, as too sharp and shrill, and coming short
of the modesty of the Dorian, being most proper for
Lamentation; though, as others will have it, most a∣greeable
to merry and Jolly dispositions. This made
the Lydians, a Merry and Jocund people, to be very
much affected with that sort of Musick; which af∣terwards
the Tuscans, the Off-spring of the Lydians,
were wont to make use of in their dancing. The
Dorick, as being more grave, honest, and every way
modest, consequently most congruous and agreeable to
the more serious affections of the Mind, and graver
gestures of the Body, they preferr'd above all the rest;
and was therefore held in great esteem among the
Cretans, Lacedaemonians, and Arcadians. Agamemnon
being to go to the Trojan War, left behinde him, at
home, a Dorick Musitian, to the end he might by his
grave Spondaick Songs preserve the Chastity of his
Wife Clytemnestra, so that it was impossible for Aegy∣sthus
to obtain his desires of her, until he had first mur∣der'd
the said Musitian. As for the Mixolydian, onely
fit for Tragedies, and to move Pity and Compassion;
they were of opinion that it had a great power either
to quicken or put a damp upon the Spirits, either to
Page 57

raise or depress the Affection, and that it had an abso∣lute
dominion over Grief and Sadness. To these four
Moods, some there are who have added others, which
they call Collateral, the Hypodorian, the Hypolydian,
and the Hypophrygian; to the end there might be seven,
correspondent to the number of the Planets: to all
which Ptolomy adds an eighth, the Hypermixolydian,
the sharpest and shrillest of all. But Lucius Apuleius
onely names five; the Aeolian, Hyastian, Varian, shrill
Lydian, warlike Phrygian, and Religious Dorick. Mar∣cian,
according to the tradition of Aristoxenus, num∣bers
five principal Moods, and ten Collateral. Now
though they confess this Art to contain very much of
sweetness and delight, yet the common Opinion is ve∣rifi'd
by general experience, that Musick is an Art
professed onely by men of deprav'd and loose inclina∣tions,
who neither know when to begin, nor when to
make an end; as is reported of Archabius the Fidler,
to whom they were wont to give more money to leave
off, than to continue his play: Of which impertinent
Musitians, we finde this Character in Horace.

Among their Friends all Singers have this vice,
That begg'd to sing, none are more coy or nice;
Vnbid, they'll never cease—
Musick has been always a Vagrant, wandring up and
down after sordid hire; an Art which no grave, mo∣dest,
chast, magnanimous, and truly valiant person
ever profess'd: therefore the Greeks generally term them
Father Bacchus's Artificers, Bacchanal or lewd Artists,
generally of loose behaviour, incontinent in their lives,
and for the most part in great poverty and want;
which is not onely the Mother, but Nurse of Vice. The
Kings of the Medes and Persians reckon'd Musitians
〈…〉 of their Jesters, Parasites, and Players,
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pleasing themselves with their Songs, but contemning
their persons. And the wise Antisthenes hearing that
one Ismenias kept an incomparable Musitian in his
house, quoth he, He is a bad man, for he would not be
a Fidler if he were honest: for that is not an Art be∣coming
a good and vertuous man, but onely the lazy E∣picure.
This made Scipio, Aemylius, and Cato utterly
to despise this Science, as being contrary to the Majesty
of the Roman Manners. Therefore were Augustus and
Nero so much condemn'd for giving their minds so
much to Musick. 'Tis true, Augustus being reprehen∣ded,
gave it over; but Nero more eagerly pursuing it,
was for that cause hated and derided. King Philip
when he heard that his Son had sung very finely at a
certain Entertainment, burst into a passion, reproaching
him in these words: Art thou not asham'd to sing hand∣somely?
for it is enough that a Prince will vouchsafe to be
present while others sing. Jupiter is never said to sing
or play on the Harp, by any one of the Poets: But the
learned Pallas is said to hate all manner of Piping. In
Homer we read of a Harper to whom Alciones and
Vlysses willingly lent their Ears. In Virgil, Iopas both
sings and plays, while Dido and Aeneas give attention:
Yet when Alexander the Great was singing, his School∣master
Antigonus brake his Harp and threw it away, tel∣ling
him, It was his business to raign, and not to sing.
The Egyptians also, as Diodorus witnesseth, forbad the
use of Musick to their Youth, as rendring them luxuri∣ous
and effeminate. And Ephorus, according to Poly∣bius,
condemns it as an Art invented onely to delude
and deceive men. And indeed, what is more unpro∣fitable,
more contemptible, more to be avoided, than
the society of these Fidlers, Singers, and other kind of
Musitians; who with so many sorts of Songs, Dia∣logues,
Catches, and Roundelays, more chattering than
Rooks or Daws, do but like Syrens bewitch and cor∣rupt
Page 59

the well-dispos'd minds of men, with their lasci∣vious
sound of Ribaldry and Debauchery? Therefore
the Mothers of the Cycones persecuted Orpheus even to
Hell, for effeminating their Males with his charming
Harmony. And if there be any authority in Fables,
we finde that though Argus had his head guarded with
a hundred Eyes, yet they were all charmed asleep with
the sound of one single Pipe. It is true, that from
hence the Musitians take occasion to extol themselves
far above the Rhetoricians, for that their Art has a
greater power to move the passions and affection: and
to such a hight of madness they are carried, as to affirm
that the Heavens themselves do sing; not that they
were ever heard so to do, but onely as their drunken
Dreams and Imaginations prompt them to believe.
Neither was there ever any Musitian that ever descen∣ded
from Heaven, who could ever pretend to know
all the Consonances of Sound, or the true reason of
Proportions: Onely they say, that it is a most compleat
Art, and comprehends all other Sciences; nor can be
throughly understood by any one not Universally lear∣ned.
Yea, they attribute to it the vertue of Divina∣tion,
and that thereby men may make a judgement of
the habits of the Body, affections of the Minde, and
manners of Men. They say moreover, that there is
no end of this Art, and that every day produces new
discoveries therein; which in another sense Anaxilas
wittily hints, that Musick is like Libya, which every
year produces some new sort of venomous Creature
or other. Athanasius therefore, by reason of its vani∣ty,
exiles it from the Church. It is true, St. Ambrose
more delighting in Pomp and Ceremony, instituted the
use of Singing and Playing in Churches. But St. Au∣stin
in the mean betwixt both, makes a great doubt of
the lawfulness thereof, in his Confessions.

Page 60
CHAP. VIII.
Of Dancing and Balls.
TO Musick Dancing is a kinde of Appendant, most
grateful to Children, and youthful Lovers; a
thing which they learn with great care, and practise
all night long; most punctually observing the time
of the Musick, and that the measures of their Feet
and Capring-steps may exactly answer the time of the
Fiddles; labouring to perform the silliest and maddest
thing in the world, with the greatest knowledge and
activity their Bodies and Souls will admit: A thing,
which were it not set off with Musick, would appear
the greatest Vanity of Vanities, the rudest, most non∣sensical,
and ridiculous sight in the world. This is
that which lets loose the reyns of Pride, the friend of
Wickedness, the food and nourishment of Lust, the
bane and enemy of Chastity, and unworthy so much
as the thought of any honest person. At these Balls,
saith Petrarch, many a grave Matron hath lost her long∣preserv'd
Honour: Many an unhappy Virgin there,
hath learnt what she had better never have known:
from thence many have return'd home polluted, many
half overcome; but never any one more vertuous than
they were before. Yet have some of the Grecian Writers
highly prais'd this idle Art (as the worst and most per∣nicious
things never want their extollers) and have de∣duc'd
the Pedigree of Dancing and Balls even from the
Heavens themselves, comparing the Steps of Dancing to
the motion of the Stars, that seem in their Harmonical
order to imitate a kinde of Dancing motion, which
Page 61

they began so soon as the world was created. Others say,
it was an invention of the Satyres. By the help of
this Art, Bacchus is said to have soften'd and overcome
the Tyrrhenes, Indians, and Lydians, most Warlike Na∣tions.
Whence Dancing was by them made use of
in their Religious Rites, and the Exercise thereof
by the Goddess Rhea commanded the Corybants in
Phrygia, and the Curetes in Crete. And in Delos there
was no sacred Ceremony perform'd without Dancing;
no Festivals, Sacred or Civil, celebrated, where Dan∣cing
was left out. The Brachmans also among the
Indians, morning and evening, with their faces toward
the Sun, dancing, were wont to worship his Beams.
Likewise among the Aethiopians, Thracians, and Scy∣thians,
Dancing was us'd in all their Religious Ceremo∣nies,
as being first instituted by Orpheus and Museus,
the best Dancers of their times. There were also a∣mong
the Romans the Salian Priests, whose duty it was
to dance about in honour of Mars. The Lacedaemoni∣ans,
the bravest people of Greece, having learnt the cu∣stom
of Dancing from Castor and Pollux, in all their
Feasts and publick Ceremonies us'd Dancing. In Thes∣saly
it was held in such Veneration, that the Com∣manders
and chief Leaders were honoured with the
Title of Formost Dancers. Socrates also, by the Ora∣cle
judg'd to be the wisest of men then living, was not
asham'd to learn to dance when he was far stricken in
years; and not onely so, but highly extoll'd the same
Art, and reckon'd it among the most serious parts of
Education; and was esteem'd by him a thing of that
Gravity as could hardly be express'd, and enter'd into
the world together with the Love of the Gods. But
what wonder it should be so highly honour'd among
the Grecian Philosophers, who are not asham'd to
make the Gods themselves the Patrons of Adultery,
Rapes, Parricides, and indeed of all manner of Villa∣nies?
Page 62

Many have written Treatises of Dancing,
wherein they set forth all the several sorts and mea∣sures
thereof; expounding their several names, and
who were the particular Authors and Inventers of
each; so that I need proceed no farther therein. But
the Antient Romans, men ever famous for their Gra∣vity
and Wisdome, condemn'd all manner of Dancing;
neither was any woman among them accompted Ver∣tuous,
that was given to Dance. Therefore Salust re∣proaches
Sempronia, that she sang and danc'd more ex∣quisitely
than was convenient for an honest woman.
Nor are Gabinius and Marcus Celius, men in Consu∣lar
dignity, less blam'd for their over-great skill in
Dancing: And Marcus Cato objected it as a Crime to
Lucius Murena, that he had been seen to dance in Asia;
whose Cause when Cicero took in hand to defend, he
durst not justifie the act as well done, but utterly de∣ni'd
the Fact, saying, That no sober man ever danced
either alone, or so much as at a moderate Banquet,
unless he were mad; Dancing being always the Com∣panion
and Attendant upon immoderate Feasts, and
inordinate Plays. We must therefore necessarily con∣clude,
that Dancing brings up the rere of all Vices.
Neither is it hard to tell what evils come many times
to pass through idle Discourse and Toying. At such
time as Youth in the heat of Dancing, uses antick
Gestures, and makes a hideous stamping noise, skip∣ping
to wanton Tunes, and the sound of obscene Airs,
then are Virgins and Matrons handled with shameless
hands, tempted with immodest Kisses, and lustful Em∣braces;
then, what Nature hides, and Modesty vails,
Wantonness discovers, and civil sport becomes the
pretence of wickedness. An Exercise not sprung
from Heaven, but invented by the Devil in defiance of
Divinity; so that when the Children of Israel had
erected themselves a Calf in the Wilderness, they sa∣crific'd
Page 63

thereto, eating and drinking, and afterwards
rising up to play, they fell to Singing and Dancing.

CHAP. XIX.
Of Gladiatory Dancing.
NEither must I here omit to tell ye, that there are
many other sorts of Dancing, the greatest part
whereof are now laid aside, others still in use; for ex∣ample,
Dancing in Arms, proper onely to Gladiators
and Souldiers; a Tragical invention to kill the Inno∣cent
in sport, making it a great infamy for a man to
receive his deaths wound for want of Agility. A hate∣ful
Invention; Folly and Impiety mix'd together.
And indeed, all sorts of Dancing, as they are full of
vanity and shamelesness, are not onely to be disprais'd,
but utterly abominated, seeing they teach nothing
but a wonderful mystery how to run mad.

CHAP. XX.
Of Stage-Dancing.
STage-dancing was design'd for Imitation and De∣monstration,
whereby to explain things conceiv'd
in the minde, by the gestures of the body; so cleerly
and perspicuously representing manners and affections,
that the Spectator shall understand the Player by the
motion of his body, though he say not a word. So
Page 64

far the excellency of this Art appears, that without
the help of an Interpreter, while the Actors by motion
represent an Old Man, a Young Man, a Woman, a
Servant, a Drunkard, an angry Person, or of any other
condition or affection whatsoever, the Spectator at a di∣stance
hearing nothing of the story, shall be able to un∣derstand
the subject of the Play. This brought Stage∣players
into great request, as Macrobius witnesseth, so
that Cicero was wont to contend with Roscius, who
was also very intimate with Sylla the Dictator, who
should plainest and soonest, and with most variety, ex∣press
the same Sentence; whether the one by Gesticu∣lation,
or the other in set Language: which encourag'd
Roscius to write a Treatise wherein he compares Stage∣motion
or Action with Eloquence. But the Massilienses,
great preservers of serious Gravity, would not endure
a Stage-player among them, for that most of their
Arguments consisting in the repetition of Rapes and
Adulteries, they thought the often seeing thereof would
accustom men to the practise of such things. In fine,
it is not onely a dishonest and wicked Calling to exercise
Stage-playing, but also a matter of great dishonour to
behold them: for the pleasure of lascivious minds of∣ten
degenerates into wickedness. So that of old there
was no name so ignominious as that of a Stage-player,
who by the Laws was made incapable of all Honour
and honourable Society.

Page 65
CHAP. XXI.
Of Rhetorism.
THere was also a Rhetorical Gesticulation, not much
differing from Stage-action, but more careless,
which Socrates, Plato, Cicero, Quintilian, and most of
the Stoicks have deem'd most necessary and commen∣dable
in a Rhetorician, and an Orator; as teaching a
graceful gesture of the Body, and composure of the
Countenance: seeing that the vigour of the Eye, the
sound of the Voice, accommodated to the significati∣on
of Words and Sentences, together with a decent
motion of the Body, and managment of the Coun∣tenance,
adde much to the force and efficacy of Orati∣on.
But this Histrionical-Rhetorical Gesticulation be∣gan
at length to be little us'd, while Tiberius admo∣nishes
Augustus, That he should speak with his Mouth,
and not with his Fingers; and is now quite laid aside,
unless it be among some Mimmick Friers, whom you
•hall see now adays with a strange labour of the Voice
making a thousand faces, looking with their Eyes like
men distracted, throwing their Arms about, dancing
with their Feet, lasciviously shaking their Loyns, with
a thousand sundry sorts of wreathings, wrestings, turn∣ings
this way and that way of the whole Body, pro∣claiming
in their Pulpits their frothy Declamations to
the People: mindful perhaps of that Answer of De∣•nosthenes,
reported in Valerius Maximus, who being ask'd
what was most efficacious in speaking, reply'd, Hy∣pocrisie
and Counterfeiting: and being asked over and
over again, still made the same Answer as before; testi∣•ying
thereby, that the whole force of Perswasion lay
Page 66

therein. But that we may not digress too far from
the Mathematicks, let us return to Geometry.

CHAP. XXII.
Of Geometry.
THis is that Geometry which Philo the Jew calls the
Principle and Mother of all Arts, and has this
Excellency above the rest, that whereas there are
manifold Contentions among the Professors of all
other Arts, the Masters of this Science generally agree
in their Problems; neither is there any great matter
of debate among them, but only as to Points, Lines,
and Superficies, whether they be divisible or no; but
they differ not from one another either in Doctrine
or Tradition: only every one strives to excel the other
in the Invention of new Subtilties, and in making ad∣ditions
to what is already found out. Yet there is no
Geometrician that could ever find out the right Qua∣drature
of a Circle, or the Line truly Equal to the
side: though Archimedes of Syracuse, and after him
many even to our times, pretended to have found
the same out. This we may say, That there are very
few, or none, that do acquiesce in the Traditions and
Axioms of their Predecessors; and therefore, while
they go about to be still adding something which
their Masters left Imperfect, they run themselves into
such an extremity of Madness, which all the Helle∣bore
in the World is not able to Purge away. To this
Geometry, which instructs us in Lineaments, Forms,
Intervals, Magnitudes, Bodies, Dimensions, & Weights,
belongs the Art of making all Mechanick Engines, and
Page 67

Instruments appertaining to the Mechanick Arts; all
Engines of War, and Architecture, as Battering Rams,
Tortoises, Catapults, Scaling-Ladders, moving Towers,
Ships, Gallies, Bridges, Carts, Carriages, Wheels, Bars;
together with all those Engines by which great and
massie Weights are moved and lifted up with little help,
and much ease. Besides these, all those pieces of Art
that move by the assistance of Weight, Wind, Water,
Ropes or Lines; as Clocks, Hydraulick Organs. By
this Art Mercury is said to have made certain Idols
among the Egyptians, that made an Articulate noise
with their Tongues, and could walk several Paces.
Architas the Tarentine is also said to have made a Dove
so exactly by rules of Geometry, that the Figure would
move and fly of it self. And Archimedes is said to
have made a Brazen Heaven in such sort, that it
shew'd all the Motions of the Planets and Sphears,
the like whereof we have seen brought to pass in our
time. From this Art also proceed the several varieties
of Guns, and Fire-vomiting Engines; of which lately
my self have Written a special Treatise, Entituled
Pyrographie, which I now Repent me to have done;
seeing that it only Teaches a most pernicious and de∣structive
Art. Lastly, Painting, Measuring of Land,
Agriculture, Founders, Statuaries, Smiths, Carpenters,
•nd all that make use of Wood, or Metals, all borrow
•heir Experience from Geometry.

CHAP. XXIII.
Of Optick and Perspective.
NEarest of kin to Geometry, is the Art Perspective.
Now Perspective is an Art, that teaches a Three∣fold
Page 68

way of seeing Direct, Reflex'd, and Broken: as
also the difference of Light, Shadows and Spaces; how
Visibles appear through false Intervals, how the beams
of the Sun are receiv'd through one or more perspicu∣ous
Bodies, and how they play upon several figures of
Bodies; the several accidents of Object, Sight, and Me∣dium;
and how the Object and the Sight are affected
according to the variety of the Medium. Now, as
concerning the reason of Seeing, there are sundry and
different Opinions. Plato thinks that the sight pro∣ceeds
from an equal clearness in the Eye, and the Ob∣ject;
the clearness from the Eye, being caus'd by the
flowing of the Light to one extrinsick Air; that which
proceeds from the Body, being caus'd by a reverbera∣tion
of the Sight to the Eye; the middle clearness
about the Air, being easily fluid, and apt to receive
shape, according to the force of the Sight that always
extends it self in a firy Form. Galen agrees with
Plato. But Hipparchus saith that the Beams extended
from the Eyes to the Bodies themselves, touching them
as it were with a certain Palpitation, returns back the
apprehension thereof to the Sight. Aristotle is of Opi∣nion,
that the Images of things pass from the Object
to the Sight according to their quality, through the al∣teration
of the middle Air. Porphyrius believes, nei∣ther
Beams nor Images, nor any thing else to be the
Cause of Sight, but that the Soul knowing her self, ap∣prehends
and sees her own self in all visible beings.
But the Geometricians and Opticks coming near to
Hipparchus, have invented certain Cones made by the
co-incidence or falling together of the Beams, which
are emitted through the Eyes, so that the Eye appre∣hends
many visibles at one time; but those most certain∣ly,
where the Beams meet together. But Alchindu•
teaches another thing, which St. Austin thinks to be
most true, That the Power of the Soul doth act some∣thing
Page 69

in the Eye, which is above humane Wisdome to
find out. This Art therefore much conduces to the
understanding the variety of Coelestial Bodies, their
Distance, Magnitude, Motions, and Reflections; and
is also a great help to Architecture, in the measuring,
adorning, and perfecting great Buildings. But in the
Art of Painting and making of Landskips, is of so great
use, that neither can be done without it. For it shews us
how to make Figures seem undeformed, and in Symme∣try,
at whatsoever height or distance they are to be seen.

CHAP. XXIV.
Of Painting.
PAinting is a wonderful Art, imitating the shapes
of Natural things, by an accurate description of
the Lineaments, and apt choice of Colours. This was
once in such high esteem, that it was accompted the
chief of all the Liberal Sciences. Not less Liberal
than Poetry, in the Opinion of Horace.

—Painters and Poets have free leave
With equal power to dare and to deceive.
For Painting is nothing else but mute Poetry, and Po∣etry a speaking Picture; so neer akin they be to each other: for as Poets, so Painters feign Histories and Fa∣bles, and representations of all things; expressing and figuring Light, Splendor, Shades, Heights and Depths. This moreover it borrows from Opticks, to deceive the sight; and in one Picture, the scituation being varied, to represent various shapes to the sight: and what the Statuary cannot reach, this attains to: it represents in lively colours, fire, beams, light, thunder, lightning, evening, morning, dawn, clouds, passions of Men, the senses of the Mind, and even almost the Voice it self; and
Page 70
by falsifying measures and dimensions makes these things appear to be, which are not; and those things which are not, to appear to be. As is related of Zeuxis and Parrhasius, Painters, who contending both for Ex∣cellency, the first shewed painted Grapes, so like, that the Birds flew to feed upon them. The other shew'd a Coverlet only Painted; which was so rarely done, that when the First went to put it aside that he might see the Workmanship that was under, and found his Error, he was forc'd to yield the Victory to the Lat∣ter: whereas, he had only deceiv'd the Birds, but Parrasius an Artist. And Pliny relates, That in the Plays of Claudius there was such excellent Painting, that the Crows have flown to the representation of Tiles, mistaking them for the tops of Houses. And the same Pliny relates, How it had been found by ex∣perience, that the singing of Birds has been stinted by the sight of a painted Dragon. This moreover is always attributed to Painting, That in all her Works there is more to be understood and judged of, than is to be seen, as Plutarch has diligently found out in his Icons; so that though the Art be extraordinary, yet the Ingenuity thereof is beyond the Art.
CHAP. XXV.
Of Statuary and Plastick.
PAinting is accompanied with the Arts Statuary,
Plastick, Casting, and Engraving: the Inventions
of Laborious Wit, which may notwithstanding be
all comprehended in Architecture. The Statuary
makes the likeness of things, either in Stone, Wood, or
Ivory; the Plaster performs the same in Earth; the
like Images the Caster performs, by casting melted
Page 71

Brass and other metals in Moulds; The Graver ex∣presses
the same things in Stones and Gems. Of all
which, Pomponius Gauricus among Modern Writers
hath chiefly Treated. But all these Arts, together with
Painting, were meerly invented by the Devil, for the
nourishment of Pride, Lust, and Superstition: the Au∣thors
were those, who first, according to the words of
St. Paul, Chang'd the Glory of the Incorruptible God, in∣to
the likeness of Corruptible man, of Birds, of Beasts,
and of Serpents: the first, who contrary to Divine
Command, that forbids the Graven Image, or the likness
of any thing either in heaven above, or in the earth be∣neath,
introduc'd Idolatry so detested of God. Of
whom the wise man saith, The Idol is curs'd; and be
that made the same, together with the thing made, shall
suffer Torments. For the Vanity of Men, as the same
Author saith, invented these Arts, to tempt the Soul
of Man, and to deceive the Ignorant: And the In∣vention
it self, is the Corruption of Life. However,
we Christians above all other People are so mad, and
carried so headlong into this corruption of Life and
Manners, that in all our Courts, Houses, and Cham∣bers,
we are not asham'd to keep and admire these wick∣ed
Ornaments; thereby to invite Women and Vir∣gins
to Wantonness, with the sight of obscene Pictures:
nay, we stick not to introduce 'um into our very Tem∣ples,
Chapples, and over our Altars, to the great hazard
of breeding Idolatry. But of this more when we come
to Treat of Religion. Now that there is a certain Au∣thority
not to be contemned in Statues and Pictures,
I learnt not long ago in Italy: where there happening
a very great debate before the Pope, between the Au∣stin
Fryars, and the Regular Canons, about the Habit
of St. Austin; that is to say, whether he wore a black
Stole over a white Vest, or a white Stole over a black
Vest: and finding nothing in Scripture that gave Light
Page 72

toward the determination of the Question, the Judges
at length thought fit to refer the whole matter to the
Painters and Statuaries, resolving to give judgment
according to what they should declare they had seen
in Ancient Pictures and Statues: Confirm'd by this ex∣ample,
I my self labouring with indefatigable diligence
to find out the Original of the Monks Cowl, and
not finding any that might resolve the doubt in Scrip∣ture,
at length I refer'd my self to the Painters; seek∣ing
the Truth of the matter in the Porches of Halls
of the Monasteries where the Histories of the Old and
New Testament are generally Painted. Now seeing
that I could not perceive in all the Old Testament,
neither any of the Priests or Prophets, no not Elias him∣self,
whom the Carmelites make their Patron; I
went and diligently view'd all the New Testament:
There I saw Zacharias, Simeon, John Baptist, Joseph,
Christ, the Apostles, Disciples, Scribes, Pharisees, High
Priests, Annas, Caiphas, Herod, Pilat, and many others;
but yet I could not see one Cowl among them All:
till at length, examining the whole story over and over
again, and by and by in the very Front of the Piece I
found the Devil himself with a Cowl on, as he stood
tempting Christ in the Wilderness. I was very glad
to find that in a Picture, that I could observe in no
Writing, that the Devil was the first Inventor of Cowls,
from whom I am apt to believe the Monks and Fryars
have borrowed the same, though wearing it of divers
Colours, if they do not absolutely claim it by Inheri∣tance.

Page 73
CHAP. XXVI.
Of Prospective, and Looking-Glasses.
TO return to Opticks, to which the use of Look∣ing-Glasses
and Prospective-Glasses does mainly
conduce; the Experiments whereof are daily seen in the
various kinds of Glasses, Hollow, Convex, Plane, Pil∣lar-fashion'd,
Pyramidal, Globular, Gibbose, Orbicular,
full of Angles, Inverted, Everted, Regular, Irregular,
Solid and Perspicuous. So we read, as Celius in his
ancient Readings relates, That one Hostius, a Person
of an Obscene Life, made a sort of Glasses that made
the Object seem far greater than it was; so that one
Finger should seem to exceed the whole Arm, both
in bigness and thickness. There is also a sort of Glass,
wherein a man may see the Image of another man,
but not his own; and another, which being set in
such a posture and place, gives back no representation;
but the posture being alter'd, presently returns the Ob∣ject
presented. Some that shew all sorts of Represen∣tations;
some not all, but many. Other Glasses there
are, that contrary to the fashion of all others, will
shew the right hand directly opposite to the Right,
and the Left directly opposite to the Left. Other
Glasses there are that do not represent the Image with∣in,
but as it were hanging in the Air. Burning-Glasses
there are too, that Collecting the beams of the Sun into
one point, kindle fire at a distance upon any Combusti∣ble
Matter. Little Perspicuous Glasses also are not
without thier Impostures; that is to say, to make a lit∣tle
thing appear great; those that are afar off, neer; those
things or places that are neer, afar off; those that are
above us, below us; those things that are below us,
Page 74

above us, or in any other posture or situation whatever.
There are other of these Glasses that make one Object
appear to be many, and will represent things with di∣vers
Colours like the Rainbow; as also, in divers
Shapes and Figures. And I my self have learnt to
make Glasses, wherein, while the Sun shines, you may
discern for the distance of Three or Four Miles toge∣ther,
whatever places are enlightned or over-spread
with his Beams. And this is to be admired in plain
Glasses, that by how much the less they are, so much
less than themselves they will represent the Object;
but let them be never so big, yet shall they not repre∣sent
the Object ever a whit the larger: which when
St. Austin consider'd, writing to Nibridius, he conceives
it to be something of an occult Mystery. However,
they are vain and useless things, invented only for
Ostentation and idle Pleasure. Many both Greek
and Latine have Treated of Looking-Glasses and
Perspectives, but above all the rest, Vitellius.

CHAP. XXVI.
Of Cosmimetry.
LET us have a few words now concerning Cos∣mimetry,
which is divided into Cosmography
and Geography: both measure the World, and di∣stinguish
it into Parts; the First, according to a me∣thod
drawn from the Heavenly Bodies, by distinguish∣ing
Places as they are Situated under such Stars or
Constellations, measuring them by Scales of Degrees,
or Minutes, by Climates, by the difference of Day or
Night, Points of the Winds, various risings of the Stars,
Elevations of the Pole, Parallels, Meridians, shadows
Page 75

of Gnomons, and the like; all which is performed by
Mathematical Rules. The Second not regarding any
thing of the Celestial Bodies, measures the World by
Furlongs and Miles; divides it into Mountains, Woods,
Lakes, Rivers, Seas and Shores, Nations, People, King∣doms,
Provinces, Cities, Ports, and whatever else is
worthy taking Notice of.

They Native Customes, Native Habits shew,
And what each Region suffers there to grow.
And in imitation of Painting according to the Rules
of Geometry and Perspective, describe the whole
World in Plain Tables or Maps.

In little Volumes Painting all the World.
Of this they reckon Chorography to be a part, which
undertaking the particular Description of particular
Places, sets them out more fully and accurately.

Each part distinguish'd, various order yields
Of Vines, of Woods, of Meadows, Fountains, Fields.
Behold, how swelling Streams the Ocean fill!
There falls a Valley, there a mounting Hill
With wooddy top assails the distant Stars.
All these things, and whatever we have before spo∣ken
of in this Chapter, Cosmimetry teaches in chief.
But what Authors shall instruct us in this Art! so ma∣nifold
are the Contentions among them about Bounds,
Longitudes, Latitudes, Magnitudes, Measures, Distan∣ces,
Climates, and Qualities of Countries. All which
Eratosthenes has one way explained, Strabo another;
another way Marinus; another way Ptolomy; another
way Dionysius; another way the Later Authors. Nei∣ther
Page 76

do they agree about the Navil or Middle of the
Earth, which Ptolomy places under the Equinoctial
Circle; Strabo believes it to be the Mountain Parnassus
in Greece: with whom Plutarch, and Lactantius the
Grammarian agree, and believe, That in the time of
the Deluge it was the only Mark of distinction between
the Skies and the Water.

When all the World lay all in Water drown'd,
This only appear'd, the Waters utmost bound.
But if this reason be the only satisfactory reason of that Opinion, then shall not Parnassus of Greece, but Gordi∣cus a Mountain of Armenia be the Navel of the Earth, which, as Berosus testifies, first appearing above the Waters, was the first resting Place of the Ark. Others Assign other places, and how the middle of the Earth was found out by the flying of Eagles. There are some Divines, who thrusting their Sickle into this Corn, will have Jerusalem to be the Middle of the Earth; because it is written by the Prophet, God hath wrought Salvation in the middle of the Earth. Lucretius, Lactan∣tius, and Austin, fall under the same Censure, who have so constantly deny'd the Antipodes; as also those who deny any other Habitable Part beyond Europe, Asia, and Africa; which notwithstanding we find to be ut∣terly false, by the Voyages and Discoveries of the Spa∣niards and Portugals; who also confirm to us all the Torrid Zone to be Inhabited, contrary to the Fables and Trifles of the Poets. Other Errors of the Geographers we have recited in the Chapter of History. Now this Art that undertakes to teach us to Describe and Mea∣sure so large a World, such unsearchable Seas, and discover to us the Scituation of all Islands and Regi∣ons, Bounds, and remarkable Places; together with the Originals, Customs, Manners, and different Dispo∣sitions
Page 77
of innumerable Nations, what fruit doth it further yield us? but only that it makes us covetous to pry into the Concernments of other people, while we forget our selves; and as St. Austin in his Confessi∣on saith, Men Travel to admire the high Mountains, the Prodigious Waves of the Sea, the large and dismal Falls of Rivers, the Compass of the Ocean, and the Rounds of the Stars; but in the mean time, forsake themselves. Pliny saith, That it is a madness to Mea∣sure the Earth; which while we endeavour to mea∣sure, we go our selves beyond all bounds.
CHAP. XXVIII.
Of Architecture.
NO doubt but Architecture seems to bring great
advantages and ornaments both to publick and
private Building. This makes us Walls and Roofs,
Mills and Carts, Rivers, Ships, Temples, Churches,
Towers, fenced Walls and Fortifications, and all other
Engines, either to defend or adorn both Publick and
Private Buildings; a very necessary and honest Art, did
it not so much bewitch the minds of Men, that there
is no man scarce to be found, if his Wealth will per∣mit
him, who does not wholly employ himself, either
in Re-building, or adding to that which is well and de∣cently
already done: through which insatiable desire of
Building it happens, that there is no end or bound there∣of:
but to please Fancie, Rocks have been cut, Val∣lies
fill'd up, the bowels of the Earth digg'd into,
Promontories made over the Sea, the currents of Rivers
Page 78

turn'd, Seas joyn'd to Seas, Lakes exhaust, Pools dry∣ed
up, the Seas curl'd, the depth of the Ocean search'd
into, and New Islands have been made. All which things
though they seem to have been done in desyance of
Nature, yet have brought not a little advantage to the
Publick. But let us compare with these, all those
other things that are of no use at all but for men to
gaze and stare at, and out of vain Ostentation to shew
the vastness of the Builders Wealth; such as are the
superstitious Wonders of the Aegyptians, Greeks, He∣trurians,
Babylonians, and other Nations; their Laby∣rinths,
Pyramids, Obelisques, Colosses, Mausoleum, the
Monstrous Statues of Rapsinatis, Sesostres, and Amasis,
and that Extravagant Sphynx, in which King Amasis
was said to be Entomb'd. For, saith Pliny, it was hew'd
out of a Natural Red-stone; the compass of the Head
was One hundred and two foot round the Fore-head;
the length thereof One hundred forty three. But there
are greater Wonders than this, the stupendious work
of Memnon and Semiramis, in Bagisianum, a Mountain
of Media, a vast E•figies, containing Seventeen Furlongs
in bigness. Which had been far exceeded by that
Architect, whoever he were, whether Stesicrates, as
Plutarch reports; or Democrates, as Vitruvius asserts,
who propos'd to have made an Effigies of Alexander
out of the Mountain Athos, which should have held
in the hand thereof a City capable to receive Ten thou∣sand
men. We may add to these the Babylonian Den,
the Basis whereof was a full Furlong in Compass, as
Herodotus witnesseth▪ together with that famous
Tower which was made to swim in the wide Sea, up∣on
the backs of Glass Lobsters. With these may be
number'd the Gordian Edifices, the Triumphal Arches,
the vast Temples of the Gods; that especially in Ephe∣sus
Dedicated to Diana, which was two hundred Years
in Building, at the Expences of all Asia: and that
Page 79

Chappel dedicated to Latona, built in Aegypt all of
one Stone, broad in Front forty Cubits, and cover'd
over also with one entire Stone: as also, the Statue
of Nebuchodonosor King of Assyria, all of pure Gold,
sixty Cubits in bigness; which it was a Capital Crime
not to Worship: and another Statue Forty Cubits high,
fram'd all out of one entire Topaze, in honour of
an Aegyptian Queen. Not unlike these are the Tem∣ples
Erected in our days with most lofty Towers and
Spires, vast heaps of Stones, rising to an Incompara∣ble
and Prodigious Height; together with innumera∣ble
Steeples for Bells, erected at the vast expence of
money drain'd under the pretence of Pious uses and
Charity, which had been better improv'd to the relief
of thousands of the Poor, who being the true Tem∣ples
of God, perish in the mean time with hunger,
cold, and sickness, more proper to be kept in repair with
those Sacred Alms. Now what Destructions, what
Devastations this Art Causes among Men, whose War∣like
Engines of Batteries, Catapults, Scorpions, Slings,
and other manifold instruments of Death, fram'd by
the chief industry and invention of her Professors; so
many Nations thereby ruin'd, so many Cities thereby
destroy'd, do afford sufficient Testimony: and of this,
not only by Land, but by Sea, whole Navies built on∣ly
for fight and combat do give evident proof: where∣in
men do not seem so much to Navigate, as to Inha∣bit
the most dangerous Seas, which as they are of them∣selves
full of hazard and terror, by these Ships are ren∣der'd
far more unsecure and terrible to us; therein, as on
the solid Land, Fighting and Robbing one another. The
first that writ of Architecture was Agatarebus, an Athe∣nian;
afterwards Democritus and Anaxagoras; after
them Silenus, Archimenides, Aristotle, Theophrastus, Cato,
Varro, Pliny; and Lastly, Vitruvius, and Nigrigentus.
Of Modern Authors, Leo Baptista, Friar Lucas, and
Albertus Duretus.

Page 80
CHAP. XXIX.
Of Miners and Metals.
TO Architecture is adjoyn'd Mining and Digging of
Metals; an Art of no small ingenuity, disco∣vering
by the very Superficies of the Earth, either in
Plain or Mountain, what Veins are there to be found,
how far they extend their bounds and sides, and how
to undertop the hollow and empty bowels of the
Earth: concerning which, Strato Lampsacus, among
the Ancients, hath written a large Treatise, Entituled,
De Machinis Metallicis. Though how out of the Me∣tallick
Oar, to consolidate and purifie the true Metal
by fire; or if mixt, how to separate them, few or
none have hitherto taken the pains to teach; perhaps
because that being an Art too Mechanick and Servile,
learned and ingenious Men have thought it beneath
their Studies. However, being my self some years
since made Overseer of some certain Mines by his Im∣perial
Majesty, searching diligently into the Nature of
all those things, I began to write a special Treatise
thereof, which I have yet in my hands, continually
adding and correcting the same, as my Experience and
Knowledge encreased; intending to omit nothing that
may serve to further the Invention and Knowledge
thereof, whether in relation to the searching and dis∣cerning
of the Vein, melting the Oar, under-propping
of Mines, framing all manner o• Engines, and what∣ever
else belongs thereto: Mysteries hitherto altoge∣ther
hidden before. By means of this Art, we come
to be Possessors of all Humane Wealth; the eager de∣sire
Page 81

whereof hath so invaded Mortals, that they make
their approaches to Hell, and seek Riches in the very
mansions of the Infernal Ghosts; as Ovid elegantly
describes it.

Deep in the Bowels of the Earth they toyl;
There what she strove neer Stygian shades to hide,
They dig up Wealth, the baneful Root of Pride,
Now fatal Steel, but far more fatal Gold,
With gain bewitch'd did Mortals first behold.
Desire of gain, that Truth and Vertue chas'd,
And in their room Deceit and Treason plac'd.
Or as another Poet doth express himself,
Now Truth is driven out by Gold,
By Gold our Laws are bought and sold.
Certainly therefore he first found out the greatest
plague of Humane life, that first found out Mynes of
Gold, and other Veins of Metal. These men have
made the very ground the more hurtful and pestiferous,
by how much they are m•re rash and venturous than
they that hazard themselves in the deep to dive for
Pearl. Concerning the places where these Metals are
found, Authors do very much vary. Lead, they say,
was first found in the Islands called Cassiterides, not
far from Spain: Brass in Cyprus, Iron in Crete, Gold
and Silver in Pangaeus a Mountain of Thracia: At length
they infected the whole world; onely the Scythians,
as Soline relates, condemn'd the use of Gold and Sil∣ver,
resolving to keep themselves eternally free from
publick avarice. There was an antient Law among
the Romans against the superfluity of Gold. And in∣deed,
it were to be wish'd that m•n would aspire with
the same eagerness to Heaven, that they descend into
Page 82

the Bowels of the Earth, allur'd with that vein of
Riches, which are so far from making a man happy,
that many repent too often of their time and labour
so ill bestow'd.

CHAP. XXX.
Of Astronomy.
IN the next place, Astrology offers it self, otherwise
called Astronomy; an Art altogether fallacious, and
more to be derided than the Fables of the Poets; whose
Professors are a sort of confident persons, Authors of
Prodigies; who with an impious Confidence and Cu∣riosity,
at their own peasures, beyond humane ability,
undertake to erect Celestial Orbs, and to describe the
measures, motions, figures, shapes, number, and re∣ciprocal
harmony of the Stars, as if they had long
convers'd in Heaven, and were but newly descended
thence: however, among themselves of most different
and dissenting Opinions, even concerning those things
by which they say all things are kept up and subsist:
that I may well say with Pliny, that the incertainty and
inconstancy of this Art, plainly argues it to be no Art
at all; of whose very Fundamentals the Indians think
one thing, the Egyptians another, the Moors another,
the Caldeans another, the Jews another, the Arabians
another, the Latins another, the Antients another, the
Moderns another. For Plato, Proclus, Aristotle, A∣verroes,
and almost all the Astrologers before Alphon∣sus,
treating of the number of the Spheres, reckon
up but onely eight Spheres; though Averroes and
Rabbi Isaac aver, that one Hermes and some Baby∣lonians
Page 83

did adde a ninth: to which Opinion Azarche∣les
the Moore adheres, with whom Albertus Teutoni∣cus
agreed, in his time, for what notorious fact I
know not, called the Great; and all those that approve
the accesses and recesses of the Spherical Motions.
But the later Astrologers have constituted and appoin∣ted
ten Orbs; which Opinion the same Albertus be∣lieves
that Ptolomy also held. But Alphonsus follow∣ing
the judgment of Rabbi Isaac, sirnamed Bazam,
held onely nine Spheres; but four years after, in an
Edition of his Tables, adhering to the Opinions of
Albuhassen the Moore, and Albategnus, he reduc'd them
to the number of eight. Rabbi Abraham Avenezra,
Rabbi Levi, and Rabbi Abraham Zacutus, believe no
moveable Orb above the eighth Sphere. But they dif∣fer
very much about the motion of the eighth Orb,
and of the fixed Stars. For the Caldeans and Egyp∣tians
are of opinion, that it is mov'd by onely one
motion; with whom Alpetragus, and among the Mo∣dern
Writers Alexander Aquilinus agree: but all the
other Astronomers from Hipparchus even unto these
times, affirm the same to be turn'd with various moti∣ons:
The Jewish Talmudists assigne thereunto a double
motion: Azarcheles, Tebeth, and Johannes Regiomonta∣nus,
added the motion of Trepidation, which they call
approachings and recedings, upon two little Circles,
about the heads of Aries and Libra: but in this dif∣fering
one from another, for that Azarcheles affirms,
that the moveable head is distant from the fix'd not
more than ten parts. Tebith asserts them to be di∣stant
one from the other not above four parts, with
some minutes. Johannes Regiomontanus makes them
distant more than eight parts, which is the reason given
that the fixed Stars do not always incline to the same
part of the Sky, but sometimes they return to the
place where they began. But Ptolomy, Albategni,
Page 84

Rabbi Levi, Avenezra, Zacutus, and among the later
Authors Paul the Florentine, and Austin Ritius my fa∣miliar
Acquaintance in Italy, affirm that the Stars
do always move according to the successions of the
Signes. The later Astrologers make a threefold mo∣tion
of the eighth Sphere; the one which is most pro∣per,
and is the motion of Trepidation, which is finished
once in seven thousand years; the second they call the
motion of Circumvolution, being the motion of the
ninth Sphere, and is finished in forty nine years: The last
is made by the tenth Orb, and is called the motion of
the Primum mobile, or the rapid and diurnal motion,
which turns round in the Compass of one natural day.
However, among them that give a double motion to
the eighth Sphere, there is great diversity of Opinions;
for all the Modern Authors, and they who admit the
motion of Trepidation, say that the Sphere is carried a∣bout
by a superior Sphere. But Albategni, Albuhas∣sen,
Alfraganus, Averroes, Rabbi Levi, Abraham Za∣cutus,
and Austin Ritius, say, that the Diurnal motion,
which they call the Rapid motion, is not proper to any
Sphere, but that it is made by the whole Heaven. Aver∣roes
also confirms it, that Ptolomy in his Book intitled
Narrations, doth deny the motion of Gyration: and
Rabbi Levi saith, that Averroes was in the same opi∣nion
with Ptolomy, that the Diurnal motion was the
motion of the whole Heaven. Again, there is not
less difference among them about the measure of the
motion of the eighth Sphere, and of the fixed Stars:
For Ptolomy believes that the fixed Stars do move one
degree in a hundred years. Albategnus will have
them to move so far in sixty six Egyptian years; with
whom Zacutus, Rabbi Levi, and Alphonsus in the cor∣rection
of his Tab•es, give their assent. Azarcheles
the Moore says that they move one degree in seventy five
years; Hipparchus, in seventy eight. Many of the
Page 85
Hebrews, as Rabbi Josua, Moses, Maymon, Rabbi Aven∣ezra,
and after them Hay Benrodam, in seventy years;
Johan• Regiomontanus in eighty. Augustin Ritius took
the middle way between the opinions of Albategni and
the Hebrews, delivering his opinion that the fixed Stars
do not move one degree in less than sixty years, nor
in more than seventy. But Rabbi Abraham Zacutus,
as Ritius declares, by a tradition of the Indians dis∣covers
to us, that there are two fixed Stars most dia∣metrically
opposite one to another, which do not fi∣nish
their course, contrary to the order of the Signes, in
less time than a hundred and forty years. And Alpetra∣gus
is of opinion, that there are many motions of the
Heavens which are yet unknown to men; which if it
be true, then there may be also Stars and Bodies pro∣per
to those motions, which men have either not been
able to behold by reason of the hight, or else they have
not fallen within the discovery of any observation. To
which opinion Phavorinus the Philosopher assents, in
his Oration mention'd by Geliius against Genethliacks.
So that it remains most apparent, that never any Astro∣nomer
was ever yet in Heaven, to teach us the certain
and true motions thereof. Neither is the certain mo∣tion
of the Planet Mars known to this day: of which
Johannes de Monte regio complains, in an Epistle to one
Blanchinus: the errour also of the motion of that
Planet, a certain famous Astrologer, named William of
St. Clou, above two hundred years ago hath left dis∣cover'd,
but never any one as yet corrected. As truly
impossible it is to find out the ingress of the Sun into
the Equinoctial points, as Rabbi Levi proves by many
reasons. But what shall we say of things since brought
to light, and what strange errours were committed
about those things in former times? For many, with
Tebith, thought the greatest variation of the Sun to
be continually varied; which we know now to ke•p
Page 86

always one certain measure. And although Ptolomy
thought otherwise thereof, yet Albates, Rabbi Levi,
Avenezra, and Alphonsus, found otherwise by experi∣ence.
Otherwise also have they found out concerning
the motion of the Sun, and the measure of the year,
quite different to what either Ptolomy or Hipparchus
deliver'd. Also concerning the motion of the Aux of
the Sun, Ptolomy is of one opinion, Albategnus and
the rest of another. Concerning the Figures of the
Signes, and the considerations and observations of the
fixed Stars, the Indians have thought one thing, the
Egyptians another, the Caldeans another, the Hebrews
another, and Arabians another; Timotheus is of one
minde, Hipparchus of another, Ptolomy of another,
and the later Authors of another. I omit their mad
contentions, which is the right, or which is the left side
of Heaven; concerning which when Tho. Aquinas
and Albertus the Teutonick endeavour to say something
seriously, they are yet altogether unable to deliver any
thing of certainty. Again, what the Galaxy or Milky way
should be, is yet controverted among Astrologers. I
omit also all their vain disputes about Eccentricks, Con∣centricks,
Epicycles, Retrogradations, Trepidations, ac∣cesses,
recesses, swift motions, and Circles of motion,
as being the works neither of God nor Nature, but the
Fiddle-faddles and Trifles of Mathematicians, taking
their beginnings from corrupt Philosophy and the fables
of the Poets: Yet which the Professors of this Art believe
as true, created by God, and established by Nature; from
these Fictions deducing the causes of inferior accidents,
asserting those feigned motions to be the principles of all
inferiour motions. These Astronomers a Serving-maid
of Anaximenes very seasonably tax'd with a sharp reply.
This Maid was wont to walk with her Master, who
one day going out a little later than ordinary to look
upon the Sky, while he was gazing among the Stars
Page 87

ne're minding the scituation of the place, fell into a
Ditch. Then quoth the Maid, I wonder Sir how you
can pretend to foreknow things in Heaven, that can∣not
tell those things that are just before your Nose?
Thales Milesius was reprehended with a like witty say∣ing,
by his Maid-servant Thressa. Neither does Tully
much vary from either: Astrologers, saith he, while
they search and prie into every Coast of Heaven, are ig∣norant
of that which is just before their feet. I my self
learnt this Art from my Parents, and have lost not a
little time and pains therein; but at length I found
that the whole Art had no other foundation than the
meer figments and trifles of imagination: and it ve∣ry
much repents me of the time which I have wasted,
and I wish I could absolutely forget and abolish the
memory thereof in my minde; and would wholly a∣bandon
the use thereof, unless the violent intreaties of
great personages, who oftentimes make use of noble
Ingenuities to bad purposes, did not compel me to
continue my studies therein; and that domestick pro∣fit
did not over-perswade me to enjoy the folly thereof,
and with toys to please those that seek after and are
covetous of trifles; I say, Trifles! for what hath A∣strology
in it worth notice, unless the Fables of the Poets,
their monsters and wonders with which they have fill'd
the whole Region of Heaven? Neither do any sort of
people more agree one among another, than the Astro∣logers
and Poets; onely in that one thing of Lucifer and
Vesperus; the Poets affirming that what day Lucifer ap∣pears
before the Rising Sun, that day he follows the Set∣ting
Sun; which all the Astrologers deny can be done in
one and the same day, onely those that place Venus
above the Sun, because those Stars that seem to be at
greatest distance from us, seem to appear soonest in
their rising, and to set most slowly. But this discord
between the Astrologers about the scituation of the
Page 88

Stars and Planets I had quite forgot, had I not had this
occasion to remember them, the handling whereof
has been more particular to Philosophers than Astro∣logers.
For Plato places the Sphear of the Sun next
about the Sphear of the Moon; and the Aegyptians do
the like, placing the Sun between the Moon and Mer∣cury.
Archimedes and the Caldaeans make the Sun to
be the fourth in Order. Anaximander, Metrodorus,
Chius, and Crates, constitute the Sun uppermost, below
him the Moon, beneath her the other Planets and
fixed Stars. Zenocrates will have all the Stars to move
in one Superficies. No less contention there is among
them about the distance and bigness of the Sun, Moon,
and the rest of the Stars fixed and wandring: Nei∣ther
is there indeed any constancy of Opinions among
them, nor truth of Assertion: and no wonder, when
the Heaven it self, which they so much endeavour to
search and dive into, is the most inconstant of all, and
crowded with Fables and Fictions: for all the Twelve
Signes, with the Northern and Southern Constellations,
got all into Heaven by the help of Fables, and by these
Fables Astrologers live, cheat, and get money, while the
Poets their Inventors are ready to starve for hauger.

CHAP. XXXI.
Of Judicial Astrology.
THere is another part of Astrology remaining, which
they call the Divining or Fore-telling Part, other∣wise
call'd Judicial Astrology, which Treats of the
Revolutions of the Years of the World; of Nativi∣ties,
of Horary Questions, and by what sort of means
to foretel and know Future Events, and the Secrets of
Divine Providence, thereby to avoid ill Success, and se∣cure
Page 89

the undertaker of Prosperity. Astrologers there∣fore
borrow the Effects and Influences of the Stars from
the most remote Ages of the World, beyond the memo∣ry
of things, even before the days of Prometheus, and
from Conjunctions that were before the Flood; pre∣tending
themselves able to display the hidden Natures,
Qualities and Effects of all sorts of Animals, Stones,
Metals and Plants, and whatever else being part of
the Creation; and to shew how the same do depend
on the Skies, and flow from the Stars, and partake of
their Influences. A most credulous sort of People, and
no less impious, not acknowledging this one thing,
That God made the Plants, Herbs, and Trees, before
the Heavens and the Stars. The gravest Philosophers
also, as Pythagoras, Democritus, Bion, Phavorinus, Pa∣netius,
Carneades, Possidonius, Timaeus, Aristotle, Plato,
Plotinus, Porphyrius, Avicen, Averroes, Hippocrates, Ga∣len,
Alexander, Aphrodisius, Cicero, Seneca, Plutarch,
and many others who have diligently laboured in the
search of the Causes of Things through all Arts and
Sciences, never do remit us to these Astrological Cau∣ses,
which although they might be allow'd for Cau∣ses,
yet when they themselves do not rightly under∣stand
the Course of the Stars, which is most evident
to all wise men, they can never be able to give a cer∣tain
judgment of their Effects. Neither are there others
wanting among them, as Eudoxus, Archelaus, Cassan∣drus,
Hoychilax, Halicarnassaeus, and many others of
later date, grave in esteem, who confess, That 'tis
impossible that any thing of certainty should be found
out by the Art of Judicial Astrology, by reason of
the innumerable co-operating Causes that attend the
Heavenly Influences; and so Ptolomy is also of Opi∣nion,
both for that there are many occasions of Ob∣struction,
as Customs, Manners, Education, Vertue,
Empire, Place, Geniture, Blood, Diet, Libertie of Will,
Page 90

and Learning; as also for that, as they say, the Influ∣ences
do not compel but incline. Furthermore, they
who have prescrib'd the Rules of Judgments, set down
their Maxims so various and contradictory, that it is
impossible for a Prognosticator, out of so many various
and disagreeing Opinions, to be able to pronounce
any thing certain, unless he be inwardly Inspir'd with
some secret and hidden instinct and Sence and of future
things; or unless by some occult and latent Communi∣cation
of the Devil, he be enabled with a discerning fa∣culty:
which two means he that wants, can never be
a true Prophet in Astrological Judgments; Astrologi∣cal
Prediction not depending upon Art, but meerly
upon obscure Chance: And as young People light up∣on
such or such verses in Fortune-Books, not by Art,
but by Chance: so Prophesies flow from the brest
of an Astrologer by the same Chance, and not by
Art; which Ptolomy witnesses, saying, The know∣ledge
of the Stars is in thee, and thence proceeds; there∣by
intimating, that the Prediction of hidden and fu∣ture
things is not attain'd to so much by Observati∣on
of the Stars, as of the qualities and affections of
the Mind. There is no certainty therefore in this Art,
applicable to all things according to Opinion; which
Opinion is gathered and delivered from Conjectures,
through an unperceiveable Inspiration of the Devil,
or else by meer Chance: therefore is this Art no more
than a fallacious Conjecture of Superstitious men, who
by the Experience of long time have attain'd to some
insight into uncertain things, wherewith to such out
a little money; they many times deceive the ignorant,
and are as often deceiv'd: for if their Art were true,
and rightly understood by them, whence so many Er∣rors
and Deceits continually swimming in their Prog∣nostications?
and if not true, do they not vainly, foolish∣ly,
and wickedly profess the Knowledge of things
Page 91

which are not, or are not rightly understood? But the
more cautious among them will not utter their Prog∣nostications
but in obscure and ambiguous terms, and
which may be apply'd to all things, times, Princes, and
Nations whatever. If any thing which they have said
do come to pass, then they Collect together the Cau∣ses
thereof, confirming after the thing is apparent,
their old Prophesies by new Reasons, that they may
seem to have foreseen: like your Interpreters of
Dreams, upon the relation of a Dream know nothing
of certainty, but apply their Interpretation to that
which happens afterwards. Furthermore, seeing it is
impossible in so great a number of Stars, but that we
must find some in bad, some in good Positions; they
take occasion from thence of speaking to whom and
what they please: foretelling Life, Death, Health,
Honours, Wealth, Power, Victory, Off-spring, Friends,
Marriage, Magistracy, and many other things: To
others, from a bad Position, foretelling Death, Hang∣ing,
Shame, Overthrows, Barrenness, Sickness, and
Misfortunes; not by the power of their wicked Art,
but by a wicked stupefaction of the Mind, and forcing
a necessity of Actions concurring to such Events, draw∣ing
credulous people to their ruine, causing also among
Princes and Nations most severe Wars and Seditions.
Now if it happen that fortune jumps with any of their
Prognostications, that among so many ambiguous Va∣ticinations
one or other happen to prove true, how
they strut and crow, and fall into raptures and high
admiration of themselves! If they be found to lye
continually, and be still convinc'd of falshood, then
they excuse it with Blasphemy, fortifying one Lye
with another, saying, That a wise man has power over
the Stars: whereas in truth, neither the Stars are
govern'd by wise men, nor wise men by the Stars;
but both are govern'd by God: or else they cry, That
Page 92

the unaptness of the subject, or the solly of the party,
was an obstruction of the Influences; but if ye require
more of them, they are angry. Yet these Fortune-tel∣lers
do finde entertainment among Princes and Ma∣gistrates,
from whom they receive considerable Salaries;
whereas there is indeed no sort or generation of men
more pernicious to a Commonwealth, than those that
undertake to prognosticate by the Stars, by Dreams,
or any other Artifices of Divination, and scatter their
Prophesies about: Men always enemies to Christ, and
all that believe in him: Of whom Cornelius Tacitus
complains: Your Mathematicians, for so they are
vulgarly called, are a sort of men, saith he, treacherous
to Princes, deceitful to those that believe in 'um; were al∣ways
pro•ibited from our City, but never expell'd. Varro
also a grave Author testifies, That all the Vanities of
superstition flow'd out of the bosome of Astrology.
There was a certain Tribute assess'd in Alexandria,
which the Astrologers pay, being called Blacenomium,
which signifies Folly, because that out of ingenious
Folly they made a certain Gain, and because that none
but rash and inconsiderate people were wont to con∣sult
them. But if our life and happiness proceed from
the Stars, what do we fear? why are we so sollicitous?
Let us trust all these things to God, and the Stars, who
can never erre, never do any evil. Let us not dive
into things beyond our own capacities, but onely learn
to know that which is onely in our reach; and being
that we are Christians, let us leave the Hours to Christ,
the Minutes to God the Father. But if the Stars have
nothing of force, nothing of power, nothing of in∣fluence
over our life and happiness, then is every Astro∣loger
a very vain and idle person. But there are a sort
of people so very timorous and credulous, that as Chil∣dren
frighted with the stories of Hobgoblins, they be∣lieve
and are more afraid of those things which are not,
Page 93

than of those things which are; and by how much
a thing seems to be less possible to come to pass, so much
the rather are they afraid thereof; and the less pro∣bable
a thing is, the sooner they believe it; who if they
were not Astrologers, might eat their nails, or die with
hunger. And this strange credulity of theirs, forget∣ful
of things past, negligent of the present, running
headlong after future things, is so favourable to these
deceivers, that though but one lye told, shall injure
the credit and reputation of other men, so that they
shall be scarcely believ'd again when they speak truth;
On the contrary, among the Doctors of Lying and
Falshood, one Chance-truth shall gain belief of a hun∣dred
Publick lyes: In which they who chiefly confide,
are the most unhappy of all men, such superstitious
trifles always bringing their Adorers into ruine:
Which Antiquity witnesseth of Zoroastes, Pharaoh, Ne∣buchadnezzar,
Caesar, Crassus, Pompey, Diotharus, Nero,
Julian the Apostate, who as they were most addicted to
these Gugaws, so did they perish through their confi∣dence
in them: All things falling out most unfortunate
to them, to whom their Fortune-tellers promis'd
all things favourable and auspicious. As to Pompey
and Caesar, whom they both made believe that they
should die aged, in their beds, and in great honour,
yet both of them came to bad and untimely ends. A
perverse and preposterous generation of men, who
profess to foreknow future things, in the mean time
altogether ignorant of past and present; and under∣taking
to tell all people most obscure and hidden se∣crets
abroad, at the same time know not what happens
in their own houses, and in their own chambers: E∣ven
such an Astrologer as Moore laught at in his Epi∣gram.

Page 94

The Stars, Ethereal Bard, to thee shine clear,
And all our future Fates thou mak'st appear.
But that thy Wife is common all men know,
Yet what all see, there's not a Star doth show.
Saturn is blinde, or some long journey gone,
Not able to discern an infant from a stone.
The Moon is fair, and as she's fair she's chast,
And won't behold thy Wife so leudly embrac't.
Europa Jove, Mars Venus, she Mars courts,
With Daphne, Sol, with Hirce Hermes sports.
Thus while the Stars their wanton Love pursue,
No wonder, Cuckhold, they'll not tell thee true.
In the next place, it is notorious how they differ from one another among themselves, Jews, Caldeans, E∣gyptians, Persians, Graecians, Arabians, about the Rules of giving judgment; and how Ptolomy quite lays a∣side all the ancient Philosophy; for which how Aven∣r•dan defends him; how Albumasar rails at him; and how Abraham Avenezra the Jew falls upon the bones of all these. Lastly, Dorotheus, Paulus, Alexandrinus, Ephestion, Maternus, Aomar, Tebith, Alchindus, Zahel, Messahalla, are all of another opinion; and when they cannot prove what they say to be true, they endeavour to defend themselves by Experiments, and yet they are not all unanimous in that neither. Neither is there less discord about the propriety of the Houses, whence they fetch the Predictions of all Events: wherein Pto∣lomy is of one opinion, Heliodorus of another, Paulus of another, of another Manlius, Maternus of another, of another Porphyrius, Abenragel of another, the E∣gyptians of another, of another the Greeks and Latins; the Ancients and Moderns alike dissenting. Neither can they agree where to place the ends, where the be∣ginnings of their Houses; which structures the An∣cients
Page 95
have built after one fashion; Ptolomy, Campanus, and Johan Regiomontanus, every one in another distinct manner; whereby they themselves take away all credit from their own observations, several ascribing several properties to the same persons. An impious Race of men, attributing that to the Stars, which belongs onely to God; making us that were free born, to be slaves of the Stars; and when we know that God created all things good, they will be appointing some Stars to be Malevolent in their Aspects, and the Originals of bad Influences; not without great contempt of God, and injury to the Heavens, in that Divine Senate make all mischiefs and misfortunes to be decreed; and what∣ever is done by us out of the depravity of our Wills, which nature cannot avoid, through the corruption of the Subject-matter, all that they Attribute to the fault of the Stars. Neither are they ashamed to teach men to be most pernicious Hereticks and Infidels, while they endeavour to make the gift of Prophesie, the pow∣er of Religion, the secrets of Conscience, dominion over Hell, the vertue of Miracles, the efficacy of Prayer, the state of future Life, all these mighty things to de∣pend upon the Stars; to be granted by them, and the knowledge thereof to be wholly deriv'd from them: For they say, that Gemini being the Ascendent, Saturn and Mars being in Conjunction in Aquarius, That a Prophet should be born in a new part of the World; and that Christ was therefore famous for so many Vertues, because Saturn and Gemini were together in that place. The several Sects of Religion they make to be govern'd by other mixtures of the Constellations; Jupiter being nevertheless their Lord and Patron. Jupiter joyn'd with Saturn, governs the Religion of the Jews; joyn'd with Mars, the Caldean; with the Sun, the Aegyptian; with Venus, the Saracen; with Mercury, the Christian, with Luna, the Antichristian.
Page 96
They say moreover, that Moses instituted the Sabbath among the Jews upon certain Logical reasons that urged him t•ereto; and that therefore the Christians Erre, that will not observe the Sabbath of the Jews, which is the true Saturday. Next they impugne all Faith both toward Religion, toward Men, and God himself; affirming, That the secrets of Conscience may be discovered from such a part of the Sun, being in the ninth, third, eleventh houses of the Heaven; and many have prescrib'd Rules, whereby they pretend to disclose the very thoughts and intentions of Men. Exalting the Coelestial Constellations, above the Mi∣raculous Works of God, as the superintendant Cau∣ses of the Universal Flood, the Law given by Moses, and the Child-bearing of a Virgin; and vainly attribu∣ting to Mars the occasion and necessary cause of Christs All-redeeming death. Yea they do affirm, That Christ himself did make choice of his hours wherein to work his Miracles; and when he rode in Triumph into Je∣rusalem, what times he knew the Jews could have no power to hurt him; which was the reason he chid his Disciples in these words, Are there not Twelve hours of the day? They say moreover, That if any one were happily placed under Mars, being in the Ninth House, such a one shall be able to cast out Devils with his presence only. But he that shall Pray to God, Luna and Jupiter being in Conjunction in the Mid-Heaven with the Dragons-head, shall obtain all his desires; and that Saturn and Jupiter do promise future pros∣perity of Life. Moreover, that he who hath Saturn happily constituted with Leo at his Nativity, shall when he departs this Life immediately return to Heaven again. Now who could think it? as silly and as idle as these Heresies are, yet want they not abettors, Petrus Aponensis, Roger Bacon, Guido Bonatus, Arnoldus de Villa Nova, Philosophers; Alyacensis Cardinal and Di∣vine:
Page 97
and many other famous Christian Doctors, who have not without great Infamy given their Assent to the same; and more than that, have been so bold as to testifie and defend the truth thereof. Against these Astrologers of later years, Johannes Picus Mirandula wrote Twelve Books so fully, that he hath scarce omitted one Argument, but with such a force of Elo∣quence, that neither Lucius Balantius a most strenuous Champion of Astrology, nor any other Hector of this Art could ever defend it from the ruine of those Argu∣ments that Mirandula hath brought against it. For he makes it out by most strong Arguments, That Astrology is an Invention not of Men, but of the De∣vil (which Firmianus confirms) by which he endea∣vours to exterminate and abolish all Philosophy, Phy∣sick, Law, and Religion, to the general mischief of Mankind: for first, it takes away the use of Faith in Religion, lessens the reverence of Miracles, takes away Divine Providence, while it teaches, That all things happen by force and vertue of the Stars, and from the Influences of the Constellations, by a kind of fatal Necessity. It patronizes Sin, excusing Vice as descen∣ding from Heaven; it defiles and subverts all good Arts, in the first place Philosophy, translating the Causes of things from right Reason to Fables; transla∣ting the practice of Physick from the application of Natural and Efficacious Remedies, to vain Observati∣ons and idle Superstitions deadly both to Body and Soul; Abrogating all Laws, Customes and Rules of humane Prudence, when Astrology must be only consulted at what time, how, and by what means to Act; as if she only held the Scepter that governs hu∣mane Life and Manners, together with all Affairs publick and private, deriving an uncontrolable Autho∣rity from Heaven, and accompting all things else vain and ridiculous that will not submit to her jurisdicti∣on.
Page 98
A most worthy Art! which the Devils heretofore Professed, in contempt of God, and to the deceipt of Men. Neither can we think that the Heresie of the Manicheans, which takes away all liberty of Free-will, had any other Original than the false Opinions and Doctrines of Astrology. From the same Fountain sprang that Heresie of Basilides, who believed that there were Three hundred sixty five Heavens, all made successively, and in the same likeness, according to the number of the days of the year; and assigning to e∣very one of them certain Qualities, Principles, and Angels; and also giving them names: he calls the su∣preme Ruler of them all Abraxas, which name accor∣ding to the Greek Letters contains the Numerals of Three hundred sixty five, to answer the Number of Heavens which he had invented. These things I have therefore set forth, that ye may understand Astrology to be the Mother of Heresie. Besides this same Fortune-telling Astrology, not only the best of Moral Philoso∣phers explode, but also Moses, Isaias, Job, Jeremiah, and all the other Prophets of the Ancient Law; and among the Catholick Writers, St. Austin condemns it to be utterly expell'd and banish'd out of the Territories of Christianity. St. Hierome argues the same to be a kind of of Idolatry. Basil and Cyprian laught at it as most contemptible. Chrysostome, Eusebius, and Lactan∣tius, utterly condemn it. Gregory, Ambrose, and Se∣verianus, inveigh against it. The Council of Toledo ut∣terly abandon and prohibit it. In the Synod of Mar∣tinus, and by Gregory the younger, and Alexander the third, it was Anathematiz'd, and punish'd by the Ci∣vil Laws of the Emperours. Among the Ancient Romans, it was prohibited by Tiberius, Vitellius, Dio∣clesian, Constantine, Gratian, Valentinian, and Theodosius, Ejected also, and Punish'd: by Justinian made a Capi∣tal Crime, as may appear in his Codex.
Page 99
CHAP. XXXII.
Of Divinination in general.
IT willnot be amiss here to bring in those other sorts
of Divination, drawing predictions not so much
from the observation of heavenly bodies, but of in∣feriour
things that retain a kinde of shadow and re∣semblance
of heavenly things; that those things being
understood, ye may the better understand this Astrolo∣gical
Tree that yields such trashie Fruit; and from
whence, as from a Lernaean Hydra, the Beast of so ma∣ny
Heads is generated. Among the Arts therefore of
Fortune-telling Vulgarly professed in hope of gain,
are Physiognomy, Metoposcopie, Chiromancy, Soothsaying,
Speculatory, and Interpretation of Dreams; to which
we may adde the mad Oracles of former times: All
which have not the least of solid Learning in them,
nor have any ground of Reason to fix on, but depend
upon Chance, familiarity with Spirits, or some appa∣rent
Conjectures, which are gathered from ancient Tra∣ditions,
or long Observations. For all these prodigi∣ous
Arts of Divination, defend themselves with the
Buckler of Experience, and to dis-entangle themselves
out of the bonds of hampring Objections, by suggesting
to work beyond Faith and Reason; of all which, the
Law takes notice, thus Commanding: Let none be found
among you that maketh his Son go through the fi•e, or
that useth Witchcraft, or a regarder of times, or a mar∣ker
of the flying of fowls, or a Sorcerer, or a Charmer,
or that councelleth with Spirits, or a Soothsayer: for all
that do those things are an abomination unto the Lord.

Page 100
CHAP. XXXIII.
Of Physiognomy.
PHysiognomy taking Nature for her Guide, upon an
inspection, and well observing the outward parts
of the Body, presumes to conjecture by probable to∣kens,
at the qualities of the Mind, and Fortune of the
Person; making one Man to be Saturnal, another a
Jovist, this man to be born under Mars, another under
Sol, some under Venus, some under Mercury, some un∣der
Luna; and from the Habits of the Body, collects
their Horoscopes, gliding by little and little from
Affections to Astrological Causes, upon which Foun∣dations
they Erect what idle Structures they themselves
please.

CHAP. XXXIV.
Of Metoposcopie.
MEtoposcopie, to know all things from the sole
Observation of the Forehead, prying even into
the very beginnings, progress, and end of a Mans
Life, with a most Acute Judgment, and Learned Ex∣perience;
making herself to be likewise a Foster-Child
of Astrology.

Page 101
CHAP. XXXV.
Of Chiromancy.
CHiromancy fancies Seven Mountains in the Palm
of a Mans Hand, according to the number of
the Seven Planets; and by the Lines which are there
to be seen, judges of the Complection, Condition, and
Fortune of the Person; imagining the harmonious dis∣position
of the Lines, to be as it were certain Coelesti∣al
Characters stampt upon us by God and Nature,
and which, as Job saith, God imprinted or put in the
hands of men, that so every one might know his works;
though it be plain, that the Divine Author doth not there
Treat of vain Chiromancy, but of the Liberty of the
Will. These Fortune-tellers have this to say for
themselves, That though they judge not of the Events
or Effects of things by the Causes of things, yet they
judge thereof by such Signs as are taken like Impressi∣ons
from the same or like Causes, which to the same
things continue still the same; and to things alike,
continue still alike. They farther say, That Pythago∣ras
made use of this Art, who made his Conjectures
of the Nature, Conditions, and Ingenuity of Children,
by the lineaments and features of the Face and Body,
and received none into his School but such as he
judged capable of Learning. Which was also the pra∣ctice
of Pharaotes King of India, as Philostratus re∣lates.
But there is no need to bring any other rea∣son
to make manifest the Errors of this Arts Professors,
than only that one, that they have no Reason in 'um.
Many grave and ancient Authors have Written con∣cerning
the same, as Hermes, Alchindus, Pythagoras,
Page 102

Pharaotes the Indian, Zophirus, Helenus, Ptolomeus,
Aristoteles, Alpharabius: besides these, Galen, Avicen, Ra∣sis,
Julianus, Maternus, Loxius, Philemon, Palamon, Con∣stantine
and Africanus: among the Latines, Lucius Syl∣la
and Caesar were mightily addicted to this Art. Of
later years, Peter of Appo, Albert the Teutonick, Mi∣chael
Scotus, Antiochus Bartholomeus, Coclitis, Michael
Savonarola, Antonius Cermisonus, Petrus de arca, An∣dreas
Corvus, Tricassus Mantuanus, Johannes de Indagine,
and many other famous Physicians: but none of them
have been able to make any farther progress than Con∣jecture,
and observation of Experience. Now that
there is no certainty in these Conjectures and Obser∣vations,
is manifest from thence, because they are Fig∣ments
grounded upon the Will; and about which, the
Masters thereof of equal Learning and Authority do
very much differ. Therefore are they most certainly
mad, and drowned in Error, that will undertake to fore∣tel
by such Signes as these, not only the Complexion
of the Body, and Disposition Natural; but also the very
Affections of the Mind, and Chances of Fortune, evi∣dent
in the judgment of Zopyrus concerning Socra∣tes.
Nor must we believe what Appion the Gram∣marian
hath left behind him in writing, that one Alex∣ander
did so discerningly paint or express the likenesses
of resemblance, that from thence he could tell the cer∣tain
years of past or future death; which that they
can be known by those Arts, is not so much incredible
as it is impossible. But it is given to these idle sort of
people thus to dote and frame Chimaeras to themselves
by the instinct of the Devil, who by that means leads
them from Error into Superstition, and from Super∣stition
into Infidelity.

Page 103
CHAP. XXXVI.
Of Geomancy.
GEomancy, of which we have spoken before in the
Chapter of Arithmetick, is an Art that by cer∣tain
Points separated either by Chance or by Force; out
of which it composes certain Figures by Numbers Even
and Odd, likened to those in the Heavens; makes a
kind of Divination, and therefore by all Writers call'd
the Daughter of Astrology. There is another sort of
Geomancy which Almadal the Arabian introduc'd;
which by conjectu•es taken from sound, or appearance,
as Noise in the Earth, motion, cleaving, swelling of the
same, as also by the sounds of Thunder, raises a kind
of Divination, or Fortune-telling; leaning intirely
upon the Prop of Astrology, as very observant of hours,
of Lunations, as also of the Rising, Setting, and Fi∣gures
of the Stars.

CHAP. XXXVII.
Of Augurie.
AVgurie, or marking the Entrails of Fowls, of
which there are many sorts, is an Art which was
held in great Veneration in Ancient times; even so
great was the esteem thereof, that nothing of those
things that belong'd either to publick or private Affairs
was acted, before the Entrails of Beasts were inspected.
This most ancient Art, as Pomponius Laetus testifies, was
Page 104

receiv'd by the Greeks from the Caldees; the first among
whom Amphiateus, Tyresias, Mopsus, Aphilotes and
Calchas, were accompted the chief: from the Graecians
it passed to the Hetrurians, and from them to the
Latines. Romulus himself was a Soothsayer, who first
Ordain'd, that the choice of Magistrates should be con∣firm'd
by Augury: and Dionysius tells us, That the Art
of Soothsaying was most ancient even in the time of
the Aborigines: and Ascanius before he put his Battle
in Array against Mezentius, made an Inspection into
the Fowl; and seeing the Augury answered his expecta∣tion,
he Fought and overcame. The Phrygians also,
Pisidians, Cilicians, Arabians, Vmbrians, Tuscans, and
many others, observed the Ceremonies of Soothsaying.
The Lacedemonians always had an Augur to attend up∣on
their Kings, whom they appointed to be always at∣tending
in Publick Councils; and among the Romans
there was a Colledge of Augurs. They who first brought
this Art in request, were those that taught how that
there were certain Lights of discovery and Revelation
that descended from the Heavenly Bodies upon the
Inferiour, as it were certain Signes constituted and
setled in their Motion, Lying, Resting, Gesture, Walk∣ing,
Flying, Voice, and Feeding, in their Colour and
Working; wherein, by a certain occult Force, and si∣lent
Harmony, they do so far sympathize with the Ce∣lestial
Bodies, with whose qualities they are affected,
that thereby they are enabled to foretel whatever those
Celestial Bodies intend to act. From whence it is
apparent, that this sort of Divination depends only
upon Conjecture, grounded partly upon the Influences
of the Stars, partly taken from parabolical Simili∣tudes,
than which there is nothing more deceitful.
Therefore Panaetius and Carneades, Cicero, Chrysippus,
Diogenes, Antipater, Josephus, and Philo, held it very
•idiculous: besides, the Law and the Church condemn
Page 105

it. Of this sort are those Mysteries of the Caldaeans
and Aegyptians, which the Hetrurians of old, then the
Romans, and now the vulgar sort of Superstitious Hea∣thens
adore.

CHAP. XXXVIII.
Of Speculatory Divination.
UPon the same Grounds the Art of Speculatory Di∣vination,
is founded which makes interpretations
of Thunder and Lightning, and other Airy Meteors, as
also of Monsters and Prodigies; but no otherwise than
by Conjecture and Comparison; which how false and
erronious it is, is notoriously manifest.

CHAP. XXXIX.
Of Interpretation of Dreams.
HEre we may usher in the Interpretation of Dreams
call'd Onirocritica, whose Interpreters are properly
call'd Conjecturers: according to that Verse in Euri∣pides;

He that Conjectures least amiss,
Of all, the best of Prophets is.
To this Delusion, not a few great Philosophers have given not a little credit, especially Democritus, Aristo∣tle, and his follower Themistius, Sinesius also the Pla∣tonick, so far building upon Examples of Dreams, which
Page 106
some accident hath made to be true, that thence they endeavour to perswade Men, that there are no Dreams but what are real. For say they, as the Celestial In∣fluences produce divers Forms in Corporeal Matter, so out of certain Influences predominating over the power of the Fancy, the impression of Visions is made, being Consentaneous, through the disposition of the Heavens, to the Effect which is to be produc'd; more especi∣ally in Dreams, because the mind being then at liber∣ty from all corporeal Cares and Exercises, more freely receives the Divine Influences: therefore it happens, that many things are reveal'd in Dreams to them that are asleep, which are conceal'd from them that wake. With these reasons they pretend to beget a good Opi∣nion of the Truth of Dreams. But as to the Causes of Dreams both External and Internal they do not all agree in one judgment. For the Platonicks reckon them among the specifick and concrete Notions of the Soul. Avicen makes the Cause of Dreams to be an Vlti∣mate Intelligence moving the Moon in the middle of that Light with which the Fancies of men are Illuminate while they sleep. Aristotle refers the Cause thereof to Common Sence, but plac'd in the Fancy. Averroes places the Cause in the Imagination. Democritus ascribes it to little Images or Representatives, separated from the things themselves. Albertus, to the Superior In∣fluences, which continually flow from the Skie through many Specifick Mediums. The Physicians impute the Cause thereof to Vapours and Humours; others to the affections and cares predominant in persons when awake. Others joyn the powers of the Soul, Celesti∣al Influences and Images together, all making but one Cause. Arthemidorus and Daldianus have writ∣ten of the Interpretation of Dreams: and certain Books go about under Abrahams Name, whom Philo in his Book of the Gyants and of Civil Life, asserts to have
Page 107
been the first Practiser thereof. Other Treatises there are falsified under the Names of David and Solomon, wherein are to be read nothing but meer Dreams concerning Dreams. But Marcus Cicero in his Book of Divination, hath given sufficient Reasons against the vanity and folly of those that give Credit to Dreams, which I purposely here omit.
CHAP. XL.
Of Madness.
BUT though I had almost forgot it, let us with
these Dreamers number those that give a kind of
sacred Credit to the Prophesies of Mad-folks, who
themselves have lost all knowledge of things present,
memory of past, and indeed all humane sense, fondly
imagining them to have the gift of Foreknowledg; as
if what the wise and waking know not, Mad-folks
and Dreamers should see; as if God were nearer at
hand to them, than to the vigilant, watchful, intelligible,
and those that are full of premeditation. Unhappy
men that believe such Vanity, that give obedience to
such Impostures, that cherish such Deluders, submitting
their own Faith and Discretion to their Bellies. For
what can we imagine Madness to be, but a departure
of Reason persecuted by evil Spirits, convey'd through
the Stars, or through the Inferiour Bodies by the bad
Angels? which Lucan seems to intimate, when he
brings in Arvus the Thuscan Prophet:

In Thunders motion skill'd, and Lightnings bright,
And in the downy Feathers airy flight.
Page 108
Then after the City-Procession, after the Offering slain, after the Entrails inspected, he brings in a Potter, thus delivering his judgment:
What rage, ye Gods, what w•es do ye prepar•?
If Saturn's baneful Star in topmost Air
Should kindle his dull Fires, we then should moan
To see Aquarius pour whole Rivers down,
And all the World in total deluge drown.
If Sol should mount the Nemaean Lions back,
In Flame would all the Worlds whole Fabrick crack,
And all the Skie with Sol's burnt Chariot blaze
These Aspects cease; but thou that burntst the claws,
And firk'st the Tail of threatning Scorpion.
What great thing breed'st thou Mars? milde Jove goes down
Oppressed in his fall, and in the Skies
The wholsome Star of Venus dulled is,
Mercury looses his swift motion,
And fiery Mars rules in the Skie alone.
Why do the Stars their Course forsaking glide
Obscurely through the Air? why does the side
Of Sword-breaking Orion shine too bright?
Wars rage is threatned, the Swords power all right
Confounds by force: Impiety shall bear
The name of Vertue; and for many a year
This fury lasts.
Therefore all these delusions of Divination have their root and foundation from Astrology. For whether the Lineaments of the Body, Countenance, or Hand be inspected, whether Dream or Vision be seen, whe∣the marking of Entrails or mad Inspiration be con∣sulted, there must be a Celestial Figure first erected, by the means of whose indications, together with the conjectures of Signes and Similitudes, they endeavour
Page 109
to finde out the truth of what is desired: So requisite is the use of Astrology to the Arts of Divination, as if it were the Key that opens the door of all their Mysteries. Therefore how much all these Arts are distant from Truth, is evident from this, that they make use of principles so absolutely false and feigned; which being such as neither are, ever were, or will be, and yet they will have to be the causes of future Events, what can appear to be more contrary to all Truth?
CHAP. XLI.
Of Magick in general.
IT is requisite that we should here say something of
Magick, which is so linkt to Astrology, as being her
neer Kinswoman, that whoever professes Magick with∣out
Astrology, does nothing, but is altogether out of
the way. Suidas is of opinion, that Magick took its
Original and Name from the Magusaei. The common
opinion is, that it is a Persian name, with whom Por∣phyrius
and Apuleius consent; and that Magos signifies
in that Language, no more than a Wise man or a Phi∣losopher;
so that Magick containing both Natural Phi∣losophy,
and the Mathematicks, takes into the same
Society the forces and bands of all Religions; joyning
to its self Goetia and Theurgy; which is the reason that
Magick is generally divided into Natural and Cere∣monial.

Page 110
CHAP. XLII.
Of Natural Magick.
NAtural Magick is taken to be nothing else, but the
chief power of all the natural Sciences; which
therefore they call the top and perfection of Natural
Philosophy, and which is indeed the active part of the
same; which by the assistance of natural force and fa∣culties,
through their mutual & opportune application,
performs those things that are above Humane Reason.
The Aethiopians and Indians were the greatest admirers
of Magick, where there was a great supply of variety
of Stones and Herbs conducing thereto. Of this,
some think that St. Jerome to Paulinus makes men∣tion,
where he saith, That Apollonius Tyaneus was a
Magician or Philosopher. Of the same sort were those
Magi who bringing Gifts to Christ, did first adore
him; which the Expositors of the Evangels call the
Philosophers of the Caldaeans. Such were the Hiarchs
among the Brachmans, Tespion among the Gymnoso∣phists,
Budda among the Babylonians, Numa Pompilius
among the Romans, Zamolxides among the Thracians,
Abbas among the Hyperboreans, Hermes among the E∣gyptians,
Zorastes the Son of Ormasus among the
Persians. for the Indians, Aethiopians, and Persians
always had the pre-eminence in Magick: wherein, as
Plato in his Alcibiades testifies, the Children of the
Persian Emperours were always instructed, that they
might learn to govern the Kingdom by the Pattern of
the Grand and Universal Order. And Cicero, in his
Book of Divinations, asserts, That no Persian could
enjoy the Scepter of that Empire, if he were not skill'd
Page 111

in Magick. Natural Magick therefore is that, which
considering well the strength and force of Natural and
Celestial beings, and with great curiosity labouring to
discover their affections, produces into open Act the
hidden and concealed powers of Nature; so cupoling
inferiour with superior faculties, by a mutual applica∣tion
thereof, that from thence many times great and
marvelous Miracles have been effected: not so much
by Art, as Nature, to whom Art onely shews her
self a Hand-maid and Assistant in her operations. For
Magicians, as the most accurate inquirers into Nature,
taking along those things which are prepared by Nature,
and applying Actives to Passives, oftentimes produce ef∣fects
before the time ordained by Nature; which there∣fore
the Vulgar take for Miracles, when they are not∣withstanding
onely natural Operations: as if any person
should in March produce Roses, ripe Figs, or Garden-beans;
or should cause Parsly to spring from the Seed
into a perfect Plant in few hours; and greater things
than these, as to cause Thunder, Clouds, Rain, Ani∣mals
of divers sorts; and several transmutations and
transigurations of living beings, such as Roger Bacon
is said to have done by pure natural Magick. Of these
Operations sundry have written: as Zoroastes, Her∣mes,
Evantes King of the Arabians, Zachary of Baby∣lon,
Joseph the Jew, Bocus, Aaron, Zenotenus, Kiranni∣des,
Almadal, Thedel, Alchindus, Abel, Ptolomy, Geber,
Zahel, Nazaharub, Tebith Erith, Salomo, Astropho,
Hipparchus, Alcmeon, Apollonius, Tryphon, and many
others; of which Writings there are many whole and
entire, some imperfect, which have come to my hands.
Of Modern Writers, there have been but few who have
treated of Natu••l Magick, nor have they left many Wri∣tings
behinde them; that is to say, Albertus, Arnoldus
de Villa nova, Raymund Lully, Bacon and Aponus, and
the Author of the Book dedicated to Alphonsus, which
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mingles abundance of Superstition with Natural Ma∣gick,
which many others have also done.

CHAP. XLIII.
Of Mathematical Magick.
THere are besides these, many other imitators of
Nature, wise inquirers into hidden things, who
without the help of natural Virtues and Efficacies,
confidently undertake, onely by Mathematical lear∣ning,
and the help of Celestial influences, to produce
many miraculous Works, as walking and speaking Bo∣dies;
which notwithstanding are not the real Animal:
such was the wooden Dove of Archytas, which flew;
the Statues of Mercury, that talk'd; and the Brazen
Head made by Albertus Magnus, which is said to have
spoken. In these things Boetius excell'd, a man of a
large Ingenuity, and manifold Learning; to whom
Cassiodorus writing upon this Subject, Thou, saith he,
hast propounded to thy self to do great things, and to
know the most difficult: by thy ingenious skill Metals
are heard to roar, Brazen Diomed sounds a Trumpet,
a Brazen Serpent hisses, Birds are counterfeited, and
they that are incapable of a voice of their own, yet
are heard to make a sweet noise: We relate but small
things of thee, that hast so great a power to imitate
Heaven. Of these delusory Sciences may be said that
which we read in Plato's tenth Book of Laws: Art is
given to Mortals, which enables them to produce cer∣tain
posterior and succeeding Inventio•s, neither per∣taking
of Truth or Divinity, but ce•tain Imitations
somewhat akin thereto: Wherein Magicians have ad∣ventured
to proceed so far, by the help of that ancient
Page 113

and subtile Serpent, the great promiser of knowledge;
that Aping him, they become imitators of God and Na∣ture.

CHAP. XLIV.
Of Witchcraft.
THere is a sort of Natural Magick, which they call
Witchcraft; the effects whereof are wrought by
Potions, Philters, and other compositions of Medica∣ments:
such as Democritus is said to have made for the
begetting of good, happy, and fortunate Children;
and that other by which we should be able to under∣stand
the Language of Birds, which Philostratus and
Porphyrius relate Apollonius to have made. Virgil also
speaking of certain Pontick herbs:

Such Herbs as these when Meris us'd,
Streight as a Wolf unto the Woods did flee;
And by their powerful Charms dead bodies rear'd
From out their Graves in open Air appear'd.
And Crops of Corn to ripeness were improv'd,
Streight have I seen to other Fields remov'd.
And Pliny declares, that one Demarchus Parrasius at a Sacrifice which the Arcadians made to Jupiter Lycaeus, wherein they offered Humane Bodies, tasted the En∣trails of a Boy, and streight changed himself into a Wolf; by reason of which transmutation into Wolves, Austin believes the name of Lycaeus was attributed to Jupiter and Pan. St. Austin declares also, That when he was in Italy, certain Female Witches, like Circe, gi∣ving to certain Travellers a kind of Enchanting Me∣dicament
Page 114
in Cheese, turn'd them into Cattle; and when they had made them to carry what burthens they thought fitting, they restor'd them again to their for∣mer shape: which thing, as he affirms, happen'd to one Father Prestantius. Now, lest any person should be∣lieve these things to be meer Chimaera's and Fictions, let him remember how Sacred Scripture testifies of Nebu∣chadnezzar's being chang'd into an Ox, and that he liv'd upon Fodder seven years together; though at length, by the mercie of God, he was restored to his former shape; whose body his son Evilmerodach, after he was dead, caus'd to be thrown to the Vultures to feed on, lest he should rise from the dead, that had been chang'd from a Beast into a Man. And concerning Pharaoh's Magicians, many more things are related in Exodus. But of these Magicians or Witches, the Wise man speaketh but a hard Sentence, when he cries, Thou hast abhorr'd them O God, because they work abominable works by Medicaments. I would have you also farther to understand, that these Magicians do not onely pry into Natural things, but also those things which ac∣company Nature, and do almost shake off all Relation to her; as Numbers, Figures, Sounds, Voice, Lights, Affections of the mind, and words. So the Psylli and Marsi called Serpents together, which others with other Charms put to flight. So Orpheus asswag'd the Tempest of the Argonauts with a Song: and Homer relates, how the course of Vlysses blood was stopt by the power of words. Moreover, in the Law of the Twelve Tables, there is a Law against those that did inchant the standing Corn; whereby it is apparent, that Witches have a power by the force of words, to produce strange Effects, not onely upon themselves, but also upon outward things: All which things, that is to say, to separate the hidden force of things, and either draw them to themselves, and repel them from
Page 115
themselves, they credibly believe themselves to effect no other way than as the Loadstone draws Iron, or Am∣ber or Jet draws Chaff, and as Onions again destroys the Magnetick Power. So that by this Gradual and Concatenated Sympathy, not only Natural and Celesti∣al Gifts, but also Intellectual and Divine may be re∣ceiv'd into humane Souls, as Iamblicus, Proculus, and Sinesius gather from the Opinions of Great Men; and that by this Consent and Harmony of things, Magi∣cians do call up the very Spirits. For some of them are arriv'd at such a height of Madness, that they believe that upon the right Observation of such and such Constellations at such intervals of time, and by such reason of Proportions, an Image being made would receive Life and Motion; which upon counsel desired, should be able to give Answers, and Reveal the hidden Secrets of Truth. Hence it is manifest, That this Natural Magick inclining toward Conjuring and Necromancy, is often entangled in the Snares and Delusions of Evil Spirits.
CHAP. XLV.
Of Conjuring and Necromancy.
THE Ceremonial Parts of Magick, Conjuring and
Necromancy. Geocie or Conjuring, curs'd for being
familiar with unclean Spirits, ceremonies of wicked
curiosity, compos'd of Prayers and Inchantments, is
held Abominable, and wholly Condemn'd by the De∣crees
of all Lawgivers.

Page 116
Men hateful to the Gods, that stain the Skie,
And blot the Stars, though Natures Progenie:
The setled course of things they can confound;
Can fix the Poles, send Lightnings on the ground;
Pull down the Heavens, and Hills eradicate.
These are those that Invoke the Souls of dead Bo∣dies,
who Inchant Children, and cause them to give
the Answer of the Oracle; and as we read of Socra∣tes,
carry about with them certain Pocket-Daemons; and
who, as they say, nourish little Spirits in Glasses, by
which they pretend to Foretel and Prophesie. All these
proceed in a twofold manner. For some of them
make it their business to adjure and compel Evil Spi∣rits
to appearance, by the Efficacy and Power of sacred
Names; because seeing that every Creature doth fear
and reverence the Name of its Creator, no wonder if
Conjurors, and other Infidels, Pagans, Jews, Saracens,
or prophane Persons, do think to force the Devils Obe∣dience
by the Terrour of his Creators Name. Others,
more to be detested than they, and worthy the utmost
punishment of Fire, submitting themselves to the De∣vils,
sacrifice to them, and Worship them, become guilty
of the vilest subjection and Idolatry that may be; to
which Crimes though the former are not quite so ob∣noxious,
yet they expose themselves to manifest dan∣gers.
For the Devils are always watchful to intrap
Men in the Errors they heedlesly run into. From
this insipid crowd of Conjurors have flow'd all those
Books of Darkness, which Vlpian the Civilian calls
by the name of forbidden Writings. Of which, one
of the first Authors is said to be Zabulus, a man wholly
inclin'd to unlawful Arts. Then Barnabas 〈◊〉 Cyprian;
and now frequently other Books are Published up and
down, under the feigned Titles and Names of Adam,
Page 117

Abel, Enoch, Abraham, and Solomon; others under the
Names of Paulus, Honorius, Cyprian, Albertus, Thomas,
Hierome, and one Eboracensis; to whose silly trifles Al∣phonsus
King of Castile, Robert the Englishman, Bacon,
Apponus, and many other of deprav'd Fancies have
adher'd. But besides this, they have not only made
the holy Patriarchs and Angels Authors and Uphol∣ders
of their detestable Studies, but also shew several
Books which they pretend were written and delivered
by Razial and Raphael, tutelar Angels of Adam and
Tobias. Which Books notwithstanding, to any one
that narrowly considers the Rules of the Masters, the
Customes and Ordinances of their Ceremonies, the Na∣ture
and Choice of their Words and Characters, their
insipid and barbarous Pharases, sufficiently betray them∣selves
to contain nothing but meer Toys and Geugaws,
and that they were in far later Ages contriv'd by such
as were utterly ignorant of that Magick Profess'd by
the Ancients, being •ounded only upon certain pro∣phane
Observations mixt with the Ceremonies of our
Religion, with an addition of many unknown Names
and Characters, to terrifie ignorant and silly people,
and to amuse those that are void of sence and under∣standing.
Neither doth it therefore follow, that these De∣lusions
are Fables; for unless there were something of
reality in them, and that many mischievous and wick∣ed
things were accomplish'd thereby, both Divine and
Humane Laws had not so strictly provided for the pu∣nishment
thereof, and Ordain'd them to be quite extir∣pated
from the Earth. Now why these Conjurers
make use only of evil Spirits, the reason is, because the
Good Angels seldome appear, being only attendant on
the Commands of God, and not vouchsafing to be
known, but only to upright and holy Men. But evil
Spirits submit themselves more willingly to their In∣vocations,
falsely assuming to themselves, and counter∣feiting
Page 118

Divinity, always ready to deceive, and delight∣ing
to be ador'd and worship'd: and because Women
are more covetous of the Knowledge of Secrets, and
not less cautious and prone to Superstition, and more
easily Deluded; therefore to them the Devils show
themselves more familiar, and make them the perfor∣mers
of many Miracles, as are related of Circe and Me∣daea;
of many others the Stories of the Poets are full:
and Cicero, Pliny, Seneca, St. Austin, and many others,
both Philosophers, Doctors, and Historians, as also Sa∣cred
Writ, bring many Testimonies; For in the Book
of Samuel we read of a certain Woman-Witch that
liv'd in Endor, that rais'd the Soul of Samuel: though
most Interpreters agree, that it was not the soul of
Samuel, but an Evil spirit that took upon him the
shape of the Prophet. Yet some of the Hebrew Doctors
aver, neither doth St. Austin to Simplician deny the
possibility thereof, that it was the true Soul of Samuel,
which before a compleat Year after its departure from
the Body, might be easily call'd up, according to the
rule of Necromancy. The Necromantick Magicians
believe, that the same may be performed by certain
Natural tyes and Obligations; which was the reason
that the Ancient Fathers well-read in Spirituals, not
without good cause, ordain'd, that the Bodies of the
Dead might be buried in Holy-ground; should be
assisted with Lights, and sprinkled with Holy-water,
be perfumed with Incense, and pray'd for by the Li∣ving,
so long as they were above Ground. For say
the Hebrew Doctors, All our Carnal Body remains as
Food for the Serpent which they call Arazel, which
is Lord of the Flesh and the Blood, and Prince of this
World: in Leviticus nam'd the Prince of the Deserts:
to whom it was said in Genesis, Thou shalt eat the
dust all the days of thy life. And in Isaiah, The Dust
is thy bread, that is, our Corporeal Body Created out
Page 119

of the dust of the Earth, so long as it remains unsan∣ctifi'd,
and not chang'd for the better, to be no longer
then at the disposal of the Serpent, but of God, ac∣cording
to the word of St. Paul: It is sow'd corporal,
but shall rise spiritual: And in another place, All shall
rise, but all shall not be chang'd; for that many shall re∣main
perpetual food for the Serpent. This foul and
detestable matter of the Flesh, the food of the Ser∣pent,
lies in the Grave, in hopes of a better Lot, and
spiritual Transmutation; which is already come to
pass in those that have already tasted the first-Fruits of
Redemption; and some have attain'd it by vertue of
the Deifick Spirit, as Elias and Enoch, and as some are
of opinion, Moses; whose bodies being chang'd into
the nature of Spirits, never saw corruption, nor, as
other Carcasses, were left to the power of the Serpent.
And something to this purpose, it was thought, was
the great dispute of Michael with the Devil about the
body of Moses, which St. Jude mentions in his Epistle.
Thus much concerning Conjuring and Necromancy.

CHAP. XLVI.
Of Theurgy.
MAny there are that believe Theurgy not to be un∣lawful,
which pretends to have to do with
none but good Angels, and the Divine Numen him∣self;
though under the names of God and Angels, it
proves to be onely the delusion and mockery of evil
Spirits. It pretends no natural Power, but to make
use of Celestial Ceremonies, by which they think to
attract and reconcile the Divine Natures: Concerning
which, the antient Magi have deliver'd several
Page 120

Rules in several Volumes. But the chiefest part of
their Ceremonies is, in observing Cleanliness, first of
the Soul, then of the Body, then of those things about
the Body, as in the Skin, the Garments, the Dwelling,
Vessels, Utensils, Immolations, and Sacrifices; which
cleanliness renders them capable of being the recepta∣cles,
and fit for the entertainment of Divine Spirits, and
is very much encourag'd and commended in Sacred
Scripture, according to the words of Esay: Be glad
and be clean, and take away the evil of your thoughts.
But uncleanness, which often corrupts, and defiles,
and infects man, disturbs the most clean and pure Soci∣ety
of Celestial Beings, and chases away the spotless
Spirits and Angels of God. It is true, that many
times unclean and delusive powers, to the end they may
be ador'd and worship'd for Gods, do counterfeit this
Purity; and therefore great diligence and care is to be
us'd for the avoiding thereof; and therefore we have
abundantly discours'd thereof in our Books of Occult
Philosophy. Now of this Theurgy or Divine Magick,
Porphyrius having delivered many things, at length
concludes, that by Theurgick Operations the soul may
be made fit to receive Spirits and Angels, and to see and
converse with them: but that there can be any access
to the Deity thereby, he altogether denies. His Rules
and Directions are contain'd in his Art Almabel, his
Notorious Art, his Art Pauline, & his Art of Revelations,
where are abundance of Superstitions to be found,
which are so much the more pernicious, by how much
they seem more Losty and Divine to the unskilful.

Page 121
CHAP. XLVII.
Of the Cabalists.
HEre the words of Pliny come into my minde:
There is, saith he, another Sect of Magicians, of
which Moses and Latopea, Jews, were the first Authors;
which words bring to my remembrance the Cabala of
the Jews, which as the constant opinion among the
Hebrews goes, was delivered by God to Moses, and
thence, through succession of Ages, even to the times of
Ezra, preserv'd by Tradition onely, without the help
of writing. As of old the Doctrine of Pythagoras
was delivered by Archippus and Lysiades, who kept
School at Thebes in Greece, where the Scholars lear∣ning
all their Masters Precepts by heart, made use
onely of their Memories instead of Books. So cer∣tain
Jews despising Letters, plac'd all their Learning in
Memory, Observation, and verbal Tradition; whence
it was call'd by the Hebrews, Cabala, that is to say, a re∣ceiving
from one to another by the Ear: An Art, by
report, very antient, though the name be but of later
times known among the Christians. Now this Cabala
they divide into three parts: the first contains the know∣ledge
of Bresith, which they call also Cosmology, ex∣plaining
and teaching the force and efficacie of things
created, Natural or Celestial; expounding also the
Laws and Mysteries of the Bible according to Philoso∣phical
reasons, which for that cause differs little from
Natural Magick, wherein they say K. Solomon excell'd.
Therefore we finde in the Sacred Histories of the Jews,
that he was wont to discourse from the Cedar of Li∣banon
to the low Hyssop; as also of Cattle, Birds,
Page 122

Reptiles, and Fish, all which contain within themselves
a certain kinde of Magical vertue. Moses also the
Egyptian, in his Expositions upon the Pentateuch, and
most of the Talmudists, have followed the Rules of
this Art. The other part thereof contains the know∣ledge
of more sublime things, as of Divine and An∣gelical
Powers, the contemplation of Sacred Names
and Characters; being a certain kinde of Symbolical
Theology, wherein the Letters, Figures, Numbers,
Names, Points, Lines, Accents, are esteemed to contain
the significations of most profound things, and great
Mysteries. This part again is twofold: Arithmantick,
handling the nature of Angels, the Powers, Names,
Characters of Spirits and Souls departed; and Theo∣mantick,
which searches into the mysteries of the Di∣vine
Majesty, his Emanations, his Names, and Pentacula,
which he that attains to, they account endu'd with most
admirable power. By vertue of this Art they say Mo∣ses
wrought so many Miracles, changing his Rod into
a Serpent, the Water into Blood, and plagu'd Egypt
with Frogs, Flyes, Lice, Locusts, Emrodes, and Pesti∣lence,
slaying the first-born of Man and Beast: By this
Art he divided the Red-sea, caus'd Water to flow out
of the Rock, brought the Qualls into the Wilderness,
sweeten'd the bitter Waters, made Lightning by day,
and a Pillar of Fire by night to lead the March of his
people, call'd down the Voice of God among the peo∣ple.
By this Art he punish'd the Arrogant with Fire,
the Murmurers with Leprosie, Mutiners with sudden
Destruction, causing the Earth to swallow them up;
preserv'd the Clothes of the Israelites from wearing
out, and gave them Victory over their Enemies. Lastly,
by means of this Art, Josua commanded the Sun to
stand still; Elias call'd down Fire from Heaven, and
rais'd the dead Youth to life; Daniel muzzled the Li∣ons
mouths, and the three Children sang in the middle
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of the fiery Furnace. Nay, the perfidious and unbe∣lieving
Jews stick not to aver, that Christ himself
wrought all his Miracles by vertue of this Art. So∣lomon,
as they say, did excel in this Art, and that he
discovered several secrets thereof, containing several
Charms against Devils and their Possessings; as also
against Diseases, as Josephus writes. As for my part,
as I do not doubt but that God Revealed many things
to Moses and the Prophets, which were contained un∣der
the Covert of the words of the Law, which were
not to be communicated to the prophane Vulgar: so
for this Art which the Jews so much boast of, which
I have with great Labour and diligence s•arch'd into,
I must acknowledge it to be a meer Rhapsodie of su∣perstition,
and nothing but a kind of Theurgick Magick
before spoken of. For if, as the Jews contend, com∣ing
from God, it did any way conduce to perfection of
Life, Salvation of Men, Truth of Understanding; cer∣tainly
that Spirit of Truth, which having forsaken the
Synagogue, is now come to teach us all Truth, had
never concealed it all this while from the Church,
which certainly knows all those things that are of God;
whose Grace, Baptism, and other Sacraments of Sal∣vation,
are perfectly Reveal'd to all Languages. For
every Language is alike, so that there be the same
Piety; neither is there any other Name in Heaven or
on Earth, by which we can be Sav'd, but only the
Name of Jesus. Wherefore the Jews most skilful in
Divine Names, after the coming of Christ were able
to do nothing, in comparison of their Forefathers. But
by that which we have common Experience of, we see,
that oft-times wonderful Sentences of very great My∣steries
are wrested from the Sacred Text; that is, no∣thing
but a certain playing with Allegories, which
some slothful Persons imploy'd only in the considera∣tion
of particular Points, Letters, or Figures, which
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this Language and manner of Writing easily admit of,
take occasion to fancy; which many times make a noise
as if they were very great Mysteries, but are able to
prove or evince nothing; but that according to the
words of St. Gregory, they may be contemned with
the same easiness, as they are Asserted. Rabanus the
Monk has invented several of these, but in Latine
Characters and Verses, inserting sundry Pictures, which
being to be read which way soever you turn the Let∣ters,
declare some Sacred Mysterie representing the
Painted History; which no man denies; but that they
may be extorted out of prophane Authors, no person
is ignorant, especially he that hath read the Centones
upon Christ, compos'd out of Virgil, by Valeria Proba:
all which things, and all of this Nature, are but the spe∣culations
of Idle People. But as to what pertains to
the working of Miracles, surely there is no man can
be so stupid, as to believe there is any force in this Art
to accomplish any such thing. The Cabala of the
Jews therefore is nothing else, but a most pernicious
Superstition, the which by Collecting, Dividing, and
Changing several Words, Names and Letters disper∣sed
up and down in the Bible, at their own good will
and pleasure, and making one thing out of another,
they dissolve the Members of Truth, raysing up sen∣tences,
Inductions, and Parables of their own, apply
thereto the Oracles of Divine Scripture to them, defa∣ming
the Scriptures, and affirming their Figments to
consist of them, Blaspheme the Word of God by their
wrested suppositions of Words, Syllables, Letters and
Numbers; endeavouring to prop up their Villanous
Inventions, by Arguments drawn from their own
Delusions. And being blown and puft up with these
Trifles, boast themselves to have found out, and to know
those ineffable Mysteries of God which are not Re∣veal'd
in Scripture; by means whereof, they are able
Page 125

to Prophesie, Work Miracles; all which they blush not
with confidence to aver. But it happens to them, as
it did to Aesops Dog, who leaving the substance, and
catching after the shadow, lost his Food; who being
alwayes busied in the shadows of the Scripture, and
laborious in the study of their own Fictions, their
Superstitious Cabala, snatching at they know not what,
they loose the Bread of Eternal Life; and feeding up∣on
empty Notions, loose the Word of Truth. From
this Judaical ferment of Cabalistical Superstition, I
verily believe the Ophites, Gnosticks, and Valentinians
came, Hereticks that with the help of their Disciples
invented a Cabala, corrupting the Mysteries of the Chri∣stian
Faith; and by a Heretical Artifice, drawing and
patching together the Greek Letters and Numbers, and
framing out of them a thing, which they call, The Body
of Truth; they teach, that without the help of those
Letters and Numbers, the Truth of the Gospel cannot
be found out, being so various and repugnant one to
another, and full of Parables; written so, that those
that have Eyes should not see, and those that have
Ears should not hear, but propounded to the Blind,
and wandring according to their weak capacities;
so that the hidden Truth is not to be understood by
Writing, but by successive Tradition, delivered Viva
Voce, which, they say, was that Alphabetary and Arith∣mantick
Theology secretly delivered to his Apostles by
Christ himself, and which St. Paul saith, He only speaks
among those that are perfect. For these being most
high Mysteries, therefore they are not written, nor to
be written; but to be kept in silence among the Wise
Men, who are to reserve them in the most secret parts
of their Hearts.

Page 126
CHAP. XLVIII.
Of Witchcraft.
BUt to return to Magick, a part of which is the de∣lusion
of Witchcraft, that is to say, of delusions
that are onely made in outward appearance, such as are
the Phantasms and Miracles dayly wrought by com∣mon
Juglers; which is not so much perform'd by Geo∣tick
Inchantments, and Imprecations, and Fallacies of
Spirits, but by Fumigations, Lights, Philters, Colly∣ries,
binding and hanging of Phylacteries and Charms
to the parts of the body, Rings, Images, Glasses, and
like devices of Magick Arts. Many things are per∣form'd
by Agility and slight of hand, as we see done
by Players and Juglers; which are therefore by some
call'd Hand-philosophers, or Chirosophi. Of this Jug∣ling
Art there are many Treatises extant, written by Her∣mes
and others. We read of one Pas•tes a Jugler that
was wont to shew a great Banquet to an abundance of
Guests sitting thereat, which when he pleas'd he caus'd
to vanish again out of sight, leaving all the Guests a-dry
and hungry. Numa Pompilius also made use of
these kinde of Prestiges or Witchcrafts: And we read
how that the most learned Pythagoras did once ridicu∣lously
act an odd business, which was this: That
which came into his minde he wrote in a Glass with
his Blood, which being held against the Full Moon, what∣ever
was written appear'd to him that stood behinde, as
if it had been in the body of the Moon. To this,
whatsoever is written of the changing of Mens shapes,
either believ'd by Poets, related by Historians, or cre∣dited
by some of our Divines. Thus some men seem
Page 127

to have the shape of Asses or Horses, or other Animals;
the Medium Air being disturb'd, or else the Eyes by
some Incantation fascinated, such things as these some∣times
seem to be done by good and evil Spirits, or
else upon the Prayers of good men to God; as we
read of Elisha, when Dothan was besieg'd by the Ar∣my
of the King of Assyria: but the pure and open
sight of God cannot be deceived. Thus the woman,
which the people thought to have been a Cow, to
Hilarion appear'd to be what she was indeed, a woman.
Thus those things which are said to be done by dece∣ption
of the sight, are called Praestigia. But the trans∣mutation
of shape, as of Nebuch•donozor, or of place,
and when the Crop of Corn was remov'd into another
field, of these we have spoken before. Now of this
Art of Witchcraft Iamblichus thus writes: As to
what those persons who are bewitch'd imagine, they
have no other certainty of the truth of the essence of the
action, but what is barely imaginative: for the end of
this Craft is not to do things simply, but to extend i∣magination
to appearance, and then on a sudden to
remove all signe of any thing. Out of all that hath
been said, we must resolve, that Magick is but a mix∣ture
of Idolatry, Astrology, and superstitious Physick:
And indeed there are a great croud of Hereticks that
dayly increase in the Church, who with their first ar∣guments
and foundations from these Magitians, who
as Jannes and Jambres contradicted Moses, so do they
resist the truth. The Ringleader of these, was Simon
the Samaritan, who at Rome, under Claudius Caesar,
was honour'd with a Statue, for his excellency in this
Art, with this Inscription, To Simon the Holy God:
Whose Blasphemies are sufficiently related by Clement,
Eusebius, and Irenaeus. From the Positions of this
Simon, as from a Seminary of all Heresie, sprung those
monstrous Ophites, those shameful Gnosticks, Cerdoni∣ans,
Page 128

Martionists, Montanians, and many other He∣reticks,
for gain and vain-glories sake, lying before
God; yet bringing neither profit nor advantage to
Men, but leading them into Error and Perdition; whose
believers and admirers, the Judgment of God shall over∣take.
'Tis true, that being young, I wrote three
Books of Magick my self, which I Entitled, Of Oc∣cult
Philosophy; in which, what Errors soever I then
committed in my Youth, now grown more wary, I
do publickly Recant, as having formerly spent too much
time in those Vanities. This advantage I got, that
now I know by what Reasons to Convince others of
the Ruine which those Vanities will lead them into.
For while they presume to Prophesie, and Divine, not
in the Truth of God, but according to the Opera∣tions
of Evil Spirits, and boast themselves the Wor∣kers
of Miracles, not ceasing while they live, and Act
by the means of Magick, Vanities, Exorcisms, Incan∣tations,
Love-potions, and other Demoniacal Operati∣ons,
they are all with Jannes and Jambres, and Si∣mon
Magus, Destin'd to the Eternal Torments of Hell-Fire.

CHAP. XLIX.
Of Natural Philosophy.
BUT let us now come to things that far surpass
all these, the very Maximes of Philosophy it self,
which dive into Nature it self, and inquire into the
Principles of things by the means of subtle Syllogisms.
Which what Truth they have more than what they
borrow from the Credit of their first divulgers and
defenders, there is no man that very well understands.
Page 129

The Poets were the first Professors thereof, among
which were Prometheus, Linus, Musaeus, and Orpheus•s
among which, Homer may be numbred. Now what
Truth can that Philosophy afford us, which had its
beginning out of the Fables and Gewgawes of the
Poets? Which that it is so, Plutarch doth prove, by
manifest Arguments, for that all the sects of Philo∣sophers
took their Original from Homer: and Aristo∣tle
confesses, That the Philosophers are by Nature
Philomythi, that is to say, Admirers, or Lovers of Fa∣bles.
The Sects of Philosophers some have divided in∣to
Nine, some into Ten; But Varro into a far grea∣ter
Number. So that should one man Assemble all the
Philosophers together, it were impossible to find out
among them which Opinion were first to be chosen,
or what Sect to follow. So repugnant and differ∣ing
they are among themselves about every particu∣lar,
maintaining a perpetual War one against another:
and as Firmianus saith, One Sect labours to subvert
another, to establish themselves and their own Opini∣ons;
neither will either grant the other to be wise lest
he should acknowledge himself to be Mad. He that
disputes of particular Philosophers, delivers nothing
of certainty concerning any one; which makes me at
a stand, whether to reckon Philosophers in the num∣ber
of Men, or of Brutes: for indeed they seem to
excel Beasts, in that they have Reason and Understan∣ding;
but how they should come to be Men, whose
Reason is so uncertain, so unconstant, and alwayes stag∣gering
upon various and slippery Opinions, whose Un∣derstanding
cannot find out any thing fixed, either to
hold by, or follow, is a very great Quere. The Truth
whereof, we shall now shew you more at large.

Page 130
CHAP. L.
Of the beginning of Natural things.
FOR first, as concerning the Principles of Natural
things, upon which the whole Foundation of this
Art lies, there is a most deadly Combat among the
greatest and wisest Philosophers; and the Contention
is yet undecided which hath determined best. Most
perswasive Reasons are urg'd on both sides. For Tha∣les
Milesius, accompted by the Oracle the chief wise
Man, was of Opinion, That all things had their be∣ginning
from Water: His Scholar, and Successor in his
School, Anaximander, said, That the beginnings of
things were Infinite: but his Disciple Anaximenes held
the Infinite Body of Air to be the beginning of all
things. Hipparchus and Heraclitus the Ephesian, held
Fire to be the first Principle; to whom Archelaus the
Athenian agrees. Anaxagoras the Clazomenian makes
Infinite Principles, at first small and confus'd Parti∣cles,
but afterwards by the Divine Creator reduc'd in∣to
Order. Xenophanes said, that there was but one
beginning of all things, and that Mutable. Parmenides
upheld Hot and Cold, Heat being the Fire that mov'd,
and Cold the Earth that form'd. Leucippus, Diodo∣rus,
and Democritus, were all for Full and Empty. Di∣ogenes
Laertius was altogether for the Air, which
he made capable of Divine Reason. Pythagoras the Sa∣mi••
set up Number for the beginning of all things;
to whom Alcmeon the Crotoniate adher'd. Empedocles
the Agrigentine Discord and Concord, and the four
Elements: Epicurus, Atomes and Vacuum or Emptiness.
Plato and Socrates, God, Idea and Matter. Aristotle rai∣ses
Page 131

up Matter coveting Form by privation, which he
makes the Third Principle; contrary to what he has
taught in another place, that Equivocals are not to
be reckon'd for Principles. Wherefore some later
Peripateticks have set up a kind of impulsive Motion, in
the stead of Privation; which being an accident, how
can it be the Principle of Substance? Or what shall be
the mover of this Motion? And therefore the Hebrew
Philosophers admit of no other Principles than Mat∣ter,
Form, and Spirit.

CHAP. LI.
Of the Plurality of the World, and of its Continuance.
IN their Disputations concerning the World, they
are very various. Thales was of Opinion, There
was but one World, and that it was the Structure of
God himself. Empedocles was of the same Opinion
as to one World; but said withal, that this was a
small Particle only of the Universe. But Democritus
and Epicurus were of Opinion, That there were In∣numerable
worlds▪ whom Metrodorus their Disciple fol∣lows,
saying, That there are Innumerable Worlds, be∣ing
that the Causes of them are Innumerable: neither
was it less absurd to think, that there should be one
World in the Universe, than to imagine one Ear of
Corn in a whole Field. But as to the Continuance
of the World, Aristotle, Averroes, Cicero, Xenophon, make
it Aeternal, and void of all Corruption. For when that
they could not understand, whether the Egg or the
Bird were first Generated, since no Bird could be
without the Egg; Hence they imagin'd, that this
Page 132

World, and the Beginning of every begotten thing,
together with the End thereof, was by perpetual Re∣volution
sempiternal. Pythagoras and the Stoicks
said, That the World was of God; yet as far as its
Divine Nature could permit, should be corrupted in
time: with whom Anaxagoras, Thales, Herocles, Avi∣cen,
Algasel, Alcmeus, and Philo the Jew, concur in
Opinion. But Plato affirming that it was Created
by God, after his own likeness, denies that it shall
ever be destroy'd. Democritus saith, That the World
was once Created, shall once be Destroyed, and never
more be renewed. Empedocles and Heraclitus the Ephe∣sian
were of Opinion, That the World doth every day
renew, and every day perish or decay. Let us discourse
of any thing which they say proceeds from a Natural
Cause; as for Example, let it be an Earthquake, yet
are they at no certainty therein, but wander in Ex∣travagancies;
while Anaxagoras makes the Cause there∣of
to be the Air; Empedocles, Fire; Thales Milesius,
Water; Aristotle, Theophrastus, and Albertus, Subterra∣neal
Wind or Vapour; Asclepiades, great Mischan∣ces,
or Devastations, Possidonius, Calisthenes, and Me∣trodorus,
the Destinies. Seneca and others variously dis∣senting,
seem to have labour'd in vain in the search
thereof. And therefore the Ancient Romans, when
they either felt, or heard of shaking or trembling of
the Earth, commanded Holy-days; but never did En∣act
to which of the Gods they should be Dedicated,
because it was uncertain what force, or which of the
Gods was the Cause thereof.

Page 133
CHAP. LII.
Of the Soul.
IF you desire to know any thing from them concern∣ing
the Soul, there is far less of certainty among
them. For Crates the Theban affirm'd, that there was
no Soul, but that the Body was mov'd by Nature.
Those who grant that there is a Soul, suppos'd it to be
the most thin and subtile of all bodies, infus'd into this
thick and earthy body. Others there be that affirm it
to be of a fiery nature; of which number were Hip∣parchus
and Leucippus, with whom the Stoicks for the
most part agree, who define the Soul to be a hot Spirit,
together with Democritus, who calls it a moveable and
fierce Spirit, mix'd and infus'd into Atomes. Others
said it was the Air, as Anaximines and Anaxagoras, Di∣ogenes
the Cynick, and Critias; with whom Varro con∣curs,
where he says, that The Soul is Air receiv'd into
the Mouth, heated in the Lungs, temper'd in the Heart,
and diffus'd over the whole Body. Others will have it
of a watery substance, as Hippias. Others of an earthy
substance, as Heliodorus and Pronopides; to whose opi∣nion
Anaximander and Thales willingly agree, both
fellow-Citizens with Thales. Others will have it to
be a Spirit compos'd partly of Fire and partly of Air,
as Boetes and Epicurus. Others, compos'd of Earth
and water, as Zenophantes. Others, of earth and fire,
as Parmenides. Others affirm'd the Soul to be the
blood, as Empedocles and Circias. Some would have it
be a thin Spirit diffus'd through the body, as Hippocrates
the Physitian. Others, flesh exercis'd by the senses, as
Asclepiades. But many others have been of opinion,
Page 134

that the Soul is not that little body, but a certain qua∣lity
or complexion thereof infus'd through all the par∣ticles
of the same; as Zeno the Cithick, and Dicearchus,
defining the Soul to be the complexion of the four E∣lements:
Cleanthes also, Antipater, and Possidonius, af∣firming
the same to be a certain heat or complexion
of heat, drew Calenus the Pergamenian into the same
opinion. Others there are that uphold that the Soul
is not that quality or complexion, but something resi∣ding
in some part of the body, as the heart or brain, as
it were in its proper point or center, and from thence
governing the whole body. Amongst the number of
these, are Chrysippus, Archelaus, and Heraclitus Ponticus,
who thought the Soul to be Light. There are others
who have thought more freely, believing the Soul to
be a certain unfix'd Point, ty'd to no part of the Body,
but separated from any determinated Situation, being
totally present in every part of the Body; which whe∣ther
it were begot by Complexion, or Created by God,
yet was first hatch'd and form'd in the bosome of
Matter: Of this Opinion were Zenophanes, Colophonius,
Aristoxenus, and Asclepiades the Physitian, who held the
Soul to be the Exercise of the Sences: and Cretolaus
the Peripatetick, who call'd it the Fifth Essence; as
also Thales, who held, That the Soul is an unquiet Na∣ture
moving it self; and Zenocrates would have it to
be a Number moving it self: whom the Aegyptians fol∣low,
asserting the Soul to be a certain Force or Ver∣tue
passing through all Bodies. The Caldaeaus were
of Opinion, That it was a Force or Vertue without
a determinate Form, but receiving all Forms that
are External. So that they altogether agree, That
the Soul is a certain Vertue fit to cause Motion; or
that it is else a Sublime Harmony of all the Cor∣poreal
Parts, depending however upon the Nature of
the Body. The Footsteps of these Men are followed
Page 135

by that Daemoniack Aristotle, who by a new-invented
Name of his own, calls the Soul Entelechia; that is to
say, the Perfection of a Corporal Organ, Potential∣ly
having life, from which the same Body receives the
Principles of Understanding, Perceiving and Moving.
And this is the most receiv'd, though most imp•rtinent
Definition of a Soul, found out by that great Philo∣sopher;
which doth not, however, declare or make
manifest the Nature or Original, but only the Affecti∣ons
of the Soul. There are others that soare some∣what
higher than these men; who affirm the Soul
to be a certain Divine Substance whole and indivi∣dual,
diffus'd through the whole and every part of
the Body, produc'd in such manner from the Incorpo∣real
Author, as that it depends upon the force of the
Agent, not on the Generative Faculty of the Matter.
Of this Opinion were Zoroastes, Hermes Trismegistus,
Pythagoras, Euminius, Hammonius, Plutarch, Porphyrius,
Timaeus, Locrus, and Divine Plata himself, who defin'd
the Soul to be an Essence moving it self, endu'd with
Understanding. Eunomius the Bishop, consenting partly
to Plato, partly to Aristotle, affirms the Soul to be an
Incorporeal substance made in the Body; upon which
definition he lay'd the Foundation of all his Opinions.
Cicero, Seneca and Lactantius affirm, That it is impossi∣ble
to define what the Soul should be. Thus it is
apparent what great Contention there is among them
touching the Essence of the Soul. Nor are the Con∣tentions
and Variances less, or less Numerous than their
Disputes, when they come to make inquiry which
is the Seat of the Soul. For Hippocrates and Hierophi∣lus
place it in the Fibres or Ventricles of the Brain.
Democritus, in the whole Region of the Temples. Era∣tistratus,
in the Epicranidal Membrane. Strabo, within
the space between the Eye-brows. Epicurus gives it
room in the whole Brest. Diogenes, in the Arterial
Page 136

Ventricle of the Heart: the Stoicks with Chrysippus,
in the whole Heart, and Spirits that surround the
Heart. Empedocles seats it in the Blood; to which
Opinion Moses seems to give way, while he forbids his
People to eat the Blood of any thing, because the Soul
of every Animal is seated therein. Plato and Aristo∣tle,
and the more Noble Sects of Philosophers, place
the Soul in the whole Body. Galen is of Opinion, That
every part of the Body has his particular Soul: For
so he makes it appear, in his Book of the Usefulness
of the Parts: There are many Particles of Animals,
some greater, some lesser; others altogether indivisible
into the Species of the Creatures, yet necessarily every
of those wants a Soul. For the Body is the Or∣gan
thereof; and therefore the Particles of the Bo∣dy
are very much different one from another, because
the Souls are different. I cannot here pass by a Sen∣tence
of Beda the Divine, who writing upon Mark,
The Principal seat of the Soul, saith he, is not, as Plato
thinks, in the Brain; but to follow the Doctrine of Christ,
in the Heart. Now as concerning the Continuation
of the Soul, Democritus and Epicurus were of Opinion,
That it dy'd with the Body. Plato and Pythagoras held
it to be altogether Immortal; but that being out of
the Body, it retires to some Nature or being like it
self. The Stoicks taking the middle way between both
these, assert, that the Soul shall leave the Body; but
that if it be not purified and dignifi'd with the excel∣lent
Vertues to be possessed in this Life, that then it
shall presently dye; but that if it be endu'd with
Heroical Vertues, then that it may attain the Heavenly
Seats, and be associated with those Sympathi•ing Na∣tures
that stay there in expectance of being joyn'd unto
it. Aristotle taught, That some parts of the Soul which
remain in Corporeal seats are inseparable from the same,
and therefore dye with them; but that the Under∣standing,
Page 137

which wants no Corporeal Organ, is separate
from the Corruptible Parts. But he is so far from de∣livering
any thing of farther perspicuity, that his In∣terpreters
do wholly abandon the Discourse thereof.
Alexander the Aphrodisean saith, That most certainly
he held the Soul to be Mortal. And of the same Opi∣nion
among us, is Gregory Nazianzene. Against these,
Pleton, and Thomas Aquinas in defence of Aristotle, most
stiffly stands up, affirming that he was in the right
Opinion concerning the Immortality of the Soul.
Moreover, Averroes, that most exquisite Commenta∣tor
upon Aristotle, believes that every man has a pe∣culiar
Soul, but Mortal; But that the Mind or Under∣standing
is Eternal, having neither Beginning nor End;
of which there was but one kind, that all men use in this
Life. Themistius saith, That Aristotle held one only Active
Understanding; but that the Understanding capable of
Subjects was manifold, and that both were Immortal.
Thus through the strange Dissentions and Garboils of
these Philosophers, it comes to pass, that there are so ma∣ny
absurd Contests among our Christian Divines about
the Original of the Soul; among whom, there are some
that believe that the Souls of all Men were Created
at the Beginning, and remaining there as in a Store∣house
till they come to be us'd; of which Opinion
above all the rest is the Learned Origen. St. Austin also
believes, That the Soul of our First Parent had its
Original from Heaven, being something Elder than
the Body; and perceiving the Body to be a fit Habi∣tation,
of its own accord did covet the same: how∣ever,
he does not affirm it for any certain or positive
Maxime.

Others believe the Soul to be propagated extraduce,
from Parent to Parent; and that the Soul is begot by
the Soul, as the Body is begot by the Body: of which
Opinion was Apollinaris Bishop of Laodicea, Tertullian,
Page 138

Cyril, and Luciferianus; against whose Heresie St. Jerom
fiercely Combats. Others are of Opinion, That Souls
are Created daily by God: which Opinion Thomas
Aquinas follows, defending himself with that Peri∣patetical
Argument, that seeing that the Soul is the
Form of the Body, the same ought not to be Created
apart, but in the Body: to which Opinion the Uni∣versal
Judgment of our Modern Divines adheres. I
omit the Degrees, Ascentions and Descentions of Souls,
which the Origenists have brought into play, as being
neither strengthned by Scripture, nor consen•aneous
to the Thesis of Christianity: so little of certainly there
is, either among Philosophers, or among Divines, con∣cerning
the Original, or indeed the very meaning and
definition of the Word Soul. For Epicurus and Aristo∣tle
believe it Mortal; Plato's Circle brings it to the
same Station again, in so many years. Some there
are that, as Plato says, contract it within the Verges
of Humane Bodies; others diffuse it into the Bodies
of Animals: some restore it to Heaven from whence
they had it, others send it on Pilgrimage about the
World: Some that Compel it to Infernal Hell, others
deny any: some say, That every Soul is Created by it
self; others say, They were all Created together. So
far Thomas. There was Averroes, who undertaking
to broach something more remarkable, First held the
Vnity of the Understanding. The Manichaean Hereticks
were of Opinion, That there was but one Soul of the
Universe, dispers'd as well into Inanimate as Animate
Bodies; but that those things which are without Life,
l••s participate thereof: that Animate things have a
greater share, and Coelestial things the greatest of all:
and at length they conclude, That singular Souls are
but parts of the Universal Soul. Plato also holds but
one Universal Soul of the World, but other Souls
for particular Creatures; as if the World subsist∣ed
Page 139

only by its own Soul, but particular Creatures
were animated by particular Souls. Others there are
that will have but one sort of Souls. Others make a
twofold Soul; that is to say, Rational and Irrational.
Others say, there are many, as many as there be spe∣cies
of living Creatures. Galen the Physitian affirms,
That there are various and distinct Souls in divers Crea∣tures,
according to the variety of the Species; and
moreover, he appoints many Souls in one Body. There
are other that place two Souls in a Man, one sensitive
from Generation, the other intellectual from Creation:
among these we finde Occam the Divine. Plotinus
will have the Soul to be one thing, and the Under∣standing
to be another; with whom Apollinaris con∣sents.
Some there are that do not distinguish between
the Soul and the Understanding; but they say, that it
is the most Principal Part of the substance of the Soul.
Aristotle believes the Intellect to be present only Po∣tentially
in the Soul, and that Actually it works from
without; neither that it conduces to the Essence or
Nature of Man, but only to the Perfection of Know∣ledge
and Contemplation. Therefore he affirms,
That few Men, and those only Philosophers, are endu'd
with Actual Understanding. And indeed, there is a
great Dispute among Divines, whether, according to
the Opinion of Plato, the Souls of Men after they are
Departed from the Body, do retain any Memory of
things done while the Body was alive; or whether
they altogether want the Knowledge thereof: which
the Tomists, together with their mighty Aristotle, firmly
assert. And the Carthusians confirm it, from the Testi∣mony
of a certain Parisian Divine returning from
Hell, who being ask'd, what Knowledge he had left
him, return'd Answer, That he understood nothing but
Pain: and then citing the words of Solomon, There is
no understanding, no knowledge, no wealth in Hell, he
Page 140

seem'd to them to make it out, that after Death there
was no Knowledge of any thing: which notwithstan∣ding
is not only manifestly against the Opinion of the
Platonicks, but repugnant to the Authority and Truth
of the Scripture it self also, which teaches, That the
wicked shall see and know that he is God; and that they
shall give an account not only of a•l their Deeds, but
of all their idle Words and Thoughts. Moreover,
there are some that have adventur'd to write and report
many things concerning the Apparition of separated
Souls, and those oft-times repugnant both to the Do∣ctrine
of the Gospel, and the sacred Text. For where∣as
the Apostle teaches us, That we ought not to believe
the Angels from heaven, if they should preach otherwise
than what is delivered; yet the Gospel is so much
out of date with them, that they will rather believe
one come from the Dead, than the Prophets, Moses,
Apostles or Evangelists. Of this Opinion was the Rich
Man in the Gospel, who believed that his Brothers
and Kindred living would give credit to any one that
were sent from the Dead. To whom so vainly Con∣jecturing,
Abraham made answer, If they will not
believe Moses and the Prophets, neither will they believe
any one that should be sent from the dead. However,
I do not absolutely deny some Holy Apparitions, Ad∣monitions,
and Revelations of the Dead; but yet I ad∣monish
ye to be very wary, knowing how easie it is
for Satan to Transform himself into an Angel of
Light. Therefore they are not absolutely to be believ'd,
but to be entertain'd as things which are Apocry∣phal,
and without the Rule of the Scripture. There
are many Fabulous stories to this purpose, written by
one Tundal in his Consolation of Souls; and also by
some others, of which your Cunning Priests and Fri∣ars
make use, to terrifie the Vulgar sort, and get Mony.
A certain French Notary hath also lately put forth a
Page 141

Relation of a Spirit walking at Lyons; a Person of no
Credit, and less Learning. But the most approved
Authors that write of these things, is Cassianus, and
James of Paradise, a Carthusian. But there is nothing
in them of solid Truth or secret Wisdome, tending to
the encrease of Charity, or edifying of the Soul;
only they thereby perswade people to Alms, Pil∣grimages,
Prayers, Fastings, and such other Practi∣cal
Works of Piety; which the Scripture nevertheless
with far greater Reason and Authority enjoyns. But
of these Apparitions we have discours'd at large, in a
Dialogue which we have Written of Man, as also
in our Occult Philosophy. But now let us return to
the Philosophers. All the Heathen, who affirm the
Soul to be Immortal, by common consent also up∣hold
the Transmigration of the Soul: and farther,
That rational Souls do sometimes Transmigrate into
Plants, and Creatures void of Reason. Of this Opi∣nion
of Transmigration, Pythagoras is said to be the
first Author; of which, thus Ovid:

Souls never die, but in Immortal state,
From dead to living bodies transmigrate.
I now my self can call to minde how I,
When long since Troy the strength of Greece did try,
Was then Euphorbus, that my life sold dear,
To crown the Conquest of Atrides Spear,
Which then my left hand b•re; I knew the Shield
Which late in Juno's Temple I beheld.
Much more has been written concerning this Pytha∣gorical Transmigration, by Timon, Xenophanes, Crati∣nus, Aristophon, Hermippus, Lucianus, and Diogenes Laertius. But Iamblicus, who has many other Abet∣tors, asserts, That the Soul does not Transmigrate out of Man into Brutes, nor return from Creatures Irra∣tional
Page 142
into Men; but that there are Transmigrations of Souls, that is, of the Souls of Beasts into Beasts▪ and of the Souls of Men into Men, he does not deny. There are also Philosophers, of which number E••ri∣pides is one, a greatfollower of Anaxagoras, together with Archelaus the Naturalist, and after them Avicen, who report the first Men to have sprung out of the Earth like Herbs: in that not less ridiculous than the Poets, who feign certain Men to have sprung from the Teeth of a Serpent sown in the Earth. Some there are who deny that the Soul is Generated, and others who deny that it has any Motion.
CHAP. LIII.
Of Metaphysicks.
BUT let us go a little farther, and make it appear,
that these Philosophers are not only at a loss
about those things that seem to have a Being in Na∣ture,
but that they are also at great variance among
themselves concerning such as have no Principle or
Foundation at all; it being altogether uncertain whe∣ther
they be or no; and which they believe to subsist
without Body or Matter, and which they call Separa∣ted
forms; which because they are not in Nature,
but thought to be above Nature, therefore they are
call'd Metaphysicks, and said to be beyond Nature:
from thence sprang those Infinite, every way contra∣dictory,
and not less impious and unlearned Opinions
concerning the Gods For Diagoras, Milesius, and
Theodorus Cyrenaicus, altogether deny that there was
any God. Epicurus held that there was a God, but
that he took no care of things below. Protagoras said,
Page 143

that whether they were or no, they had little or no
Power. Anaximander thought that there were Gods
Native of Countries, some in the East, and some in the
West, at great distances one from another. Xenocra∣tes
held, that there were Eight Gods. Antisthenes, that
there were many popular Gods, but one Supream, the
Creator of the rest. Others have precipitated them∣selves
into such a profundity of Madness, as to make
with their own hands the Gods which they intended
to Worship▪ such was the Image of Bell among the
Assyrians: which made and carved Gods, Hermes
Trismegistus does notwithstanding very much applaud,
in his Aesculapius. But Thales Milesius discoursing of
the Divine Essence, asserted the Understanding to be
God, who Form'd all things out of Water. Clean∣thes
and Anaximenes held the Air to be God. Chry∣sippus
Deified the Natural Ability endu'd with Reason,
or Divine Necess••y. Zeno ascribes Divinity to the
Divine Law of Nature. Anaxagoras, to the Infinite
Intellect moveable of it self. Pythagoras would have
a certain Soul diffus'd, and passing through the Nature
of all things, from whom all things receive Life, to
be God. Alcmaeon of Crotona Deified the Sun, Moon,
and other Stars. Zenophanes would have God to be
All whatever had a Being. Parmenides makes a cer∣tain
Circumscrib'd Orb of Light, which he calls a
Crown, to be God. Aristotle, as if a certain Know∣ledge
of God could be collected from the Motion
of the Heavens, hath invented Fictitious Gods of the
Nature of them; and sometimes will have the Mind
to be Divine; and sometimes he calls the World i•
self God: sometimes he makes another God far more
Supream and Superintendent over it; whom Theophra∣stus
imitates with the same inconstancy. I omit what
Strato, Perseus, Aristo the Disciple of Zeno, Plato, Xe∣nophon,
Speusippus, Democritus, Heraclitus, Diogenes the
Page 144
Babylonian, Hermes Trismegistus, Cicero, Sene•a, Pliny,
and many others have delivered, whose Opinions not∣withstanding
are far different from the former, not
yet recited. I might here run through all their De∣bates,
and Monstrosities of words, concerning Idea's,
Incorporeals, Atomes, Hyle, Matter, Form, Vacuum,
Infinity, Eternity, Fate, introduction of Forms, Mat∣ter
of the Heavens; whether the Stars▪ consist of the
Elements, or of the Fifth Essence, which Aristotle inven∣ted;
with many other such kind of Trifles, that have
afforded Men great cause of Dispute and Contention.
But I suppose I have made it sufficiently apparent, how
far Philosophers are from agreeing about the Truth it
self; to whom, the nearer a man adheres, the more
remote he is from any certainty, and the farther he
wanders from right Religion. Hence it is, That we
find John the Twenty second, Pope, in a very great
Error, who was of Opinion, That the Souls of the
Blessed should not see the Face of God before the day
of Judgment. We know also that Julian the Apo∣state
did Abjure Christ, for no other Cause, than that
because being much addicted to Philosophy, he began
to scorn and contemn the Humility of the Christian
Faith. For the same cause Celius, Porphyrius, Lucian,
Pelagius, Arrius, Manichaeus, Averroes, have with so much
madness bark'd against Christ and his Church. Hence
that common Proverb among the Vulgar, That the
greatest Philosophers are the greated Hereticks. St. Je∣rom
therefore calls them the Patriarchs of Heresie,
the First-born of Aegypt; seeing that all Heresie what∣soever
hath had its first rise out of the Fountain of Phi∣losophy.
By this Philosophy is all Divinity almost
Adulterated, so that instead of Evangelical Doctors
and Teachers, false Prophets and Heretical Philoso∣phers
have appear'd in the World, who have adven∣tur'd
to Equalize the Divine Oracles with Humane In∣ventions;
Page 145

polluting the same with strange Opinions
of Men, have Tranform'd true and simple Divinity
(as Gerson saith) into swelling and Sophistical Loqua∣city,
and Mathematical Figments. Which St. Paul
the Apostle foreseeing, with many times•repeated ad∣monitions
commands us to beware left any person should
prevail over us, and seduce us through vain Philoso∣phy.
St. Austin defends and fortifies his City of God
against them. All other Divines and Holy Fathers
have condemned it to be wholly extirpated out of
the Church. Neither are there wanting Examples of
the Heathen, by which we find that they have done
the same. For the Athenians put Socrates to Death,
that was the Father of the Philosophers. The Romans
threw Philosophers out of their City. The Messanians
and Lacedemonians never admitted them: and in the
Raign of Domitian, they were not only Expell'd the
City, but forbid through all Italy. There was also a
Decree of Antiochus the King against those young Men
that durst take upon them to study Philosophy; and
more than that, against their very Parents that per∣mitted
them. Neither have Philosophers been only con∣demn'd
and expell'd by Kings and Emperors, but also
exploded by most Learned Men in their several Wri∣tings
Extant; of which Number is Phliasius Timon, who
wrote a Treatise, Entitled Sylli, in derision of Philo∣sophers;
and Aristoph•nes, who wrote a Play in Con∣tempt
of them, which he call'd Nubes, or the Clouds:
and Lastly, Dion Prusaeus, who made a most Eloquent
Oration against them. Aristides also made a most Learn∣ed
Oration in the behalf of Four Noble Athenians
against Plato; and Hortensius, a most Noble and Elo∣quent
Roman, hath with most strong and powerful Rea∣sons
most sharply oppugned the same.

Page 146
CHAP. LIV.
Of Moral Philosophy.
IT remains now, that if there be any part of Philo∣sophy
that contains the Discipline of Manners, to
inquire whether the same do not rather consist in va∣riety
of use, custom, observation, and perservation of
life, than in the little Rules of Philosophy; which are
changeable according to the times, places, and opini∣nions
of men; and such as threats and fair words teach
Children, Laws and Punishments cause men to learn.
Of some things which cannot be taught, natural In∣dustry
makes an addition in men; for many things
wax out of use, through process of time, and consent
of the people. Hence it comes to pass, that that was
then a Vice, which is now accompted a Virtue; and
that which is here a Virtue, in another place is compted
a Vice; what one man thinks honest, another man
thinks dishonest; what some hold to be just, others
condemn as unjust, as the Laws, Opinions, Times, Pla∣ces,
and Interests of Government vary. Among the
Athenians, it was lawful for a man to marry his Couzen∣german;
among the Romans, it was altogether for∣bidden:
Formerly among the Jews, and now among
the Turks, it is lawful to have plurality of Wives, be∣sides
Curtisans and Concubines; but among us Chri∣stians
it is not onely forbid, but accompted a most hor∣rible
sin. Lastly, that the women should go to Play∣houses,
and be seen publickly by all persons, was a∣mong
those Nations accompted no dishonour; and
yet among the Romans so to do, was held infamous
and dishonest. However, the Romans were wont to
Page 147

take their Wives with them to great Entertainments,
where they went to appear in great Splendor, and a∣bide
in the best parts of the house: but in Greece no
married wife was admitted to any Banquet or Feast,
unless it were among their neerest Relations; nor
was she to converse but in the most retir'd parts of the
house, where no man went but the nearest of Kin.
Among the Lacedaemonians and Egyptians, it was ac∣compted
an honourable thing to steal; but among us,
Thieves are taken and hang'd. Some Nations are so
planted by Heaven, that they appear eminent for the
unity and singularity of their Customs. The Seythi∣ans
were always infamous for Savageness and Cruel∣ty.
The Italians were always eminent for their Mag∣nanimity.
The Gaules were reproach'd for Stupidi∣ty.
The Sicilians were always subtile. The Asiaticks
Luxurious, the Spaniards Jealous, and great Boasters.
Besides, several Nations have some particular marks of
distinction, which are the more immediate marks of
Heaven; so that a man may easily discern of what
Nation such or such a stranger may be, by his Voice,
Speech, Tone, Designe, Conversation, Diet, Love or
Hatred, Anger and Malice, and the like. For who
that sees a man marching in more state than a Dung∣hill-Cock,
in gate like a Fencer, a confident Look, a
deep Tone, grave Speech, severe in his Carriage, and
tatter'd in Habit, that will not straight judge him to be
a German? Do we not know the French by their mo∣derate
Gate, effeminate Carriage, smiling Countenance,
pleasing Voice, courteous Speech, modest Behaviour,
and careless Habit? The Italians we behold more
slow in Gate, their Carriage grave, their Countenances
varying, of few words, captious in Discourse, in their
Behaviour magnificent, and decent in their Habit.
In Singing also the Italians Bleat, the Spaniards
Whine, the Germans Howl, and the French Quaver.
Page 148

In Discourse, the Italians are grave, but subtile; the
Spaniards neat, but great boasters; the French quick and
ready, but proud; the Germans foure, but simple.
In Council, the Italian is provident, the Spaniard sub∣tile,
the French rash, the German for profit. Toward
Strangers, the Italians are officious, the Spaniard plea∣sant,
the French are milde, the Germans rude and chur∣lish.
In their Anger and Malice, the Italians are
close, the Spaniards hard to be appeas'd, the French
full of threats, the Germans full of revenge. In Con∣versation,
the Italians are prudent, the Spaniards cau∣tious,
the French gentle, the Germans imperious. As
to their Amours, the Italians are jealous, the Spaniards
impatient, the French inconstant, the Germans ambiti∣ous.
In business, the Italians are circumspect, the
Germans laborious, the Spaniards watchful, the French
careful. In War, the Italians are stout, but cruel; the
Spaniard full of Stratagems, the Germans fierce and
mercenary, the French magnanimous, but rash. The
Italians are famous for Learning, the Spaniard or
Portugal for Navigation, for Affability the French, for
Religion and Mechanick Arts the Germans. And in∣deed,
every particular Nation, whether civil or barba∣rous,
has some particular Manners and Customs par∣ticularly
imprinted by Heavenly Influence, different
from others, not to be acquir'd by any Art or Philo∣sophy,
but such as are meerly natural to the Inhabi∣tants,
without any assistance of Education. But let us
return to those who have publickly treated concerning
these things. Those Authors, like the Serpent, have
given us the possession of that fruit, by the eating
whereof we shall understand Good and Evil; though
they all cry, that it is best for men to follow Vertue,
and eschew Vice. But how much more certain, how
much more profitable, and indeed how much more
happy would it be for us, that we should not onely not
Page 149

commit sin, but also not know it? Who is ignorant
that by that very thing we all then become miserable,
when our first Parents learnt to distinguish between
Good and Evil? And therefore perhaps the Errour of
Philosophers might be pardon'd, if under the notions
of Vertue and Goodness they did not teach us the
worst of Evils, and the most shameful Vices. Now
there are many Sects of these Philosophers that teach
us Ethicks; as the Academick the Cyrenaick Eliack. Me∣garick,
Cynick, Eroitick, Stoick, Paripatetick with many
other such-like. Of all which, that Theodorus, who
was honoured with the Title of a God, thus gave his
Verdict; That wise men would not stick to give their
minds to Thieving, Adultery, or Sacriledge, when they
found a seasonable opportunity: for there is not any
one of these that is evil by nature; and therefore if
the vulgar opinion generally conceiv'd concerning
these things, were set aside, there is no reason but a
Philosopher might publickly go to a Whore without a
reproof. This was one of the Maximes of that Hea∣venly
Philosopher, than which nothing could have
been reveal'd more wicked, unless it be that which we
read in Aristotle, and was also by the Law permitted in
Crete, male-Venery, which Jerome the Peripatetick ex∣tolls,
saying, That the use thereof had been the de∣struction
of many tyrannical Governments. But the
words of Aristotle in his Politicks, where he makes it
profitable for a Commonwealth that the Vulgar should
not be too numerous in Off-spring, are these. The
Law-giver, saith he, wisely and carefully ordained ma∣ny
things in relation to temperance in Diet, a thing
very necessary; as also touching Divorcing of women,
providing and establishing the use of Males, left the
multitude of Children should encrease too fast. This
is that Aristotle, whose Ri•es and Customs were con∣demn'd
by Plato; whence grew that hatred and ingra∣titude
Page 150

of his toward his Master: This is he who fea∣ring
the punishment of his wicked life, fled privately,
and in haste, out of Athens; who being the most in∣grateful
person in the world to his Benefactors, poy∣son'd
Alexander, by whom he was most liberally and
magnificently rewarded; who also restor'd him to his
Country, and trusted him with his Life, his Body, and
Soul. This was he, who having an ill opinion of the
Soul, deni'd any place of Joy after death; who filch∣ing
the sayings of the Ancients, and likewise putting
false Interpretations upon them, sought to increase
the fame of his Ingenuity by Theft and Calumny. He
who at length grown old in wickedness, and running
mad out of an immoderate desire of knowledge, was
the Author of his own death, becoming a Sacrifice fit∣ting
for the Devil that taught him his learning. This
is that worthy Doctor so frequent now adays in our
Latine Schools, whom my fellow-Pupils, Cullen Divines,
have translated to Heaven, having publish'd a Book
entitled Of the salvation of Aristotle; as also another
Pamphlet both in Prose and Verse, Of the Life and
Death of Aristotle; upon which they have made a
Theological Comment, at the end whereof they con∣clude,
that Aristotle was the forerunner of Christ in
Naturals, as John the Baptist was his forerunner in
Spirituals. But now let us hear what these Philosophers
say concerning Happiness and the chiefest Good, which
some plac'd in Pleasure, as Epicurus, Aristippus, Gnidius,
Eudoxus, Philoxenes, and the Cyrenaicks. Others
joyn'd Honesty with Pleasure, as Dinomachus, and
Caliph•. Others in the choice gifts of Nature, as
Carneades, and Hierome of Rhodes. Others in Grief,
as Diodorus. Others in the Vertues, as Pythagoras, So∣crates,
Aristotle, Empedocles, Democritus, Zeno Citicus,
Cleantes, Hecaton, Possidonius, Dionysius of Babylon,
and Antisthenes, and all the Stoicks. Many also of
Page 151

our Divines, adhering to them, do to this day raise great
Disputes concerning the connexion of the Vertues,
and what should be that common foundation of Hap∣piness,
to the building of which all the Vertues ought
to meet: For unless they all meet in one, 'tis impossi∣ble
they should make a man happy, though there should
be but one wanting. Seeing therefore that the Ver∣tues
themselves are in some manner different and re∣pugnant
one from another, as Liberality and Thrift,
Magnanimity and Humility, Mercy and Justice, Con∣templation
and Labour; unless they all concur Har∣moniously
together, they are not to be esteem'd Ver∣tues,
but Vices. Now that wherein they ought all
to concur, is Justice, according to the Opinion of Am∣brose
and Lactantiu•, who together with Macrobius,
have followed the Opinion of Plato in his Common∣wealth.
Others take it to be Temperance, that im∣poseth
a mean in all things. Others will have it to
be Sanctity, as Plato in his Epinomides. Others hold
it to be Charity, without which all other Vertues little
avail, as saith St. Paul; and upon this Question Scotus,
Henry, Thomas Aquinas, and others, have at this day
raised very great Disputes. But let us return where
we began. Some men have plac'd Felicity in Fortune,
as Theophrastus. Aristotle places it in Fortune, joyn'd
with Vertue, and the Gifts of generating Nature: as
also in Pleasure, varnished over with the profession of
Vertue; as if Epicurus did not defend and shelter his
Pleasure under the same pretence. The other Peri∣pateticks
thought that it consisted in Speculation.
Herillus the Philosopher, Alcidamus, and many Socra∣ticks,
held Knowledge to be the chief good. The
Platonicks, together with their Master Plato, and Plo∣tinus,
never without a smack of Divinity, will not
permit Happiness to be separated from the Chief
Good. Bias of Pryena constituted supream Happi∣ness
Page 152

in Wisdome; Bion and Borysthenes in Prudence▪
Thales Milesius in a mixture of these: Pittacus of Mi∣tylene
in well doing: Cicero in leisure from all business;
though when we have sought far and neer, it is onely
to be found in God alone. I pass by the crowd of
Vulgar Philosophers, that took away all Felicity; as
Pyrrho Eliensis, Euricolus, and Xenophanes; or else
plac'd it in Glory, Fame, Honour, Power, freeness from
Trouble, Riches, and the like: as Periander Corinthus,
and Lycophron, together with those of whom the
Psalmist thus saith: Whose mouth talketh vanity, and
whose right hand is the right hand of iniquity; whose
sons are as new plantations in their youth, & whose daugh∣ters
are as the polished corners of the Temple; whose gar∣ners
are full and plenteous with all store; whose sheep
bring forth thousands, and ten thousands in their steets:
whose oxen are strong to labour; who have no decay, no
leading into captivity, and no complaining in their streets.
Those who enjoy'd these benefits, they accompted hap∣py.
Now concerning Pleasure, they all believe as diffe∣rently
concerning it: for, as I told you before, Epicurus
makes it to be the Supream Good; but on the other
side, Architas• Tarentinus, Antisthenes, and Socrates, ac∣compt
it to be the Chief Evil. Speusippus, and some
of the antient Academicks, said, that Pleasure and Pain
were two Evils opposite one to the other; but that
was the Good, which was in the mean between 'um.
Zeno esteem'd Pleasure neither Good nor Evil, but an
indifferent thing. Critolaus the Peripatetick and Pla∣to,
affirm Pleasure not onely to be evil it self, but also
the fountain of all evils. It would be over-tedious to re∣cite
the Opinions of all men concerning Felicity, and
to heap 'um up all together; with which many Scrib∣lers
have fill'd whole Volumes. For St. Austin puts us
in minde of one hundred and eighty Opinions col∣lected
by Varro, touching this very Subject; the chiefest
Page 153

whereof we have here taken an occasion to repeat.
But now let us see how all these Opinions agree with
the Doctrine of Christ, and we shall find, that Blessed∣ness
and chief Happiness are not to be attain'd or ac∣quir'd
by Stoick Vertue, Academical Severity, or Peri∣patetick
Speculation, but by Faith and Grace. You
have heard how some Philosophers place Chief Hap∣piness
in Pleasure; but Christ in Hunger and Thirst.
Others in Fame and Renown; but Christ in the Cur∣ses
and Hatred of Men. Others in Beauty, Health,
Mirth, and Pleasure; but Christ in Weeping and
Mourning. Others in Wisdome and Knowledge, and
the Moral Virtues; but Christ in Innocency, Sim∣plicity,
and uprightness of Heart. Others in Military
Glory, and famous Actions; but Christ in Peace.
Others in Fortune; but Christ in Mercy. Others in
Pomp and Honour; but Christ in Humility, calling
the Meek Blessed. Others in Power and Victory; but
Christ in Persecution. Others in Riches; but Christ
in Poverty. Christ teaches us, That Vertue is not to
be acquired but by Grace granted from above; the
Philosophers, by use and Natural Gifts: Christ teaches
us to desire the Good Will of all Men, to Love our
Enemies, Lend freely, to take Revenge of no body,
to give to every one that asks; the Philosophers, on∣ly
to those that are able to recompence Courtesie for
Courtesie; and that there is nothing more Lawful, than
to be Angry, bear Malice, make War, and exercise
Usury. These Philosophers were they that first Erected
the Pelagian Heresie, with their Free-Will, dictates of
Reason, and Light of Nature. Therefore saith Lactan∣tius,
all Moral Philosophy is a vain and empty thing,
neither sufficient to instruct men in the Rules of Justice,
neither in their duty or Government of themselves.
Lastly, it is altogether repugnant to the Law of God,
and Doctrine of Christ; owing its chief honour to Sa∣tan.

Page 154
CHAP. LV.
Of Politicks.
TO this kind of Philosophy Politicks in the next
place appertain, which is the Art of Administring
and Ordering Publick Affairs. Now Government is di∣vided
into three sorts. Monarchy, which is the Go∣vernment
of one Man, or Kingly Soveraignty. Ari∣stocracie,
when a few, and those of the Nobility Go∣vern.
Democracy, when the meaner sort, or the Com∣mon
People bear sway. Neer of kin to th•se is, First
Tyranny to Kingship; Oligarchia to Aristocracy; and
Anarchy to Democracy. But which of all these Forms
of Government is in the first place to be prefer'd, is not
yet concluded among Writers. They who assert Mo∣narchy,
confirm their Thesis by the Example of Nature,
saying, That as there is but one God that governs the
Universe, as there is but one Sun among the Stars,
one King among the Bees, one Master-Ram in a Flock,
one Commanding Bull in a Heard, one chief leader
of the Cranes; so in a Nation there ought to be but
one King, as Soveraign and Head of the Political Bo∣dy,
from which the Members ought in no wise to
disagree. This Form of Government Plato, Aristotle,
and Apollonius approv'd above the rest; to whom among
those of our own Religion, Cyprian and Jerome adhere.
But those who extol Aristocracy, say that there is nothing
more effectual in the management of great Affairs,
than the Consultations of many, and those the most
noble. For the Counsels of the chiefest men ought
to be best; neither can any one man be compleat in
Wisdome, seeing that is onely proper to God himself.
Page 155

To the Judgment of these Men, Solon, Lycurgus, De∣mosthenes,
Tully, and almost all the ancient Lawgivers,
together with Moses, unanimously subscrib'd. Neither
did Plato Diffent from them, affirming that Com∣monwealth
or City to be most happily and firmly Con∣stituted,
which was Govern'd by wise Men; to whom
we may likewise add, without prejudice, the most
Noble, as being an Opinion Confirm'd by the com∣mon
consent of all Writers. But they who prefer a
Popular State, have dignifi'd it with the most agree∣able
and specious Title of Isonomie; That is to say,
Impartiality in the Administration of Justice. For
therein all things are refer'd to the Common Vote, all
Councels are carried on by the Multitude; the more
certain, by how much the greater Number advice is gi∣ven.
Moreover, the Voice of the People is said to
be the Voice of God. Hence whatsoever is Enacted
by the Generality, whatsoever is Establish'd by the com∣mon
consent of the People, that seems to be Ordain'd
by God himself, and may be presum'd to be best and
most just. Besides, they conclude this Form of Govern∣ment
to be safer than that of Aristocracy, as being less
subject to Sedition. For the People seldome or never
disagree among themselves; but the Nobles very often,
and with great Contention. In a popular Government
there is all Freedome and Equality, no oppression of
Tyranny: where the degrees of Estates are equal,
no man is richer than his Neighbour, but all the
People Rule and Command by •urns. Democracy there∣fore
has been especially commended by Othanes the
Persian, Eufrates, and Dion Syracusanus: and we ob∣serve
at this time the Venetian and Helvetian Com∣monwealths
to be the most flourishing People in the
Christian World; renown'd for their Prudence, Pow∣er,
Riches and Justice, and no less famous for their
Victorious Atchievements. The Athenian Common∣wealth
Page 156

also commanding a large Dominion with great
Force and Power, was govern'd only by Democracy,
all things being acted by the People, and with the
People. The Romans also making use of this Form of
Government, became Masters of the greatest part of
their Empire under Democracy, and were never in a
worse Condition than under the Command of their
Kings and Nobility; but chiefly suffered from their
Emperours, under whose Command their vast Domi∣nion
suffered Shipwrack. So that which of these three
Forms is best, is hard to judge, since there is neither
of them but has its strong Defenders and Oppugners.
Kings, they say, who Command altogether according
to their own Will and Pleasure, seldome Govern well,
and very rarely without War and great Combustion.
Kingly Rule hath also this most unavoydable Mischief
in it, that they who before were counted good and
just, having obtain'd as it were a Regal Authority,
and Liberty to do evil, grow uncontroulable, and the
worst of Men; which is verifi'd in Caligula, Nero, Do∣mitian,
Mithridates, and many others. Scripture also
witnesses the same in Saul, David, and Salomon, Kings
chosen by God: and of all the Kings of Juda, few
were approved; of the Kings of Israel, none. Empe∣rors
also, Kings and Princes that now adays Raign,
think themselves Born and Crown'd not for the sake
of the People, not for the Good of their Citizens and
Commonalty, not to Maintain Justice, but to Defend
their own Grandeur and Prerogative; Governing so,
as if the Estates of the People were not committed
to their Custody, but to be shar'd and divided by them,
as their own proper spoyl and prey. They use their
Subjects at their pleasure, and as they list themselves,
abusing the Power with which they were Entrusted;
Oppress their Cities with borrowing, the Common Peo∣ple,
some with Taxes, some with Penal Statutes, others
Page 157

with excessive Subsidies and Imposts, without Measure
and without End. Or if some more moderate do
release the excess of these Grievances, they do it not
in respect of the Common good, but for their own
Private ends, permitting their Subjects to be at quiet,
that they may live at ease themselves; or else to gain
to themselves the name of being Mild and Just. Others
most severely punish guilty Offenders, Confiscating
their Goods, and setting great Fines upon their Heads,
not caring how many they take in the same Premu∣nire:
For as the Offences of Delinquents are the strength
of Tyrants, so does the Multitude of Offenders en∣rich
Princes. Being in Italy, I had the honour to be
very familiar with a powerful Prince, whom when I
once advis'd to suppress the Factions of the Guelphs
and Gibellines within his Dominions, he confess'd
to me ingenuously, that by means of those Factions,
above Twelve thousand Duckets came every Year into
his Exchequer. Now where the Nobility Command
in chief, there is nothing but Jealousie, Hatred, and
Emulation. Rarely therefore they agree in Amity,
every one seeking to be Chief, and to make his own
Sentence pass. Hence Factions, Seditions, Slaughters,
Civil War, and at length, the Total Ruine of the Com∣monwealth.
Whereof there are infinite Examples in
the Histories both of the Greeks and Latines. And
at this day in most of the Cities of Italy, the Effects
of those miscarriages are to be seen. But Popular Go∣vernment
is Universally accompted the most destru∣ctive,
and worst of all. Apollonius with many Rea∣sons
disswades Vespatian from it. And Cicero Affirms,
That there is neither Reason, Council, Discretion or
Diligence among the Vulgar People, as the Poet also
sings.

By opposite desires and humours led,
Th' uncertain Vulgar move, once taking Head.
Page 158
Othanes the Persian also asserts, that there is nothing more insolent, nothing more stolid; nothing more proper to the Rabble, than to know; nothing but head∣long, like a Current, to carry all business before 'um. Demosthenes calls the people an Evil Beast. Plato, a Monster with many heads; which Horace doth not forget. And Phalaris writing to Egesippus, All mul∣titudes, saith he, are rash, mad, slothful, apt to change their Opinion, perfidious, uncertain, treacherous, heady, fraudulent, good for nothing but to make a noise, easie to love or condemn. Hence it follows, that he who in governing the Commonwealth strives to please the people, must be contented to submit to a hundred un∣deserved Contumelies. Lycurgus being ask'd why he had not erected a Popular Government in his City, Rather do thou, saith he, submit to a Popular Govern∣ment in thy house. Aristotle also in his Ethicks con∣demns the government of the people to be the worst of all, but the rule of one person to be the best: for the Commonalty is the Ring-leader of Errour, the Mistriss of evil Customs, and a rude heap of Mischief. No Reason, no Authority, no Perswasions can move, where it either wants knowledge, or is in contempt: Therefore are the Vulgar so indocible and obstinate a∣gainst all perswasion, whose nature is so unconstant, always desirous of Novelty, despising the present Au∣thority, not to be curb'd by the learned Admonitions of the Wise, by the Precepts of their Ancestors, Authori∣ty of Magistrates, or Majesty of Princes. This we finde verifi'd in Socrates, question'd by the Athenians about his opinion of the Gods; In Capys the Trojan, delivering his judgment about the bringing in of the Grecian Horse; In Magius the Campanian, advising that Hannibal should not be received into the City; In Paulus Emilius perswading not to fight at the Bat∣t•l of Canna; Lastly, in so many of the Predictions of
Page 159
the Prophets of God, no way obey'd or hearkned to by the people of the Jews. Moreover, as to the Laws and Statutes of the people, how is it possible that any of them should be good or profitable, seeing that it is impossible for the popular Multitude to understand which are good, and which are evil? the greatest part whereof are ignorant labouring Handicraft people, not led by Reason of Justice or Equity, but consisting onely in Number, where there are generally more bad than good: Neither is the determination of Affairs led by Judgment, but guided and turn'd to and fro according to the favour, number and affection of the Multitude: Which Pliny the younger affirms; for the decrees and choices of the people are number'd, not consider'd. For in popular Consultation, that always carries the day, which not the wisest, but the greatest number think most convenient: among whom, while they all accompt themselves equal, there is nothing more unequal than that Equality it self. Nothing therefore can be rightly order'd by the promiscuous heat and headlong fury of the Multitude; nor can a∣ny thing be rightly amended, that shall be found amiss and disadvantageous to the Commonwealth: rather, those Statutes and Decrees which are made and con∣firm'd, and found to be most wholesome for the pub∣lick good, by the rage of the inconsiderate Multitude, are overturn'd and abrogated. Now among all these so various forms of Rule, and administrations of Go∣vernment, most Authors have another, compounded of two particular kinds: Such an one did Solon compose, partly of the Nobles, partly of the People; so making his publick Honours communicable to all. Others thought fit to frame their Political Rules by making a mixture of all three together. Such was the go∣vernment of the Lacedaemonians, for they had a King who was perpetual; but he had little or no Command,
Page 160
only in time of War: then had they a Senate chosen out of the richest and wisest part of the Nobility; moreover, out of the Common People they Created Ten perpetual Ephori, who had power of Life and Death, and were Controulers both of the King and Senate, being Elected out of the Vulgar people. Among the Romans, the Authority of the Senate plainly shew'd that there was an Aristocracy mix'd with their Demo∣cracy; and we find that many things were commanded by the Senate, many things by the People. And at this day, though in many places Kings and Princes do rule at their own pleasures, yet do they make use of the chief Nobility and Gentry in the several Counties and Provinces of their Kingdoms, to transact many Affairs, and of great consequence: from whence hath arose a question, which it is most sate to live under, a good Prince and bad Counsellours, or bad Counsellours and a wicked Prince. Marius Maximus, Julius Capitolinus, and others, choose the latter; notwithstanding that many grave Authors are no way willing to consent to them; finding by experience, that evil Counsellors may be corrected sooner by a good Prince, than an evil Prince be amended by good Counsellers. However, for the good government of a Commonwealth or Kingdom, it is not Philosophy nor Kingcraft, nor any other Sci∣ence that can avail, but the integrity, fidelity, and ability of the Ruler: for a single person may govern best, so may a few, so may the people, provided that in each there be the same intention of Unity and Ju∣stice; but if the designes of each be evil, then can neither rule as they should. But that which convinces the strange rashness of Men addicted to Rule, is this, that when Men in their several stations, some plainly confess themselves ignorant how to Plough and Sow, how to keep Sheep, some how to guide a Ship or govern a Family; yet there is no Man who does not
Page 161
think himself sufficiently gifted to bear Office in a City, to act a King or Prince, or to command great Nations and People, which is the most difficult thing.
CHAP. LVI.
Of Religion in General.
TO the perfect Weal of a State or Kingdome,
Religion is of main concernment, which is a
certain Discipline and Canon of outward Rites and
Ceremonies, by means whereof, as by certain signes, we
are admonished of our Internal and Spiritual Duties.
Cicero defines it to be a Discipline teaching us to ex∣ercise
the Ceremonies of Divine Worship with a reve∣rent
Famulatu: which that it is most useful and ne∣cessary
for all Cities and Governments, the same Ci∣cero,
together with Aristotle, firmly holds. For thus
saith he in his Politicks, It behoves a Prince above all
others to seem Religious. For the People are of Opi∣nion,
that such Rulers will do 'um no harm; and
they will be the more afraid to Plot against them,
by how much the more they think themselves defend∣ed
by the Gods. Now Religion is so deeply Rooted
in Men by Nature, that it makes the difference more
plain betwixt them and Beasts, than Reason. Now
that Religion is thus Naturally grafted in us, Aristotle
confesses; besides that it is apparent from •his very
experiment, That as often as we are oppressed with
any suddain Dangers, or put to any suddain Affright,
presently before we search into the Cause, or seek for
any other help, we flye to Coelestial Invocation; Na∣ture
it self teaching us, without any other Instructor,
to Implore Divine Assistance. From the Beginning of
Page 162

the World we find, that Cain and Abel did Religiously
Sacrifice to God; though Enoch were the first that
taught the Forms and Ceremonies of Divine Worship:
for which reason the Scripture saith, That then the
name of the Lord first began to be call'd upon. After
the Flood, how many several Laws and Ordinances
of Religion were Instituted by several persons in se∣veral
Nations! For Mercury and King Menna taught
the Aegyptians their Forms of Worship. Melissus the
Foster-Father of Jove, instructed the Cretans in their
Ceremonies. Faunus and Janus Instituted the Rites of
the Latines. Numa Pompilius, those of the Romans•Moses,
those of the Hebrews. Cadmus also, the Son
of Agenor, is said to have brought out of Phoenicia all
those Solemn Mysteries, Consecrations of Images,
Hymns, Festivals, and other Sacred Rites and Customs,
performed in honour of the Gods▪ which were af∣terwards
in use among the Graecians. Neither did
they only give names to the Gods, but also Ordaina
what Rites and Ceremonies should be due to each.
They held, that there were certain Numens the Pro∣tectors
of Criminal Offences, and ascrib'd a Deity to
Diseases, and evil Accidents: Therefore did the Ro∣mans
Worship Jove the Adulterer, and Dedicated a
publick Temple to the Goddess Feaver, and in their
Esquiliae plac'd an Altar to Misfortune. In Hell they
also found out Deities to adore, and the Prince of
Darkness, Satan, the most miserable, and the lowest of
all, they made a shift to Worship, under the Names
of Pluto, Dis and Neptune, assigning to him for a Keeper
the Three-headed Cerberus, that greedy Monster that
Compasses the Earth seeking whom he may Devour;
sparing none, hurtful to all, the Accuser of all Men.

From Captive Souls, the Lord of Stygian Lands,
For past Offences, Punishment demands:
Page 163
'Gainst all the shades, remorseless Rage he breaths;
With Furies compass'd, and a thousand Deaths.
Here sundry sounds of sundry wayling Pains,
There Thousand Torments shake their dismal Chains.
Th' Aegyptians, together with their Deities, adore Brute Beasts and Monsters; and there are at this day that Worship Idols and Images. At this day likewise a great part of the World, as the Turkes, Saracens, Arabians and Moors, give Divine Honours to Mahomets; though the Author, or first Founder of a most ab∣surd Religion: and the Jews yet persisting in their folly, believe their Messiah yet to come. Among us Christians, several Popes, several Councils, several Bi∣shops have prescrib'd several Varieties and Forms of Worship; differing among themselves, either touch∣ing the manner of the Ceremonies, Meats lawful, Fasts, Vestments, Publick Ornaments: or else about Cleri∣cal Promotions and Tithes. But one thing overcomes the admiration of Wonder it self, to see how these Ambitious men think to climb Heaven, by the same wayes that Lucifer fell from it. Neither do all these Laws and Rules of Religion lean upon any other Foundation than the meer Opinions and Pleasure of their Founders. Consider from the Beginning of the World how many there were, how many there are several Inventions of Religion; how many Ceremo∣nies, how many Heresies, how many Opinions, how many Decrees, how many Canons; yet cannot Reli∣gion lead men in so many Ages to the right Path of Faith without the Word of God; which being once made Flesh, and Triumphing over his Enemies on the Cross, Temples and dols were thrown down, and the Powers of Numens and Oracles ceas'd.
The Voice of Pytho's gone, that seldom •rr'd.
Apollo too, so many Ages▪ heard,
Page 164
Is now in silence lock't.
Tby Service done, to thine own Country go;
Return to thine own Altars down below.
For no sooner the Word of God came to shine in
the World by the manifestation of the Gospel, but all
the Gods of the Heathen, being as it were Thunder∣struck,
fell to Destruction, according to the saying of
Christ in Luke, I saw Satan falling from Heaven like
Lightning. How far this concerns Faith, Theology,
and the Decrees of the Canonists, we shall discourse
hereafter: For now we are only treating of Religion, so
far as to those Mysteries contained therein, which
concern the benefits of the Priest, or that suffice to
render the outward face of the Commonwealth sump∣tuous
with Images, Statues, Temples, Phanes, Chap∣pels,
Dignities, Pomp and Riches of the Ministers and
Ecclesiastical Officers, of which I have Disputed at
large, in my Dispute upon the Theological Decrees, held
by me at Collen, in the Year 1510: and therefore I
shall the more briefly pass them over now, yet show
you, that among those things which were set apart
for the decency of Worship, and most proper for the
safety of Mens Souls, not a little of the Tare of Va∣nity
and Destructive Superstition has been mix'd.

CHAP. LVII.
Of Images.
THe worship of Images has not been antiently by
all people admitted: For the Jews, as Josephus
relates, after they had been so often chastized, and in∣deed
at first the most strict observers of the Law, did
Page 165

abhor nothing more than the making of Images. For
the commands of God, delivered by Moses, did utterly
prohibit the use of Images, either in Temples or in
any other place. And Eusebius testifies, that among
the people call'd Seres, the adoration of Images was
by Law absolutely forbidden. Neither do we read either
in Clement or Plutarch, that (for so Numa had decreed)
there was any Image to be seen, or that was spoken of,
for above a hundred and seventy years after the buil∣ding
of the City. Which also St. Austin alleadges out
of Varro, whose words most clearly witness, that there
was no Image or Idol in the City for one hundred and
sixty years; and that afterwards it came to pass, that
by reason of the Multitude of Images and Idols, the
Worship of the Gods was not only neglected, but
had in contempt. The Persians also, as Herodotus and
Strabo Witness, never suffered Images among them.
On the otherside, in the honour of Idols there were
none more Superstitious and dotingly stupid than the
Aegyptians, from whence that Impiety, as from a cor∣rupted
Fountain, over-ran other Nations; which Su∣perstitious
Customes, and false Religion of the Heathens,
when the same People became to be Converted to the
Christian Faith, did not a little contaminate the Pu∣rity
of our Religion; introducing Idols and Images
into our Church, together with many Barren Pomps
and Ceremonies, of which there was nothing thought
of among the Ancient and Primitive Christians: Nor
can it be imagin'd how strongly and superstitiously
Idolatry is riveted into the Minds of the Unlearned
Multitude by the means of Images; the idle Priests
among the Catholicks conniving thereat, as reaping
not a little benefit thereby. 'Tis true, they endea∣vour
to defend themselves by the help of St. Gregories
Words; who saith, That Images are the Books of the
Vulgar, whereby the Memory of things is by them the
Page 166

more easily retain'd; so that by these, they who cannot
read, may yet be taught, and by the sight thereof be
drawn to the Contemplation of God. However, these
are but the humane Comments and Suppositions of
Palliating St. Gregory; and though that good Man
might in some sort approve of the Images themselves;
yet it cannot be thought that he did any way allow
the Worship thereof. For it is no part of our duty
to learn from the Forbidden Book of Images, but from
the Book of God, which is the Scripture. He there∣fore
who desires to know God, let him not endeavour
to obtain that Knowledge from the handy-work of
Painters and Statuaries; but according to the Directi∣on
of St. John, Let him search the Scriptures what
testimony they give concerning him. And they who can∣not
read, let them hear the Word of the same Scrip∣ture,
where St. Paul pronounces, That Faith comes by
hearing; and what Christ in another place •aith. My
Sheep know my Voice. As also what in another place
he avers, No man can come to him unless the Father
draw him, and no man cometh to the Father but by
Christ himself. Why then do we take the Glory from
God, giving it to Pictures and Images, as if they
could draw us to the Knowledge of the most Divine
Being? To this we may add the vain and immode∣rate
Worship of idle Reliques. We confess, That
the Reliques of the Saints are Holy, and that they
thall one day shine with the Glories of Eternity; Yet
to give them Adoration as to the Reilqu•s of D•ities
that hear our Prayers, is a most stupid piece of Fasci∣nation.
Lest therefore we fall into Idolatry and Su∣perstition,
it is the safest way for us not to fix our Faith
upon visible things. But the Covetous Generation of
the Romish Clergy, greedy after gain, raising matter to
•eed their Avarice, not only out of Wood and Stones,
but also from the Bones of the Dead, and Reliques
Page 167

of the Saints, make them the Instruments of their Ra∣pine
and Extortion. They shew the Sepulchres of the
Saints; they expose the Reliques of Martyrs; which no
man must so much as touch or kiss, but for mony.
They adorn their Pictures, set out their Festivals with
great Pomp and State, they extol 'um for Saints, ad∣vance
the Fame of their Miracles, utterly disagreeing
in their Lives and Conversations, from the Lives and
Examples of those whom they praise. These were
the Men to whom our Saviour spoke, when he cry'd
out, Wo be to you that build up the Sepulchres of the
Prophets like to those that shew them. Like to the
Heathen, to every Saint they allot his proper charge;
to one with Neptune they share the Command of the
Seas, and power of Deliverance from the dangers
thereof: to another with Jupiter, to have the Do∣minion
of Thunder: to another with Vulcan to con∣troul
the Fire: to another they pray with Ceres for
seasonable and plentiful Harvests: to another with
Bacchus they give the Charge of their Vintages and
Vines. The Women also have their Deities, from
whom, as from Lucina, they beg for Children, and the
cure of Barrenness: and another, by whose Power they
either Appease, or Revenge themselves upon their An∣gry
Husbands. Others there are, to whom they give
the priviledge of recovering and finding Lost Goods.
Neither is there any Disease which has not its pecu∣liar
Physitian among the Saints. Which is the rea∣son
that Physitians do not get so much as Lawyers;
there being no sort of Action, though never so just,
that ever could boast of a Saint for its Patron. 'Tis
true, the Papists aver, That as the Soul in every Mem∣ber
Displayes a several Act; and every Act, as it is
variously dispos'd, receives a distinct Power, as the Eye
to see, the Ears to hear: So Christ in his Mystical
Body, of which he is the Soul, by his several Saints,
Page 168

as Members accommodated to the same Body, doth
Administer and Distribute the several gifts of his Grace
to the Inferiour Creatures; and that to every Saint is
allotted a particular operation for the dispersing of se∣veral
Graces, according to the variety of Graces given to
each Man. But this Conjecture, as being one of Agrip∣pa's
Vanities, for which there is no ground in Scripture,
we cannot reckon among the Vanities of Science, but
as a peculiar Invention of his own.

CHAP. LVIII.
Of Temples.
NOW as concerning Temples, there was nothing
wherein the Superstition of the Gentiles was
more eminent, who to every Deity were very curious
in Building particular Temples; after whose Exam∣ple,
the Christians afterwards Dedicated their Tem∣ples
to particular Saints. Yet there were many Na∣tions
that never made use of any Temples; and Xerxes
is reported to have burnt all the Temples throughout
Asia, at the perswasion of his Magicians, believing it to
be an Impious thing to enclose the Gods in Walls.
But of these Temples Zeno Citicus Disputed formerly
in these Words; To build Churches and Temples, saith
he, it is no way necessary: for nothing ought to be ac∣compted
Sacred by Right, nothing to be esteemed Holy
which men themselves Build. Among the Persians of
old there were no Temples; Neither was there among
the Hebrews from their first beginning, but only one
Temple Dedicated to Divine use, which was Built by
Solomon, of which however it is thus written in Isaias;
Thus saith the Lord, The Heaven is my seat, the Earth
Page 169

the footstool for my feet, what is this house which thou
buildest for me? And Stephen the Protomartyr adds,
Salomon built a House, but the most High Inhabits
not in places made with Hands. And Paul the Apo∣stle
saith to the Athenians, God dwells not in Temples
made with hands: for being the Lord of Heaven and
Earth, he is not serv'd by mens hands, who wants not their
help. However he teaches, that Humane Nature, even
Men themselves Holy, Pious, Religious, Devout to God,
are the most acceptable Temples to God: as he Asserts,
writing to the Corinthians, Ye are the Temple of God,
and the Spirit of God dwells in you; the Temple of God
is holy, so ought you to be. Moreover, Origen writing
against Celsus, confesses, That at the first beginning of
Christian Religion, and long after Christs Suffering,
there were no Churches Built; Confirming by many
Arguments, that among Christians they avail neither
to the right Worship of God, nor to the Honour of
true Religion. Therefore faith Lactantius, Temples
are not to be made to God of Stones piled up to an im∣mense
height, but there is a place to be reserv'd in the
Heart of every Man, where his Thoughts ought to retire
when they are taken up in Religious Exercise.

Not Temples made with hands th' Almighty hold;
Just men are the true Temples made of Gold.
And Christ sends his Adorers not into the Temple, not into the Synagogues, but into their private Clo∣sets to Pray. And we read, that he himself did many times appear with the Multitude in the Cities, in the Temple, in the Synagogue, when he made his Sermons; but he went into the Mountain to Pray, where he spent the Night in Prayer. However, the Church, that does nothing but by the Inspiration of the Spirit of God, when the Christian Religion began to
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increase, and that Sinners entred into the Temple with the Godly, the weak with the strong in Faith, and as they entred the Ark of Noe, the Clean with the Unclean, did then Ordain certain Temples, Chappels, Churches, and separated Places free from Prophane business, wherein the Word of God might be Publick∣ly Preached to the Multitude, and the Sacraments might be more decently and orderly Administred; which have since been held by the Christians in most Venerable Esteem; and being guarded with the Immu∣nities of several Princes, have encreased to such a vast Number, augmented with the Addition of Monasteries, Abbies, and the like, that it is very necessary that many of them should be cut off as superfluous and unneces∣sary Members. And here we cannot be unmindful of another Enormity, which is the superbity of Building, wherein vast sums of Alms and sacred Money is ex∣pended; which, as we have observ'd before, would be more fitly and honestly employ'd in the maintenance of the true poor of Christ, the true Temples and re∣semblances of God, many times ready to perish for hunger, thirst, cold, labour, sickness, and want.
CHAP. LIX.
Of Holy-days.
HOly-days, both among the Gentiles, as among the
Jews, were always in great estimation; who
did all at certain times of the year, and upon certain
days, set apart several Holy-days for Divine worship
upon several occasions; as if it were lawful to be more
religious or more ungodly at one time than another;
or that it were the pleasure of God to be worshipped
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more at one time than another: which St. Paul ob∣jects
to the Galatians as a shame, writing to them af∣this
manner: Ye observe days and months, and times
and years: I fear I have labour'd for you in vain, and
without a cause. Concerning which when he admo∣nishes
the Colossians, he commands them in these words:
Let no man judge you for meat or drink upon a Holy∣day,
or of the New-moon, or of the Sabbath, which are
members of future things. For to true and perfect
Christians there is no difference of days, who are al∣ways
feasling and pleasing themselves in God, always
keeping a perpetual Sabbath; as Isaiah prophesi'd to
the Fathers of the Jews: The time shall come that
their Sabbath shall be taken away; and when the Savi∣our
comes, there shall be a perpetual Sabbath, and per∣petual
New-moons. However, for the sake of the
common people, and the more illiterate part of the
Church, the Holy Fathers did institute Holy-days, that
they might have liberty and vacancie to come and
hear the Word, and to celebrate Divine Worship, and
for receiving the Sacraments; yet so that the Church
should not be subservient to the days, but that the days
should be subservient to the Church. Therefore did
the Fathers ordain certain Holy-days wherein the com∣mon
people were exhorted to abstain from worldly
business and bodily labour, whereby they might be
the more free to serve God, the more at leisure to pray
and think upon Divine matters, to be present at Ser∣vice
and Sermons, and to tend such other Duties as
might most directly tend to their Salvation. But that
same perverter of Equity, that destroyer of all Order
and Decencie, that author of all Evil, the Devil, en∣deavouring
to pull down whatever the Holy Ghost
sets up, hath neer demolish'd this Tower of Beauty
also. While we behold the greatest part of Chri∣stians
not converting this Holy leisure of Holy-days to
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the exercises of Prayer, or hearing the Word of God,
but spending their pretious time in the corruption of
all good Manners, Dancing, Stage-playes, lewd
Songs, idle Sports and Games, Drinking, Feasting,
Visiting, and in all worldly and Carnal works quite
opposite to Spiritual. As Tertullian speaks of the so∣lemn
Feasts of the Caesars: They were wont, saith he,
to make a great stir, to bring forth into the publick street
their Fires and their Chorus's, to junket in the High-way,
to make a Tavern of the whole City, to pour Wine down
one anothers throats by violence, then to run headlong to
do all manner of mischief, and to please themselves in all
manner of filthy Lust. Are we not therefore deser∣vedly
to be condemn'd, who celebrate the Festivals of
Christ and his Saints after such a lewd fashion? I confess
we do not finde many Heretical Disputes concerning
Holy-days, omitting the madness and Blasphemy of the
Manichaeans, and the pestiferous opinions of the Cata∣phrygians;
yet had they like to have occasion'd a great
breach in the Church, when Victor the Pope excommu∣nicated
all the Eastern and Southern Churches for not
keeping Easter-day according to the direction of the
Western Decrees; who notwithstanding was notably
resisted, among others, by Polycrates Bishop of Asia.
Ireneus also Bishop of Lions, though he observ'd Easter-day
as was commanded by Victor, yet with great free∣dom
undertook to chide the Pope, for that he had,
contrary to the Example of his Predecessors, as a di∣sturber
of the Peace, lopp'd off so many Limbs of the
Church, not for any Errour in point of Faith, but
onely for disagreeing in point of Ceremony from the
Church of Rome. 'Tis true, there have been many
decrees of Popes and Councils to confirm and settle
the observation of Easter-day, and many Ecclesiastick
Computations have been made, for the better finding
out of the true day: And yet to this very hour they
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could never find out a certain day, or that was Uni∣versally
observ'd through the whole World at one and
the same time. A very worthy business indeed, that
for the humour of one obstinate Pope, the whole Church
should suffer Shipwrack.

CHAP. LX.
Of Ceremonies.
OF the Members of Religion, the Pomp of Rites
and Ceremonies in Habits, in Vessels, in Lights,
in Bells, in Organs, in Singing, in Perfumes, in Postures,
in Pictures, in the choice of Meats and Fasts, and the
like, have been receiv'd and approv'd with great Ado∣ration
and Veneration by the Multitude, especially
Papistical, who understand no more than what they
see with their Eyes. Numa Pompilius first Instituted
Ceremonies among the Romans, thereby to invite a
rude and fierce People, that had obtain'd a Kingdom
by Violence and Rapine, to Piety, Truth, Justice and
Religion: such were the Ancylia and Palladium, the
Sacred Pledges of the Empires Safety; the double-Fronted
Janus, Arbiter of Peace and War; The Fire
of Vesta, over which a she-Flamin did continually
Watch: The Year also divided into Twelve Months,
with the variety of Good and Evil Days. The Sa∣cerdotal
Dignity divided into Pontifexes and Augurs;
their various Ceremonies of Sacrifices, Supplications,
Shews, Processions, Temples; of which the greatest
part, as Eusebius testifies, has been Translated into our
Religion. But God himself, who delights not in Flesh
and Humane Signes, contemns and despises these Car∣nal
and Exteriour Ceremonies. For he is not to be
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Worship'd with Corporal Actions, Eye-pleasing Works,
or Carnal Adoration, but in Spirit and Truth by
Christ Jesus. For he looks upon the Faith, considering
the inward Thoughts and Intentions of Men; the
searcher of Hearts, that sees the very Secrets of the
Soul. Therefore those Carnal and outward Ceremo∣nies
no way advance us toward God, with whom there
is nothing acceptable but Faith in Jesus Christ; with
a perfect imitation of his Charity, and an unshaken
hope in his Salvation and Reward. This is the true
Worship, spotless from all Contamination of Exter∣nal
and Carnal Ceremonies; wherein St. John instruct∣ing
us, saith, That God is a Spirit, and to be worship'd
in Spirit and Truth. This some of the Ethnick Philo∣sophers
were not ignorant of; therefore Plato forbid
that any Ceremonies should be used in the Worship of
the most high God. For there is nothing wanting to
him, who is all things himself; only it is requisite that
we should adore him, by returning our thanks to him
for all things. Neither have we any thing more grate∣ful
to return to God, than Praise, Glory, and Thanks.
Neither will it serve for an Objection, to insist upon
the Sacrifices, Rites, and Ceremonies of the Mosaical
Law, as if God had taken delight in them. For God
brought them not out of Aegypt to offer up Sacrifices
and Incense to him; but that forgetting the Idolatry
of the Aegyptians, they might hear the Voice of God,
and obey him in Faith and Truth to the ob•aining of
their Salvation. Now the reason that Moses Institu∣ted
Sacrifices and Ceremonies among them was, that
he bare with their Infirmities, and yielded to the
hardness of their Hearts, indulging a small Error, to
recal them from things more unlawful, directing their
Sacrifices to God, and not to Devils. For those things
were not principally Instituted, but by consequence;
neither could that Law oblige them otherwise, than
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as it was approv'd by the people. Therefore Moses
when he produc'd the Laws of Ceremonies, he col∣lected
the suffrages of the Elders and the people, where∣by
to render them more pliable to his commands.
Therefore might that Law be chang'd according to
the alteration of times and manners, and was at last
totally abrogated; but the Law of God delivered in
the Tables of Stone, that is perpetual. For so God
spake by Jeremiah, Why do ye offer to me Frankincense
of Saba▪ and Cynamon fetch'd from a far Country?
Your Holocau•ts and your Sacrifices have not pleased
me. And again by the same Prophet, Thus saith the
Lord, Put your burnt offerings to your sacrifice, and eat flesh,
for I spake not to your Fathers, nor commanded them
when I brought them out of the Land of Egypt, concer∣ning
sacrifices and burnt-offerings; but this thing com∣manded
I them▪ saying, Obey my voice, and I will be your
God, and ye shall be my people; and walk ye in all the
ways that I have commanded, you that it may be well with
you. And Isaiah 43. 23. Thou hast not brought me, faith
the Lord, the sheep of thy burnt-offerings, neither hast
thou honoured me with thy Sacrifices; I have not cau∣sed
thee to serve with an Offering, nor wearied thee with
Incense; thou boughtest me no sweet savour with mo∣ney,
neither hast thou made me drunk with the fat of
thy Sacrifices: but thou hast made me to serve with thy
sins, and hast wearied me with thy iniquities. And
Chap. 66. v. 2. To him will I look, even to him that is
poor, and of a contrite spirit, and that trembleth at my
words. For it is not thy fat flesh that shall cleanse thee
from thy iniquities. For Chap. 58. v. 5. It is such a fast that
I have chosen, vers. 6. to loose the bands of wickedness, to
take off the heavy burthens, to let the oppressed go free,
and that ye break every yoke. vers. 7. To deal thy bread
to the hungry, and that thou bring the poor that wan∣dreth
into thy house: when thou seest the naked, that thou
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cover him, and hide not thy self from thine own Flesh.
Verse 8. Then shall thy light break forth as the morning,
and thy health shall grow speedily, thy righteousness
shall go before thee, and the glory of the Lord shall com∣pass
thee. Verse 9. Then shalt thou call, and the Lord
shall answer, Here am I. I will not deny, but that as
by Moses and Aaron formerly in the Synagogue, and
after him by the succeeding Priests, Judges and Prophets,
even to the Scribes and Pharisees; so also in the Chri∣stian
Church it was the practise of the Apostles, Evan∣gelists,
Fathers, Priests and Doctors, to deck and adorn
her with decent Rites, Ceremonies and Institutions,
to render her a more amiable Bride to her Celestial
Spouse. To which later Ages have added many things
too much savouring of Humane Weakness. But as
it often happens, that that which is provided as a
Remedy, turns oftentimes to nourish the Disease; so
happens it now with the Ceremonies of the Church,
that through the folly of Popish Superstition, Christi∣ans
are now adays more clogged with continual inno∣vations
than were the Jews of old; and, which is
worse, though these Ceremonies are many of them
neither good nor bad in themselves, but things indiffe∣rent;
yet the superstitious people groping in the dark
of Popery and Superstition, place a greater belief in
them, and observe them more strictly than the Com∣mands
of God: the Bishops, Abbots, Monks and Priests
conniving all the while thereat, and well providing
thereby for their Bellies. Now these Ceremonies,
though they have been the occasion of few Heresies
against the Faith, yet have they introduced innumerable
Sects into the Church, and have been the seed of ma∣ny
Schisms. For from hence it came to pass, that
the Greek Church was separated from the Romans,
while the one Consecrated Vnleavened, the other Lea∣vened
Bread; when it matters not which, so the Bread
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be consecrated. Hence the Bohemian Church separa∣ted
from the Roman, that they might administer the
Sacrament in both kinds; but as St. Paul saith, Gal.
6. 15. Neither circumcision availeth, nor uncircumcision,
but the observance of the Commands of God, which
the same Author in the same place calls, the new crea∣ture.
Therefore is it a most abominable piece of Ini∣quity,
for such slight causes, and about things indiffe∣rent,
to disturb the Unity of the Church, and divide
the Body of Christ; and as our Saviour objects to the
Pharisees, to Cleanse the outside of the Cup and swallow
a Camel. Therefore by the providence of God the
Pope did himself little good, when he was so stingy
against the Leaven of the Greeks, and the Bohemian
Cup.

CHAP. LXI.
Of the Magistrates and Superiours of the Church.
IN the Government of the Church, it is necessary to
make use of Ecclesiastical Magistrates and Officers,
for the avoiding confusion. Now whatsoever is done
in the Church, either for Ornament or for the increase
of Religion, whether it be in the Election of Over∣seers,
or in the Institution of Ministers, unless the
same be done by the instinct of the Divine Spirit,
which is the Soul of the Church, it is altogether im∣pious,
and contrary to the Truth: For whosoever is
not call'd to the great Office of the Ministry, and Dig∣nity
of Apostleship by the Spirit, as was Aaron; and
whoever enters not in at the door which is Christ, but
gets another way into the Church through the win∣dow,
Page 178

that is to say, by the favour of men, by purcha∣sing
Voices in Election, or by superiour Power; certain∣ly
such a one is no Vicar of Christ or of his Apostles,
but a Thief and an Impostor, the Vicar of Judas Is∣cariot,
and Simon the Samaritan. Therefore it was
so streightly provided by the antient Fathers in the E∣lection
of Prelates, (which they therefore call the Sa∣crament
of Nomination) that the Prelates and Apo∣stles
who were to be Overseers of the Ministers of
the Church, should be men of most unspotted Inte∣grity
in their Lives and Conversations, powerful in
sound Doctrine, able to give a reason of all their do∣ings:
But the antient Constitutions falling from their
Majesty, and the late Pontifical Jurisdiction by dam∣nable
Custome getting a head, such a sort of Popes
and Prelates now adays ascend into the Throne of
Christ, such as were the Scribes and Pharisees in the
Chair of Moses, who talk and do nothing, binding
heavy burthens to the shoulders of the people, to which
they will not put the stress of a little finger: Meer
Hypocrites, performing all their works to be seen of
men, making a shew of their Religion as it were in
Scenes; they covet the chief Seats at Feasts, in
Schools, in the Synagogues; the upper hands in the
streets, and to be saluted with the ponderous appella∣tions
of Rabbi and Doctors. They barricado up the
Gate of Heaven, not onely not going in themselves,
but excluding others. They devour Widows houses,
jabbering long Prayers, traveling Land and Seas to
seduce children and ignorant persons; that having by
the addition of one Proselyte encreased their forlorn
number, they may with a more numerous train enter
the Regions of Fire prepared for them. With their
idle Legends and Traditions, they corrupt the most
Holy Laws of Christ; and neglecting the true Tem∣ple
of God, the living Images of the Son of the Fa∣ther,
Page 179

and the Altars of the peoples Souls, with a co∣vetous
eye seek after onely Gold and Gifts; and mind∣ing
the more profitable and sinister parts of the Law,
are very strict in their Decrees touching Tithes, O∣blations,
Collections, and Alms; Tithing Fruits,
Cattel, Money; not sparing also things of the smal∣lest
price, as Mint, Anise, and Cumin, for which, bar∣king
like Dogs, they daily contend with the people in
the Pulpit. But as for the more weighty and right∣hand-works
of the Gospel, Law, Christian-Justice,
Judgment, Mercie, Faith, these they altogether ne∣glect,
slumbling at a little Stone, but leaping over a
great Rock; blinde Guides, false and treacherous, a
Generation of Vipers, whitened Sepulchres; outward∣ly
in their Miters, Caps, Habits, Garments and Cowls,
making a shew of Simplicity and Sanctimony, within
full of Filth, Hypocrisie, and Iniquity; Whoremon∣gers,
Dancers, Players, Pimps, Gamesters, Gluttons,
Drunkards, Sorcerers, who being advanc'd to Bisho∣pricks,
Cardinalats, Abbeys, and the like, not by ver∣tue
of their deserts, but either by servile Flattery,
Gifts, favour of Princes, or affection of Friends and
Kindred, under the Mask of Hypocrisie heap to them∣selves
private riches; devouring the goods of the Poor,
making Fairs and Monopolies of the Alms of our
Predecessors, wasting them again in Brothel-houses,
Gaming, Hunting, and in all manner of Riot and
Luxurie.

—Who Cure of Souls neglecting quite,
In Horse and Hounds place all their chief delight.
They perplex the People, set Kings and Princes to∣gether by the Ears, sollicite Wars, pull down Chur∣ches which the Devotion of their Ancestors rear'd, to Bu•ld stately Palaces in their places, clad in Purple and
Page 180
Gold, to the great loss and impoverishment of the People, infamy of Religion, and insupportable burthen of the Commonwealth; whom the Famous Bernar∣dus Clarevallensis in a S•rmon at the opening the ge∣neral Synod of Rbeimes, before the Pope, openly stil'd, not instead of shepherds Mercenary, not instead of Mercenaries Wolves, but instead of Wolves Devils. Now as for the Pope himself, as the Bishop, Camotensis com∣plains, he is the most intolerable and burthensome of all, whose Pomp and Pride never any the most haughty Tyrant yet equall'd. And yet they boast, that the safety of Religion and the Church is establish'd only in them, who throwing the burthens of Religious Duties, and the Ministry of the Gospel, which is the true Pontifical Function, upon their Inferiours, fit at the Helme making their own Laws, and receiving the benefits and profits of the Church, themselves in the mean while as idle, as they are full of iniquity. And making us believe, that the Pontifical Chair ei∣ther admits none but Holy Men, or else makes them so; thence they think it lawful for them to perpe∣trate any manner of wickedness. A perfect Example of all which, Crinitus gives us in Boniface the 8th. This is that great Boniface who did three Great and Miracu∣lous things; who Cousening Clement with a counter∣feit Message from Heaven, caus'd him to resign the Pontifical Chair to him; who compil'd the Sixth Book of Decretals, and made the Pope Lord and Supream in all things. Lastly, who Instituted the Jubilee, Erect∣ing Fairs for Indulgencies, extending his Jurisdiction as far as Purgatory. I omit those other Monsters of Popes, such as was Formosus, and those other Nine that followed him; neither do I insist upon those other of later times, as Paulus, Sixtus, Alexander, Julius, most famous Disturbers of the Christian World. I pass by Eugenius, who violating the League made between him
Page 181
and the Turks, was the occasion of such dreadful Ca∣lamities that afterwards befel the Christian Common∣wealth. How great mischief Alexander the sixth brought upon all Christendome, by poysoning Selim Brother of Bajazeth the Great Turk, is known to all Men. The Legates also of the Popes, as the said Ca∣motensis witnesseth, and daily Experience makes ma∣nifest, rage with such Fury in their several Provinces, as if Satan were sent from the face of God to scourge the Church. They trouble the Earth, and put it in an Uproar, that they may seem to have a Charm to appease it again; they are glad when evil things are committed, rejoycing in the worst and most wicked Actions, and scarce can refrain from Tears when they behold nothing Lamentable. They eat the sins of the people, are clad and nourish'd with the same; and luxuriously wallow in the same: yet have they fine names and pretences for their Vices; neither can any thing be objected against them, which they can∣not excuse by the Example of some Saint or other. For if it be thrown in their Teeth that they are Illite∣rate and Ungodly, they say, That Christ chose such for his Apostles, who were neither Masters of the Law, nor Scribes, nor ever frequented Synagogues or Schools. Tell them of the barbarousness of their Language, they'l tell ye Moses had an impediment in his Speech; and that Jeremie knew not how to speak; and that Zacharie, though he were dumb, was not excluded from the Priest-hood. If you object against them their Ig∣norance of the Scripture, Infidelity, Error, or Heresie; they repeat to ye, That St. Ambrose not yet a Christian, but only Catechumenos, was Elected to be a Bishop; and that St. Paul, not only from being an Infidel, but a Persecuter, was call'd to be an Apostle; that St. Au∣stin was a Manichaean; and that Marcelline the Martyr in his Papacy, Sacrific'd to Idols. If you upbraid them
Page 182
for their Ambition, they bring ye for an Example the Sons of Zebedee; If for Faint-heartedness, Jonas and Thomas, the one fearing to go to the Ninivites, the other to the Indians. If for Fornication, they say Oseas married a Strumpet, and Sampson a Whore. If for Quarrelling, Fighting, Murder, or taking up Arms; they tell you how St. Peter cut off Malchus Ear, how St. Martin serv'd under Julian, and how Moses kill'd the Aegyptian and hid him in a Stable. So that among them it is a matter of no Moment what man∣ner of Person he be, that is admitted to the chiefest Ecclesiastical Promotions: and then every one must sub∣mit his Neck to the Sword of these Ecclesiastical Ty∣rants. Not the Sword of the Word, of which they ought to be the chief Keepers and Ministers; but the Sword of Ambition, the Sword of Covetousness, the Sword of Injustice and Extortion, the Sword of bad Example, the Sword of Blood and Murther, with which they arm and defend themselves against all Truth, Justice and Honesty.
The Scepter's forceless, where no Justice raigns;
That's true Religion, Honesty maintains.
Freedom is Force, licentiously us'd;
The Sword Protects not, when to Rage abus'd.
Nor is it lawful to contradict their Decrees, or disobey their Wills, unless any one be prepar'd to suffer Mar∣tyrdom as a Heretick; the very reason that Jeremy Savanarola, a Divine of the Order of Preaching Fry∣ers, was burnt at Florence, and suffer'd a Martyrdom. However, because all Powers are good, as being of God, who is the giver of all things, and of all good things; and though to those that are in authority, and those that are in subjection they may sometimes prove of evil consequence, however to the generality there
Page 183
is something of good in them; God so providing, who turns all our evil actions for the best. Whoever is therefore by God constituted a Bishop or Ruler in the Church, him we ought to obey, and in no wise to contradict; for who disobeys the Bishop or Priest, disobeys not man but God, as he himself spake to the Contemners of Samuel: They have not contemn'd thee but me: And as Moses reproving the murmuring people, saith, Ye have not murmured against us, but a∣gainst the Lord your God; nor will God suffer them to go unpunish'd that resist their Bishop or Prelate. Thus Dathan and Abiram rebell'd against Moses, and the Earth swallow'd them up. Many conspir'd with Corah against Aaron, and were consum'd with Fire. Achab and Jezebel persecuted the Prophets, and were eaten by Dogs. The Children mocked Elisha, and were torn and devour'd by Bears. Vzzia the King presuming to meddle with the Priesthood, was struck∣en with Leprosie. Saul adventuring to sacrifice with∣out the presence of Samuel the High Priest, was de∣priv'd of his Kingdom, and not onely depriv'd of his Prophetick Spirit, but possess'd with an Evil one. It is a point of Infidelity not to believe the Scriptures, a point of Impiety to despite the Ecclesiastick Govern∣ment.
CHAP. LXII.
Of the several sorts of Monks.
THere are yet remaining in the Church a sort of
People of several Opinions which are call'd
Monks and Fryars Anchorites, altogether unknown to
the Old Law: At this day they assume to themselves
Page 184

the Title of Religious Persons; prescribing to them∣selves
most severe Rules of Living; and Professing
most Holy Duties and Exercises, march under the
Name and Banner of some most Religious and noted
Person or Martyr, as Bernard, Austin, Benedict, Francis,
and the like: but at this time there is an Abomina∣ble
Rout of sinners crept in among them. For hither,
as to a Sanctuary, flock together all those, who out of
the guilt of their Consciences, or otherwise fearing
the Punishment of the Law, are safe no where else,
others who have committed certain Crimes that are
to be Expiated by Sufferance and Repentance, whom
the dis-repute of their Conversations hath rendred
proof against Infamy; who having wasted their Estates
with Whoring, Drinking, Gaming, and all manner of
Riot, at length Debt and Want compells 'um to Begg:
others there are, whom the hope of ease, loss of Mistress,
or their being Cheated when Young, fierce Mothers-in-Law,
or severe Tutors, compel and drive to these Hou∣ses,
the Massie Body of which Higgle-de Piggle-de is
joyn'd and soder'd together with a reign'd Sanctimo∣ny,
a Cowl, and a confidence of sturdy Begging. The
Body of their Houses is that great Sea wherein, with
the other little Fishes, dwell the great Leviathans and
Behemoths, the Great Whales, Monsters, and creeping
things, whose number is not to be told. From thence
are spew'd up so many Stoical-Apes, so many Penny-Beggers,
so many Mendicant Gown-men, so many
Monsters in Cowls, so many Beard-weare•s, Rope-carriers,
Staff-bearers, black, sad-colour, grey, white,
woodden-shooes, ba••-footed Budget bearers, vary-colour'd,
many-coated, canvas-wearing cloak-carriers,
gown-men, coat-carriers, some loose, some tuck'd
up, with all the rest of the crouds of Histrio's, who
having no Faith in Worldly things themselves, by
reason of their monstrous habit, are yet by the poor
Page 185

People of the World accompted Divine, Usurping the
Sacred Name of Religion to themselves, and boasting
themselves to be the Companions of Christ and his
Apostles; whose Life and Conversation is generally
most Wicked, contaminated and defil'd with all man∣ner
of Covetousness, Lust, Ambition, Sawciness, Im∣pudence,
and all manner of enormity; yet going safe
and unpunishable, under the defence of pretended Re∣ligion.
For they are fortified with the Priviledges of
the Romish Church, and exempted from all Ecclesi∣astical
Jurisdiction, to the end they may the more
lawfully go on in Wickedness: and although they are
able to cite all other Persons whatsoever before their
false and illiterate Tribunal, yet they themselves can
be Cited no where but either to Rome or Jerusalem.
As for their Vanities and Errors, were I to set them
down in Writing, not all the Parchment in Madi∣an
would comprehend them; I mean of them who
profess not Piety for Religions sake, but put on the
Cowl to maintain their Luxurie. Most rapacious
Wolves, who under Lambs-skins and Sheeps-cloathing
hide the Fox in their Brests, using such Arts of Dissi∣mulation,
that their whole Profession seems to be a
meer Mimick Hypocrisie, and a meer trade of Piety dri∣ven
on by personated Persons, which under a Pale Vi∣sage
hide their pretended Fasting, making their du∣tiful
Tears obey their deep Sighs, counterfeiting Pray∣ers
with the Motion of their Lips, and by means of
their sober Gate, and demure Postures,

With Head dejected, fixing on the Ground
Their Leacherous Eyes.
Assuming Modesty and Devoutness to themselves, with their poor Garments covering their pretended Hu∣mility, and by means of their Cowls hanging down
Page 186
their backs, creating to themselves an Opinion of Ho∣liness, though their inward and private Conversations be most detestable; who though they commit very great Enormities, are yet sav'd; with the pretence of Reli∣gion overcoming, and with their Cowls, as with Bucklers, warding off all the Darts of ill-Fortune; and thus living secure from all civil Troubles and Dan∣gers, eating the bread of Idleness, instead of that which they ought to Labour •or, they afterwards lye down to Rest in ease and quiet: Esteeming it to be Evan∣gelical poverty, to feed upon the Labours of other men in beggery and idleness. These are they who Professing utmost Humility, clad in mean and vile Habit, bare-footed, Stage-players, bound with Ropes, like Rob∣bers and Thieves, with their Heads shaven like Mad-folks, with their Cowls, Beads, and Bells like Morris-Dancers and Carneval-mummers, prosess themselves to wear these Emblems of Poverty and Contempt for the sake of Christ and Religion: yet swelling in∣wardly with Ambition, and giving to the chief of their Orders the most Arrogant•Tides of Paranymphs, Re∣ctors, Guardians, Presidents, Priors, Vicars, Provinci∣als, Archimandritae, and Generals; so that no sort of People seems more covetous of People than they are. There are not wanting many other Enormities which may be truly reported of them; but there are others before me, who have made sufficient discovery there∣of already. I will not deny but there are some Pious and Devout men among them, but the Generality of 'um are Infidels, Reprobates, and Apostates, that de∣form and deface Religion.
Page 187
CHAP. LXIII.
Of Prostitution, or the trade of Whoring.
HEre it seems no way unseasonable for us to speak
something of the Art of Bawdery, seeing that
among the Egyptians, the first institutors of Religion,
it was not lawful for any person to be made a Priest
that was not first initiated in the ceremonies and my∣steries
of Priapus; and for that in our Church it is
also a receiv'd Maxime, that there can be no Pope with∣out
Testicles, and that Eunuchs and gelt persons are
forbidden to be admitted into the Priesthood; and for
that we also finde, that wheree're there be the most
stately Priories and Abbies, there are always certain
Bawdy-houses adjoyning to 'um: and for that the
recluse houses of Nuns, and Religious houses, are for
the most part but the receptacles of lewd women,
whom the Monks themselves do often keep privately
in the Habit of Men, for their particular solace. There∣fore
I say, it seems very proper to bring in a little dis∣course
of the Practice of Bawdery in this place, which
many wise Philosophers have thought not onely pro∣fitable,
but necessary, in a well-order'd Common∣wealth:
For Solon the great Lawgiver of the Atheni∣ans,
and adjudg'd for one of the seven Wise Men by
the Oracle of Apollo, as Philemon and Menander do
both witness, took care for the buying of Wenches
for the Young men, the first that dedicated the Tem∣ple
of Venus Pandemia at the expence of the Rents of
Prostitutes: he also instituted Brothel-houses, esta∣blish'd
them by Law, and likewise gave them several
priviledges and immunities. In Greece▪ Whores were
Page 188

had in so great esteem, that when the Persian was ex∣pected
to make his violent invasion, the Corinthian
Curtesans were order'd to make a publick supplication
for the safety of Greece in the Temple of Venus. It
was also a Custome among the Corinthians, that when
they were to make any supplication to Venus, about
any great matter, the care of that Affair was always
committed to their Curtesans. Many Temples were
built by the Curtesans among the Ephesians; and they
of Abydos built a most stately Temple in honour of
their Prostitutes, having recover'd their lost liberty by
the means of a Curtesan. The wise Aristotle also was
of opinion, that Curtesans were worthy of Divine
honours, when he sacrific'd to Hermia the Harlot, in the
same manner as is she had been Ceres Eleusinae. Now
the invention of this Art is attributed to Venus, who
was therefore translated among the number of the
Gods. For she being a woman of little shame, and
prostituting her self to all manner of Lust, was the
occasion that the women in Cyprus made profit of the
use of their bodies: Whence it was a Custome among
the Cypriotes, that their Virgins so long before Mar∣riage
appointed, might Prostitute themselves for mony
to pay their Portion; and for their Future Chastity
should make a small Offering to Venus. It was a Cu∣stome
likewise among the Babylonians, as Herodotus
affirms, That they who had consum'd their Private
Estates, might compel their Daughters to Prostitution
for their Maintenance. Aspasia the Socratick Curtesan
fill'd all Greece with Harlots; for the Love of whom,
and for that the Megareans had ravish'd from her cer∣tain
of her Young Girls, Aristophanes reports that
Pericles undertook the Peloponnesian War. The Em∣peror
Heliogabalus did very much advance the Art
of Baudery; who, as Lampridius witnesses, would al∣wayes
have them prepared in his own House for his
Page 189

Friends and Clyents. He also bestowed great Banquets
on them, of Twenty two great Dishes apiece, pro∣viding
that between every Dish they might wash and
retire, and they were sworn to perform duty. Ma∣ny
times he would redeem Harlots from Bawds, and
give them their Freedome. And he is said among the
rest to have redeem'd a certain Noted and very fair
Curtesan for Thirty pounds of Silver. And in one
day he is said to have visited the Circus, Theaters, and
Amphitheatres, and all the Curtesans through all Parts
of the City, and to have distributed to every one a
Crown in Gold. Another time he assembled all the
Harlots and Curtesans from all Parts of the City into
one Publick spacious place, where he made them as it
were a Military Oration, calling them Fellow Souldiers,
and disputed with them about the Variety of Postures
and Pleasures; and after he had made an end of his
Harangue, he order'd 'um, as to Souldiers, a Donative
of Three Crowns in Gold: moreover, to such Roman
Women as would play the Harlot, he not only gran∣ted
Immunity but Impunity, and decreed Sallaries to
the Harlots out of the Publick Treasury. He also
Promulgated several wanton and sportive Decrees of
the Senate touching Harlotry, which by the Name of
his Mother and Wife, he called Semiramid's Laws:
He also invented several sorts of Postures, whereby he
might not only exceed the Cyrenian Curtesan call'd
Duodecamechanick, for having invented Twelve wayes
of Venereal Exercise; but that he might also Excel all
the Ancient Tribad's Hostia's, Apbia's, Spinctria's,
Gasalvada's, Casarita's, Prostipula's, and all the other
famous Artists of their Times. I omit Juda the Jew∣ish
Patriarch a Fornicator, and Sampson, one of the
Judges of the People of God, who Married two Har∣lots;
and Solomon the wisest King of the Jews, who
kept whole Troops of Curtesans: Caesar the Dictator,
Page 190

a most strong man, and therefore call'd the man of
Women: and Lastly, Sardanapalus Monarch of Baby∣lon,
with many other Innumerable and most Potent
Patrons of Curtesans. But I cannot pass by Proculeius
the Emperour, who has not got a little Fame by In∣dulging
to the Venereal Exercise, for that having ta∣ken
an Hundred Sarmatian Virgins, he lay with Ten
the first Night, and Deflowr'd 'um all in fifteen dayes.
Though that were a far greater Labour which the
Poets relate of Hercules, that he made Fifty Virgins
Women in one Night. Theophrastus a grave Author
relates, That there is an Herb of such Vertue in India,
that he who Eats of it may be able to lye with a
Woman Seventy times. Add to all this, that this
Art has receiv'd no small ornament and credit from
the Verses of Sappho the Poetess belov'd of Phaon, and
from Leontium, with whom Metrodorus kept Com∣pany,
most Learned in Philosophy; insomuch, that
she wrote against Theophrastus, in defence of Forni∣cation
against Wedlock. Among which, we may num∣ber
Sempronia, most Elegant both in the Greek and La∣tine
Tongues. Nor is L•aena to be pass'd by, kept by Ari∣stogiton;
of a most approved Fidelity towards him, who
being put upon the Rack, to cause her to betray her
friend, suffer'd the torments with an unspeakable si∣lence
and constancie. Neither did ••hodope the Cur∣tisan
less ennoble this Art, the Preservatrix and Bed-fellow
of Aesop that compiled the Fables, who at∣tain'd
such a mass of Wealth by prostituting her body,
that the built a third Pyramid, reckoned among the
Wonders of the world. Next to her Thais is to be
remember'd, who trusting in the prerogative of her
Beauty, disdain'd the company of any others than
Kings and Princes. In the advancement of this Art,
Messalina far exceeded all these, who frequenting the
publick Brothel-houses, overcame a noble Curtesan,
Page 191

suffering her self to be lain withal twenty five times
in twenty four hours, returning wearied, but not sa∣tisfi'd:
With whom we may joyn Joane the most
Illustrious Queen of Naples of fresher memory, with
many other Princely Curtesans and Palatine Harlots,
were it safe to name them; yet in this differing from
the common sort of Strunipets, that contrary to the
Law of Heliogabalus, they acted not in publick Brothel-houses
like the Empress Messalina, but in private
Chambers. We may adde to these both the Julia's,
the Niece and Daughter of Octavianus Augustus, toge∣ther
with Populea, and Cleopatra Queen of Egypt;
nor can we forget Semiramis and Pasiphae, most anti∣ent
Examples of Lasciviousness: Of which the Lust
of the one was so burning hot, that she not onely
wooed her own Son to her embraces, but also passio∣nately
lov'd a Horse even to desire of Copulation.
The other, Wife to King Minos, suffer'd her self to be
known by a Bull. It is not our business to set forth
here a Catalogue of Illustrious Curtesans; yet we must
not omit to inform you, that the Beds of Harlots
and Adulteresses have brought forth the most Illustri∣ous
Heroes in the world; for example, Hercules, A∣lexander,
Ishmael, Abimelech, Solomon, Constantine,
Clodoveus King of the Franks, Theodorick the Goth,
William the Norman, and Raymund of Arragon. So
lightly are the Laws of Matrimony set by among
great Personages, who at their pleasure divorce, leave,
and change their true and lawful Wives; and so often
they wed and rewed their Sons and Daughters, that it
is hard to say which is the most lawful Marriage. Do
we not read how Ladislaus of Poland, having taken
Beatrice to Wife, by whose very nod, as it were, he ob∣tain'd
the Kingdom of Hungary, at length repudiated
her to marry a French Harlot? Do we not finde,
how Charles the Eight the French King having divorc'd
Page 192
Margaret the Daughter of Maximilian Caesar, took a∣way
his espoused Wife and married her? whom after∣wards
Lewis the Twelfth, having put away his own
Wife, took afterwards to his Bed; the Bishops and
Chief Clergy of the Kingdom assisting him therein,
and consenting thereto; who esteem'd and valu'd
the ends of obtaining Britany, more than the obser∣vation
of the Laws of Marriage. But let us re∣turn
to the Discourse of Harlots, whose cunning
devices he that will understand, that is to say, by what
ways they prostitute their Chastity, with what wan∣ton
casts of the Eye, with what nods of the Coun∣tenance,
with what gestures of the Body, with what
flatteries of Speech, with what obscene Embraces,
with what allurements of Habit and artificial Pain∣tings
they provoke their Corrupters, together with the
rest of their cunning Harlotry Devices, Snares, and
Stratagems, let him seek 'um among the Comick Po∣ets.
But he that desires to know what Allurements,
what affectionate Language, what Kissing, Handling,
Rubbing, Resisting; what postures of Lying, what im∣pulse
of Action, what reciprocations of Kindness
compleat the Venereal Game, let him search into the
Volumes of Physitians. Yet there be others that have
set forth Treatises of Harlotry, as Antiphanes, Aristo∣phanes,
Apollodorus, and Callistratus; in particular, Ce∣phalus
the Rhetorician wrote in the praise of Lais the
Curtesan, and Alcidamus in honour of Nais. Not have
many others both Greeks and Latins been wanting
to discover their wanton Amours, as Callimachus, Phi∣letes,
Anacreon, Orpheus, Alceon, Pindarus, Sappho, Tibullus,
Catullus, Propertius, Virgil, Juvenal, Martial, Cornelius
Gallus, and many others, more like Panders than Poets;
though all of them were outdone by Ovid in his He∣roick
Epistles dedicated to Corinna, which were also
outdone by himself in his de Arte Amandi, which he
Page 193

might have better intitled, The Art of Whoring and
Pimping: The learning whereof, because it had cor∣rupted
Youth with unchast Documents, therefore was
the Author deservedly banish'd by the Emperour Octa∣vianus
Augustus to the farthest parts of the North,
Archilochus also the Lacedaemonian, caus'd all Love-books
and Verses to be burnt. Yet now adays this Art
is publickly learnt and taught in every School by our
unwary Pedagogues, with vain and obscene Commen∣taries
upon the Text. Nay, I my self have seen and
read under the Title of The Curtesan, publish'd in the
Italian Tongue, and printed at Venice, a Dialogue
touching the Art of Bawdery, wickedly explaining the
Veneries of both Sexes, which with the Author were
more fit to be committed to the fire. I omit to rehearse
the most detstable vice of Buggery, which the Great A∣ristotle
so much approves of, and which Nero solemniz'd
with a publick Wedding; at which time St. Paul wri∣ting
to the Romans, denounces the anger of the Omni∣potent
against them. For on them shall God certainly
rain Brimstone, and Coles of fire shall be the portion
of their Cup. Against these the Emperour commands
the Laws to arm themselves, and with exquisite tor∣ments
to inflict capital punishment upon them, the
Sword being the Executioner; but now adays they
are burnt with Fire. Moses in his Laws ordain'd most
severe punishment for this Crime: and Plato extir∣pates
it out of his Republick, utterly condemning it
in his Laws. The Antient Romans, as Valerius and
others witness, inflicted most severe penalties on those
that us'd it. Examples whereof were Quintus Fla∣minius,
and the Tribune stain by Caelius. But that we
may not farther vex the honest Ear, let us return from
this monstrous Lust and beastly uncleanness, to our
first Subject. For the Love of women is common to all,
& there is no person that at one time or other does not
Page 194

feel the Fire thereof; though the women love one way,
the men another; young men one way, great pesona∣ges
another way; the poor one way, the rich another
way: and, which is more miraculous, according to the
difference of Nations and Climates. The Italians are
of one humour in their Amours, the Spaniards of a∣nother,
the French of another, the Germans of another.
The same difference of Love appears in the difference
of Sex, Age, Dignity, Fortune, and Nation, every one
having a different sort of amorous Frenzy. The Love
of men is more ardent and impetuous, the love of wo∣men
more constant; the love of young men is wanton,
the love of aged persons ridiculous; the poor Lover
strives to please with Obsequiousness, the rich Lady
with Gifts; the vulgar sort with Feasts and Treatments,
Noble-men with Interludes and Plays. The ingenious
Italian courts his Lady with a dissembled heat, a quaint
kinde of Wooing, praising her in Verse, and extol∣ling
her above all other women. If he be jealous, he
perpetually shuts her up, and keeps her as his Captive;
if he despair of enjoying his Mistriss, then he con∣founds
her with a thousand Curses, and loads her with
Maledictions. The Spaniard is rash, impatient of his
heat, mad, and restless, and bemoaning the torments
of his Flames, with miserable lamentations worships
and adores his Mistriss. If he be cross'd in his Love,
he grieves and pines away to death; if he grow jealous,
he kills her, or being •atiated, leaves her to prostitute her
self. The lascivious French-man trusts in his Obsequi∣ousness,
and strives to win his Ladies favour with Songs
and merry Discourse. If he grow jealous, he com∣plains
of his hard fortune; but if he lose his Love,
he reviles her, threatens revenge, and attempts to com∣pass
his ends by force. After enjoyment, he neglects
her, and marries another. The cold German slowly
moves to love; but being once inflam'd, he makes use
Page 195

of art and liberality. If he grow jealous, he shuts his
Purse. After enjoyment, the heat is quickly over. The
French-man feigns his Love, the German dissembles his
Heat: the Spaniard hath a good opinion of himself,
and believes himself to be belov'd; but the Italians
Love is never without Jealousie. The French-man
loves a witty, though unhandsome woman; the Spa∣niard
prefers a fair woman before a witty: the Italian
loves a fearful bashful woman; the German one that
is bold. The French-man, through vehement desire,
of a wise man becomes a fool; but the German ha∣ving
wasted all his Estate, at length, though late, of a
fool becomes a wise man: the Spaniard, for his Mi∣striss
sake, will attempt great things; and the Italian,
for the enjoyment of his Lady, contemns all thought
of danger. Moreover, we see that great men intan∣gled
in the Shares of Love and Passion, many times
forsake great Actions, and leave most noble Enterpri∣zes
behinde their backs, as formerly Mithridates in Pon∣tus,
at Capua Hannibal, Caesar in Alexandria, in Greece
Demetrius, Antonie in Egypt. Hercules ceas'd from his
labours for Iole's sake: Achilles hides himself from
the Battel for love of Briseis: Circe stays Vlysses: Clau∣dius▪
dies in Prison for love of a Virgin: Caesar is de∣tain'd
by Cleopatra; and the same woman was the ru∣ine
of Antonius. We read in Scripture, that for the
Fornication of Seth with the Daughters of Cain, that
the whole Race of man was drowned in the Flood.
The Sichemites and the House of Amor was destroy'd
in revenge of Fornication and the whole people of
Israel, for committing Fornication with strange wo∣men,
were many times overcome in Battel, and carried
into Captivity. And for the single Adultery of one
person, David the King, what a destruction and waste
of people ensu'd! For Fornication and ravishing of
women, the Thebans, Phoceans, and Circeans were as∣sail'd
Page 196

and quite overthrown; and for the same reason
was the Peloponnesian War undertaken, as I said be∣fore,
by Pericles; and Troy for the same reason, ten
years besieg'd, to the vast detriment of Greece and Asia.
For the same reasons, and upon the same score, Tarqui∣nius,
Claudius, Dionysius, Hannibal, Ptolomy, Marck
Antony, Theodorick the Goth, Rodoaldus the Lombard,
Childerick of France, Advinceslaus of Bohemia, and
Manphred the Neapolitan, suffered death, and the ruine
of their Countries. Meerly for the vitiating of Ju∣lia
Cana Daughter of the Governour of Tingitana,
by Rodorick the King, the Moors having driven out the
Goths, possess'd all Spain. Henry the second, King of
England, for abusing the contracted Wife of his Son,
Daughter of Philip the French King, had like to have
been driven out of his Kingdom by his Son. For be∣ing
false to their Beds, those enraged Wives, Clytem∣nestra,
Olympia, Laodicea, Beronica, Fregiogunda and
Blanch both Queens of France, Joane of Naples, and
many other women, slew their Husbands. And this
was the reason that Medea, Progne, Ariadne, Althea,
Heristilla, changing their maternal Love into Hatred,
were every one the cause and plotters of their Sons
deaths. And now adays we finde, that many women
revenge the Adulteries of their Husbands upon their
Children; and of most milde and patient Mothers,
have become most cruel Medea's, furious Althea's, and
impious Heristilla's.

Page 197
CHAP. LXIV.
Of Pandarism, or Procuring.
NOw because that by the advice, assistance, and per∣swasion
of Pimps and Bawds, both Whores
and Whoremongers commit their mutual Follies;
Let us discourse a little concerning their Subtleties and
Devices; for as it is the Calling of a Whore onely
to prostitute her own body, so it is the business of a
Pimp or Bawd to batter and overcome the Chastity of
another. Which is therefore a Trade to be in some
respects preferr'd before the Trade of Self-prostitu∣tion,
by how much it is the more wicked; and so
much the more powerful, as being guarded with the
Artillery of many other Arts, and Experience besides:
so much the more pernicious, that while it makes use
of other Arts and Sciences, whatever there is of poy∣son
in any Art or Science, that this worshipful Voca∣tion
wholly sucks to it self; out of which the weaves
those Snares, that not like Spiders Cobwebs take the
Flies, but let go the stronger Birds; nor like the strong
toils of Hunters catch the bigger Beasts of Chace, and
let go the less; but such strong Nooses and Bands, that
no Maid, no Virgin, no Woman, never so silly, never so
prudent, never so constant, never so obstinate, never so
bashful, never so fearful, never so confident, but will at
length lend a willing ear to a Bawd, & be insnar'd with
her perswasions. So fine a Craft is this, that no woman
can vanquish, whose perswasions no Virgin, Widow,
Wife, or Matron, though a Vestal, can resist; whose un∣armed
Militia vanquishes the Chastity of most women,
which a whole Army would not be able to conquer.
Page 198

The crafty tricks, cunning shifts, deceit, circumven∣tions,
delusions, frauds, and strange inventions of the
Art of Bawdery, no Pen can suffice to set down, nor
Wit to express: So that it is nothing strange, that
though there be so many Professors of this Trade of
both Sexes, yet there are few that arrive to a perfecti∣on
therein. For since the Baits of Pandarism lie
couch'd in every Art or Science, it behoves therefore a
Bawd to be perfect in every one. Therefore she that
intends to be a perfect Bawd, must not direct her stu∣dies
to one particular sort of knowledge, as to her Pole∣star,
but to be universally learned, as professing an Art
to which all other Arts and Sciences are but the Slaves
and Hand-maids. For first and foremost, Grammar,
the Art of Writing and Speaking, affords ye ability to
write Love-letters, and how to compose and frame
them of Complements, Petitions, Lamentations,
and Moans, Invocations, Protestations, and alluring
perswasions; of all which ye have many late Presi∣dents,
in Sylvius, Jacobus, Caviceus, and many other
Modern Authors. There is also another use of Gram∣mar
for the manner of abstruse and secret writing in
Characters, an Invention of Archimedes the Syracusan,
as Aulus Gellius reports. Concerning this, Trithemius
Abbot of Spanheime hath written two Treatises some
few years since, one under the Title of Polygraphy, the
other under the Title of Stenography; in the latter of
which, he hath discover'd such mysterious ways and
means of expressing the minde at what distance soe∣ver,
and concealing the meaning of words plainly
legible, that the most discerning jealousie of Juno, nor
the strict custody of Danae, nor the watchful eyes of
Argos can ever prevent. Next to Grammar comes
Madam Poesie, who by the assistance of her lascivious
Rhimes, wanton Stories, and Love-dialogues, Epi∣grams,
and Epistles, taken out of the Armories of Ve∣nus,
Page 199

playing the part of a Pimp and Bawd together,
corrupts all Chastity, destroys all the hope, toward∣liness,
and good manners of Youth. Well therefore
do Poets deserve to have the Precedencie above other
common Pandars and Bawds, of which the chiefest
among the Antients were these, whom we have above
named in the Chapter of Prostitution: as Callimachus,
Philetes, Anacreon, Orpheus, Pindarus, Alceon, Sappha,
Tibullus, Catullus, Propertius, Virgil, Ovid, Juvenal,
and Martial: and we have now adays too many that
write after a most impudent and shameful manner.
Next to Poets, Rhetoricians claim Precedencie, the
contrivers of fraudulent Flatteries and Perswasions;
for which cause Suadela or Persuasio was held to be the
chief Goddess of Pandarism. Historians also have
not a little Interest in the World, especially the Com∣pilers
of those Historical Romances of Lancelot, Tri∣stram,
Eurialis, Peregrinus. Callisthus, and the like;
by means whereof, young Children are in their tender
years bred up and accustom'd to the Intrigues and
Mysteries of Fornication and Adultery. Neither is
there any Engine so powerful whatsoever to overthrow
and oppress the Chastity of young Virgins, Wives, and
Widows, than the reading of a wanton History: no
woman so well principled, or of so chast a disposition,
which is not spoil'd and tainted thereby. And yet for
Maids and Virgins to discourse what they have read in
these Books, to taunt and jeer, and prattle with their
Servants or Wooers in imitation of what they read
there! Now there have been many of these Histori∣cal
Pandars, of which some of obscure same; as Aeneas
Sylvius, Dantes and Petrarch, Boccace, Poutanus,
Baptista de Campo Fragoso, and Baptis de Albertis a
Floremine: Also Peter Haedus, Petrus Bembus, Jacobus
Carniceus, Jacobus Calandrus, Mantuan, and many
others, from all which Boccace bears away the Bell,
Page 200

especially in those Books which he calls his hundred
Novels; where the Stories and Examples set down, do
but discover the Stratagems and Tricks of Whores and
Bawds. Now when a woman Vertuous, Religious,
and Chast, is to be assail'd, then all the fallacious Argu∣ments
of Rhetorick are let loose; and how far they
avail, the Fable of Myrrha in Ovid tells ye. Now as
concerning the Mathematicks, what greater assistance
and help to familiarity, than your Mathematical Plays
and Games? Neither is Musick a contemptible friend
of this Art, as being no small incentive and provo∣cative
to Lust, by means of her wanton Airs, and the
Charms of Voice, and sweet touches of an Instrument,
softning the Minde, moulding the Affections, and af∣terwards
introducing variety of Society and Company,
who begin at length to be Lovers and Admirers. Nei∣ther
is there less use of Dancing and Dancing-schools,
where the Lovers have freedom of Discourse, liberty of
Kissing, Handling, and Embracing; and many times,
after that, the conveniencie of withdrawing. Nei∣ther
is the Geometrical Artist wanting to give his as∣sistance,
by whose contrivance fine convenient Lad∣ders
are made for the scaling of Windows, and by the
cunning of Daedalus, Keys are many times counterfei∣ted,
and no invention omitted that may farther Pasi∣phae's
obedience to her Adulterer. But as for Pictures,
these, women that never had the advantage of read∣ing,
may understand more than they who had read
never so much; while they behold within their Cham∣bers
Copies of Obscenity, easie enough to be imitated,
whereby the Eyes, as well as the Ears, become the Con∣duits
to convey evil thoughts to the Heart. Pi∣ctures
make a deep impression upon the Minde, seeing
that the representation of what has been done, easily
moves men to do the like: For example, Venus of
G•idos drawn in her Temple by the hand of Praxitiles,
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in the Act of being Vitiated: and a Cupid of the same
Artist corrupted by Alchidas a Rhodian young man.
Elian also reports, that the Statue of Fortune was so
vehemently belov'd by an Athenian young man, that
when he could not be permitted to buy it, he expired
at her feet. Terence also in his Eunuchus, brings in a
young man inflam'd with Love, seeing a Picture,
where was painted the Story how Jupiter lay with
Danae in a Golden showre. Therefore not undeser∣vedly
propose, that a severe penalty should be inflicted
upon those Painters, who expos'd such things to the
eyes of the multitude, whereby to kindle and inflame
Lust; so that it was not without cause that the wise
man said, That Statuary and Painting were invented
by the Devil, as a chief means to tempt them to evil.
In the next place we meet with Astrologers, Palmistry,
Gypsies, Fortune-tellers, Dream-expounders, Witches,
& Conjurers, an innumerable tribe of Assistants to Pan∣darism,
by a kinde of Divine Imposition of their Fal∣lacies
upon the disturb'd Fancies of Youth, bring un∣lawful
Amours to perfection, contrive and finish most
wicked and abominable Marriages, and er'e they be
well knit together, dissolve them by and by into most
heinous Adulteries. From such Panders as these, not
onely credulous women, but to their unspeakable
shame, men also fetch the prosperous Omens of their
Loves and Marriages, grounding the hopes of Pos∣session
or Enjoyment upon their uncertain guesses; and
upon their not so stupid as impious assurances, either
Marry, or leave the Pursuit of their Love. Nay, some
are so mad as to believe, that by Astrological Images,
and observation of Hours, Love may be compell'd,
as Theocritus, Virgil, Catullus, Ovid, Horace, Lucan,
and many other triflng Poets have made the world
believe: By which single piece of Cunning, your A∣strologers
and Fortune-tellers make no small advan∣tage.
Page 202

Next to which, Magick also brings a very con∣siderable
aid.

That by her Charms some Lovers trees from fears,
Afflicting others with consuming Cares.
Of which Lucan thus sings:
—Love that before was sl•w,
Thessalian Charms now cause to overflow
Th' inflamed heart—
In Horace we finde Candidia; in Apuleius, Paemphilae provoking their Lovers; and in the Tragi comedy of Callisthus, Celestina the Bawd inflames the Virgin Melibae• by her Magick Art. To these we may adde the use of Philters and Love-potions, though very dangerous, sometimes the cause and procurers of Death instead of Love. One of these Drenches kill'd Lucullus and Lucretius, who before they did grew mad, and lost their senses. We read also of a certain wo∣man who was acquitted by the Areopagites, because she did it out of Love. But there is no Art or Science so use∣ful and profitable to Pandarism as Physick, that pro∣mises fairly, by renewing the Hymen•an Film, to re∣store lost Virginity, to hinder the Brests from swelling, to put a Spell upon the Womb, administring procure∣ments of Sterility for the longer continuation and se∣•resie of Venereal Combats, and teaching how by the swift motion of the Reins, to eject the first matter of Conception, as we read in Lucretius.
Thus for their own sakes, Whores were wont to move,
Left they should fill too soon, and gravid prove,
Not equal Pleasure with their Loves enjoy.
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By which one benefit of Physick, many Matrons and Widows, many that go for Maids, many Court-La∣••es most securely follow the sports of Venus. Nei∣ther is Physick less Officious in filling up the clefts of Age, in composing Pomatums and Fucus's, for which you may find infinite Receits in every Volume of Phy∣sick, and in all their Pharmacopoeas, under the Title of Decorating and cleansing the skin; and are of great use for Bawds, to put off their old Worm-eaten Ware: which Compositions the Scripture calls Oyntments of Whoredome. With these you shall also see set down many Incentives and Provocatives to Lust, which are call'd by another Name, Restoratives; by the help of which, Ovid boasts himself to have liv'd to the Nine∣tieth Year. Moreover, there is no design of Bawdery so closely and undiscernably carried, as that which is Acted under the Design of Physick; for there are no Houses so fast shut, no Nunneries so Recluse, no Prisons so well guarded, which will not admit a Physitian-Pan∣der, in whose shape Adulteries have been Commit∣ted in the Courts of Princes, as by Eudemus with Livia the Wife of Drusus; and by Valerius Vectius with Messa∣••ina the Wife of Claudius. Now lest any one should think the Philosophers unuseful for Pandarisme, behold Aristippus the very Master of the Cyrenaicks, who asso∣ciating himself among other Rivals with Thais a No∣ble Curtesan, boasted that he enjoyed Thais, others were only enjoyed by Thais; so that while they wasted their Estates upon her, he had his Pleasure with her gratis. Whereby it is shrewdly to be suspected, that •he Jade did but make the Philosopher her Pimp, by his Example and Authority, minding to draw the young Nobility to her Embraces. Neither was Aristip∣pus satisfied in making himself Pimp to a Whore; •ut he also began to teach the Arts of Lust in Publick, Translating them from the Brothel-house into the
Page 204
Schools. Nor are the Mechanick Arts less favourable to the Art of Bawdery than these we have rehears'd; especially, the Phrygian Arts of Weaving, Knitting, Sewing, and other the like Female Exercises, under pretence whereof your old Bawds while they pretend to carry about Linnen, Silk, Head-cloaths, Hoods, Lock∣ets, Gloves of young Whores, now become stale and experienced Bawds, making those Toyes the Baits of their Allurements, and thereby also obtaining the op∣portunity of Discourse; and these are immediately se∣conded by Laundresses and Chare-women, who have freedom of access into Houses: There are also Beg∣gars that under pretence of Charity are constant at the doors where any Design is laid, on purpose for the Conveyance of Letters and Messages.
And to the Married Wife those Gifts convey,
Which the Adulterer sends to make his way.
The Exercises of the Nobility also, as Tilting and Ju•∣ing, give great opportunities to Compass the Designs of Pandarisme, as also your Military Traynings, by means whereof, Romulus ravish'd the Sabin Virgins, And as for Hunting, how often have the Woods been privy to the secret Adult•ries of great Personag•s? In relation to which, Virgil takes a very good occasion to be merry, discribing the opportunity that Dido and Aeneas had when they lost their Company in Hunting. And Jupiter himself did oft-times make the Shepherds his Pimps. What great opportunities are got by go∣ing by Water, Venice can testifie. The Art of Cookerie gives also the same advantages at great Feasts and Dinners.
After the Feast was ended, all took down,
They mighty Goblets place, and Bacchus Crown.
Page 205
Here rich with Gems and Gold, the Queen requires
A Bowl with Wine; them merry be, desires.
Then having gently kiss'd the swelling Cup,
Gave't Bicias: be the full Gold soon turns up;
Next other Peers.—
Tyrians and Trojans praise with one consent,
But the slow Night unhappy Dido spent
In various talk, and long imbibed Love.
There are many other Artifices also of Bawds and Pimps: but above all, there is nothing like the temp∣tation of Gold, wherein if the Alchymist could satisfie our Expectation, they would be the most Invincible Panders in the World.
A Wife well Portion'd, high Repute and Friends,
Kindred and Beauty, all Queen Pecunia sends.
The Jealous Husband is appeas'd with Gold, the inex∣orable Rival mollified with Gold, the most strict and watchful Keepers and Guardians are corrupted with Gold: there is no Dore, no Gate, but opens to Gold: no Bed-chamber, but gives entrance to Gold: Bars, Stone-walls, and the indissoluble Bonds of Wedlock, all yield to the Force of Gold: and what wonder if Virgins, Widows, Matrons, Vestal Virgins, are sold and bought for Gold, when Christ himself was sold for Silver? Moreover, under the Leading and good Conduct of this Captain of Pandarism, many have risen from ve∣ry low and mean Fortunes, to the highest degree of No∣bility. That man prostitutes his Wife, and is presently made a great Officer; another prostitutes his Daughter, and is presently made an Earl; another for procuring such or such a Lady into the embraces of his Prince, is streightway thought to be worthy of some great reward, and is presently made a Bed-chamber-man.
Page 206
Others are come to be great persons, for marrying the Kings Concubines; and being preferr'd to great Em∣ployments by the same Arts of Pimping and Pandar∣ing, make sufficient gain of Popes and Cardinals; nei∣ther is there any way more compendious to get an E∣state. Now how much Religion conduces to Panda∣rism, the History of Paulina a most Chast and Constant Lady, related by Aegesippus, most abundantly testifies, whom the Priests of Isis prostituted to a young Knight, whom they made her believe to be the God Anubis. What more powerful Charm for the advancement of Pandarism, than Auricular Confession? as is sufficiently manifest in the Tripartite History, and of which, were I so minded, I could give fresh Examples upon my own knowledge. For the Priests, Fryers, Monks, and Si∣sters, have a special Prerogative to be both Pimps and Bawds, having the liberty to wander where they please, and with whom they please, when and as oft as they please, to converse with all privacie and secrecie, with∣out any witnesses neer; so well and securely and their Bawderies personated and disguis'd. Some there are among 'um, who think themselves anathematiz'd, should they touch Money; yet the words of St. Paul nothing move 'um, That it is not good to touch a wo∣man: and yet they not onely handle 'um with their unchast hands, but secretly also haunt the publick Bro∣thel-houses, deflowering the Holy Nuns, vitiating Wi∣dows, and adulterating the Wives of their Host• sometimes, which I both know and have seen; like the Trojan Ravisher, they carry 'um quite away, and pro∣stitute 'um in common to their Fellows, according to Plato's Law; & whereas they ought to gain their Souls to God, they sacrifice their souls to the Devil. Many other more wicked Crimes than these, their mad Lust com∣mits, which it is a shameful thing to utter; in the mean while, believing that they have sufficiently per∣form'd
Page 207
their Vow of Chastity, if they do but in words onely bitterly inveigh against Luxury, Fornication, Adultery, and Incest; not being able to talk of Ver∣tue without shaking their Buttocks. Such as these the great Ladies always keep neer 'um, the Contrivers of Court-marriages and Adulteries. There was in an∣tient time a Decree of the Senate engraven in two Ta∣bles, and kept in the Temple of Venus, a Law favou∣rable to Whoremongers and Bawds; a Copy where∣of we finde set down by Crinitus in these words: The Laws of visiting, courting, whispering, toying, in∣truding, saluting, discoursing, wooing, let them be per∣mitted by me. Let no man hinder them from all con∣veniences in the House, at the Windows, in the Garden, postico impluvio, let them carry their Messages, let them keep Faith, let them give all aid and Assistance. In the second Table thus: At Night let them mind their Vows, let them with their protestations mingle Complaints, let them put away all shame and fear; let them sup∣press sorrow, let them take hold of time and place, never give way to opportunity; in their Love-Letters succidunto; in them let them urge their hopes, their affection, their expectation, necessity and compassion, fraud, force or stratagem, let them moderately use; let them act prudently, or foolishly; from a Mistress, let them always take any thing as a Pledge or Pawn; by her permission let them proceed, or seek a new one; let them Court a Noble high-minded Lady with pomp and subtletie: His Conjectures let him silently pursue. Lycurgus also made a Law, That if any person stricken in Age, and unfit for Marriage, should happen to Wed a young Virgin, it might be lawful for her to choose any young Man strong and lusty, to hansel her Fruit∣ful Womb with a more generous Seed, provided that the off-spring should be her Husbands. There was also another Law made by Solon, which gave liberty
Page 208
to Wives, if their Husbands were grown infirm, and not able for the Venereal sport, to chuse some one per∣son, next of Kin, to lie with 'um, provided the Off-spring should not be alienated. And I onely touch upon it by the way, that there are many Noble wo∣men now adays, who are well known to make use of other men to get them with Childe, and impose their spurious Issue upon their Husbands: Afterwards being brought to Bed and up again, they return to the Society of their Adulterers: In that worse than Ju∣lia the Wife of Agrippa, who would never receive a Passenger till the Ship was laden. In the Sacred Writ also we finde the stratagems and devices of Lovers and Love-assistants, as of the Mother-in-Law of Ruth, in Jonadah whom the Scripture calls a Wise man, and in Achitophel a grave and prudent Counsellor. We read also, that Abraham when he sojourned with the Egyptians, knowing his Wife to be fair and young, I know, saith he, that thou art a fair woman to look up∣on, therefore it will come to pass when the Egyptians see thee, they will say, She is his wife; so will they kill me, but thee will say, keep alive: say, I pray thee, that thou art my sister, that I may fare well for thy sake, and that my life may be saved. So the woman was taken into Pharaoh's house, and Abraham was intreated well for her sake. The same subtlety he also us'd towards A∣bimeleck King of the Philistines; and so did Isaac the Son of Abraham. Thus you see the Art of Pandarism has been highly honour'd and advanc'd by the Gods, by Heroes, Legislators, Philosophers, Wise men, Di∣vines, Princes and Prelates. Pan and Mercury them∣selves were Pandars, and the little Boy Cupid: The Hero Vlysses, the Lawgivers, Lycurgus and Solon, were Pandars, who were the first that built Brothel-houses, and countenanc'd the Prostitution of young women to men. Of later days Pope Sixtus built up a most noble
Page 209
Brothel-house at Rome; the Emperour also Heliogaba∣lus fed whole droves of Whores in his own house, for the use of his friends and acquaintance. It has been the great care of Queens, Princesses, and great Ladies, to practise this Art, in so much that many Queens have been the procurers of Female-pleasure to their own Sons. Nor have the chief Magistrates and Bur∣gomasters of Cities disdain'd the Office; for the Co∣rinthians, Ephesians, Abydens, Cyprians, Babylonians, and many other Magistrates of other Towns, were all of them Pimps and Panders to their Subjects, buil∣ding and maintaining Bawdy-houses in their Cities, not a little inriching their Treasuries with the Tribute which they exacted from Curtesans: which is a thing common in Italy, and in Rome every Curtesan pays a Julio a week to the Pope, which many years amounts to above Twenty thousand Ducats; the hire and wages of Whores being a great part of the Ecclesiastical Treasury. Nay, I have heard some compting up their Estates in this manner: He hath, saith he, two Bene∣fices, one Curateship of twenty Crowns, another Pri∣ory of forty, and the tribute of three Whores in the Bordelli, which amounts to twenty Julio's a week. No less Pimps and Bawds are those Bishops and Offi∣cers, that exact a yearly Tribute from the Priests, to permit them the use of Concubines; which exaction is become a Proverb among the common people, who cry, Shall he, or shall be not have a Concubine? Let him pay a Crown, and take one. But in the Kingdom of Co∣vetousness, there is nothing accompted shameful by which Money is to be gotten. I pass over the inven∣tion of Toleration, which gives a woman liberty, by means of a little Money paid to the Bishop, to co habit in Adultery with another man. All which things are so manifest, that it is impossible to say which is most ap∣parent, the impudence of the Prelates, or the stupidity
Page 210
of the common People: so that it were very needful for the Princes of Germany to seek redress hereof, as one of the greatest grievances and oppressions of their Empire. Such Patrons has the Craft of Pandarism, who with no less power defend the mysteries of Puta∣nism; for which, to our great grief and shame be it spoken, there are such great Priviledges and Immuni∣ties throughout the whole Christian Commonwealth, such ample tolerations, contrary to the Divine Laws, and the Word of God it self: Humane Reason and the Power of Pandarism so potently contriving to give to Youth this wicked Liberty, under the pretence of kee∣ping them from acting higher Impieties. Take away Whores, they cry, out of the Commonwealth, and streight the world will be fill'd with Rapes, Adulteries, and Incests: no Matron shall remain unviolated, the Chastity of no Widow shall be safe, Virgin and Vestal Nuns will not escape their fury: From whence they conclude it to be impossible for a Commonwealth or Nation to be in a quiet posture of Government, with∣out the allowance of Harlots; without whom the Children of Israel however liv'd so Chastly and Con∣tinently for many Ages together: for such was the Command of God, There shall be neither whores nor whoremongers suffered among the children of Israel. Notwithstanding which, that beastly liberty before mentioned has endeavoured to invade the Pale of the Church under the pretence of Religion, and was the ground of the Nicolaitan Heresie, who to avoid the suspition of Jealousie, prostituted their own Wives, and by a Platonick custom maintained community of Wives. But we are bound to let all Princes, Judges, and Magi∣strates understand, that whoever they be that permit the use of Brothels, or by any way connive at their sufferance, though they themselves may perhaps not be guilty of the Crime it self, to them shall God speak as
Page 211
is spoken by the Psalmist: If thou didst see a thief, thou didst run with him, and didst set up thy portion with Adulterers. These things hast thou done, and I have held my peace; Thou didst believe I would be like thee, but I will convince thee, and set thy transgressions before thee.
CHAP. LXV.
Of Beggerie.
IT is a great part of the duty of Civil and Ecclesi∣astical
Government, to be mindful of the Poor and
Diseased, lest People should commit Sin, or Steal through
Poverty, or by continual wandring should occasion the
bringing in of Plagues & Pestilences into Cities, or should
Perish for Hunger, to the shame of Mankind. Therefore
there are Publick Alms-houses Erected in sundry pla∣ces
at the Publick Charge, whose stipends daily increase
through the Alms of well-disposed People. For Pub∣likely
to beg and wander from place to place, was from
the Beginning a thing prohibited by the Laws of all
Nations. For in the Old Law, the Jews were com∣manded
by Moses, Let there be no poor or begger among
ye. And in the Roman-Law, Justinian hath very sharply
Ordain'd against sturdy Beggars, that if any one stout in
his Limbs should presume to Beg, he was presently to
be Imprision'd, and set to Work. In the Evangelical
Law, Christ commanded, that what was superfluous
should be given to the poor, that so there might be
no Begger among the People, but that there should be
a kind of Equality, as saith St. Paul writing to the
Corinthians: Let your abundance supply their want,
that their abundance may also supply your want, and
equality be among ye; as it is written, He that hath
much has not abounded, and he that hath little hath
Page 212

not less. And Writing to the Ephesians, He that stole,
saith he, let him steal no more, but rather let him labour
and work with his hands the thing that is good, that he
may have to give unto him that needeth. The same
Apostle commands the Thessalonians to labour with
their hands, and to endeavour to abound; confirming
a severe Decree among them, That he that would not
Labour should not Eat; Commanding Loyterers to
be Expell'd from the Communion of the Faithful.
And in his Epistle to Timothy, he condemns those who
imagine Beggery to be Godliness. The Papal Decrees
Ordain Alms to be given only to those who are past
their Labour, accompting all others that receive Alms
in the number of Robers, Thieves, and Sacrilegious
persons. By which Authorities we are taught, not only
to compassionate Poverty, but to detest Beggery. But
those cunning Impostures daily practis'd to advance
the trade of Beggery, are by all men to be Abominated,
while their Contrivers rather choose to lye before the
Gates of Churches, to the great shame of man-kind, and
contrary to the Command of God, enduring all the
hardships of the bitterest cold, the burning Sun, and
Torments worse than Death, rather than to be con∣tented
with the mean Allowance of an honest Alms-house;
And which is far more Abominable, in the
midst of all their Torments and Pains, Blaspheming,
Swearing, Forswearing, Cursing, Banning, Fowl-mouth'd,
Injurious and Drunk, using the Name of
Christ, but neither Worshipping Christ, or regarding
any thing of Sacred or Religious; filling the Ears of
Passengers not with the cries of Martyrs, but with
the bannings of Infernally-tormented Creatures. There
is another most Impious sort of Beggers, who crusting
over their Scars and Wounds with Bird-lime, Meal,
and Clotted-Blood, expose themselves all full of
Soars and Botches. And others that by counterfeit∣ing
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other sorts of Diseases and Sicknesses. Others
there are, that under the pretence of Vows and Pilgri∣mages,
wander up and down from Country to Coun∣try,
designedly avoiding Labour, out of a wicked love
of Poverty; begging from Dore to Dore, yet would
not change their Lives for Princes, while they have
liberty to Vagabond it where they please at their own
pleasure; concern'd neither in War nor Peace; every
where free from Taxes, publick Charges and Duties:
And yet they are many times the causes of great and
most pernicious Mischiefs, and by their means great
Enterprises are brought to pass, while under the rags
of Beggers many times Spies are sent to discover the
secrets of Fortified Places; many times Beggers them∣selve
are made use of to bring and carry Letters of
Intelligence: By some of them Cities have been set on
Fire, as we find by the late sad example of the City of
Tryers; sometimes Wells have by them been poysoned,
and the Plague it self brought into Kingdoms, to the
Destruction of Thousands of People. Among these
we must reckon that sort of Cattle which they call
Cyngani or Gypsies.

They live on strangers, hate at home to 'bide;
Abhor to know their own, no Land beside.
These having their Original from a certain Country
between Aegypt and Ethiopia, of the Race of Chus,
the Son of Cham, the Son of Noah, still suffer under
the Curse of their Progenitor: These are they who
Erecting Boothes in the High-way, or else taking up
the next Barn for their Habitation, give themselves
to nothing but Thievery and Whoredome, and by
Thest and Fortune-telling maintain their idle Lives.
Volaterran believes, that the first that set up this Trade,
from whence it deriv'd it self into these Parts, were
Page 214

the Vxii, a People of Persis; following Scilates, who
wrote the Constantinopolitan History. For he reports, that
Michael Traul•• obtain'd the Empire by the Fortune-telling
of the Vxii; which sort of People being dis∣pers'd
through Europe and Moesia, maintain'd them∣selves
by telling people their Fortunes. Polydore affirms
'um to be Assyrians and Cilicians. But this Itch of
damnable Lying doth not only possess the most pro∣phane
and lowest sort of People and wandring Vaga∣bonds,
but has also advanc'd it self among the Religi∣ous,
and into the Orders of the Monks and Priests.
Hence those Sects of Fryars, Monks, and other Religi∣ous
Traders in Palmestry had their Original, who under
a cursed pretence of Religion carrying about the Re∣liqu•s
of the Saints, and making shew of great Holi∣ness,
by the help of many feigned Miracles; threatning
some with the Anger of the Saints, promising to others
Indulgencies and Dispensations; instead of Alms, they
get great Riches. For in this posture wandring from
Country to Country, from silly Wenches and trimo∣rous
Women here they get a Sheep, there a Goat,
here a Kid, there a Pig, or a young Calf: sometimes
Wine, Oyl, Butter, Pulse, Milk, Cheese, Eggs, Hens,
Wool, Linnen and Money; as it were Plunder and
prey upon the whole Country where they go, return∣ing
home Laden with the rich spoils of their Villany,
where they are receiv'd by their Companions with all
expressions of joy and applause for the Triumphs of
their most damnable Impositions: while on the other
side, they who by their Fallacies and lying Devices have
thus robb'd the Country, think they do God and the
Saints good Service, to fat and cram the Guts of their
idle Associates, with the fruits of their Cousening and
Quacksalving devices, altogether neglecting and con∣temning
to expend these Gifts upon Objects of Chari∣ty,
to which intent they were both begg'd and given.
Page 215
Apuleius in his Ass is not forgetful to make them part
of his Story, under the Title of the Priests of the Assy∣rian
Gods. Among these we may number the whole
Tribe of Mendicant Fryars, who laying aside the Sancti∣mony
of their Profession, follow Gain in lieu of Godli∣ness;
as if they made a profession of Religion for no
other reason, but that under the pretence of Poverty
they may have liberty to profess a wandring Beggery,
and with an impudent and bold Hypocrisie to rake
Money together; asham'd of nothing in all places:
from which neither Courts of Justice, Temples, Schools,
Courts, Private or Publick Societies, Consessions, Ser∣mons,
Pulpits are free, where they are wont to sell
their Indulgencies, extol the benefits of their Ceremo∣nies,
extorting in that manner from Usurers and rich
Thieves no small share of their ill-got Gains, and from
the thick-scull'd Shop-keepers, and illiterate Rabble,
squeezing good store of Money; beginning like the
Serpent with the Women first, that by their Assistance
they may the more easily Delude the Men. Who
making a shew of Poverty with their affected Raggs,
and every where Preaching the Contempt of Money,
and the shunning of Ambition; yet themselves in the
mean while make nothing more their utmost study
and business than to rake money with their Profession;
to which purpose they compass Sea and Land, in∣trude
themselves into the houses of all sorts of peo∣ple,
performing nothing of their Holy Function but
for Hire, exacting Alms more Tyrannically than Tri∣bute;
thrusting themselves into all peoples business,
making up doubtful Matches, ordering Wills, com∣posing
Suits in Law, informing and reforming the
Holy Nuns; but nothing of all this, unless they find
something coming. These are the Tricks and Deceits
of the Friers, by means whereof they have arriv'd to
so high a pitch of Authority, to the Terror even of
Page 216

Popes and Monarchs, rich beyond the Estates of great
Merchants, or the Treasures of Princes, which has en∣abled
'um with great Sums, not only to purchase Mi∣tres
and Hatts, but even the Papacy it self. So Pow∣erful
is Religious Beggery; to which, how opulent
soever, they will pretend, while they touch not the
money with their bare Fingers, but have their Judas
to keep the Keys of their Treasury, and to make up
their Accompts; daring then, most bold Equivocators,
to say with St. Peter and St. John; Gold or Silver have
I none. Against these Apes of Christ and S. Francis, are
Richard Bishop of Armachanus, Malleolus Governour
of Tigurines, and John Bishop of Camot, whose Wri∣tings
would have been more acceptable, had they not
only condemned the Abuse, but also the very allowance
of this Religious way of Begging it self.

CHAP. LXVI.
Of Oeconomy in general.
UNder the Title of Government-administration
Oeconomy is contain'd, which is the Govern∣ment
of a Family, Republick, or a private Monarchy;
of which there are several sorts. For Oeconomy is
partly Regal and Noble, partly Military, partly Pub∣lick,
or in Community, as in Covents and Colledges,
partly Private and Monastick. This Private Oecono∣my
teaches how Wives, Sons, Nephews, Servants, and
whole Families are to be govern'd; how to enlarge
and increase an Estate; how to manage Expences.
Under the notion of Publick Oeconomy, goes that
Craft or Cunning which is us'd in ordering great Re∣venues,
as Gabels, Customs, Tithes, great sums of Inte∣rest,
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Monopolies, and whatsoever other Arts of ad∣vancing
the publick Revenue, or in the management
of Treaties and Leagues. National Contests and Wars,
which admitting of no certain Rule or Method, is
therefore call'd Anomalous. Therefore cannot Oeco∣nomy
be said to be either an Art or a Science, but a
certain Domestick Discipline or Doctrine made up of
Opinion, Use, Custome, Prudence, and Craft, whereto
all your labouring Handicrafts, and Mechanick Arts
relate; such as work in Linnen, Wool, Wood, Iron,
Brass, and other Metals: as also the more servile
Trades of Barbers, Cooks, and Victuallers: together
with the several ways of getting Livelihoods, and in∣creasing
private Wealth, which neither belong to Rule
or Magistracie, nor conduce at all to the Government
of the Commonwealth; aiming at nothing Divine,
Ingenious or Heroick. Of which there are so many,
and those mean and poor, that they are not to be
numbred: some of these that get their Livings by mean
things, are generally noted for particular Vices; as Car∣ters,
Mariners, and Victuallers are commonly said to
be very great Lyars and Tale-bearers, as likewise are
Barbers and Bakers. So Songsters, Fidlers, and Pipers,
men altogether Mercenary, made use of to Sing and
Play at great Feasts and Entertainments, are gene∣rally
of lewd and vicious Conversations. But the Life
of a Mariner, as it is the most unhappy for hardship,
so is it the most vitious and dishonest, who always live as
it were in Prison, feeding hard and slovenly, their
Apparel Nasty, unprovided of all sorts of Convenien∣ces,
perpetual Exiles and Vagabonds, never at rest,
tost with uncertain Waves and rage of Winds, ly∣able
to all the hazards of Summer, Cold, Storms,
Thunder, Hunger, Drowth and Diseases; to these we
may add the dangers of Rocks, those Insects of the
Seas, and Hurricanes; not omitting Tempests, than
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which there is nothing more dreadful or horrible:
which makes it seem more strange, that as Mariners
are the most unhappy of men, and always in most
dangers, so they are the most wicked and desperate.
But among the whole Croud of Mechanick Arts, there
are none that bear so great sway as Merchandize, Til∣lage,
Warfare, Chirurgery, and the meaner part of
Law. Of all which we shall discourse in their Or∣der.
Though before we begin, let us look into the
Fundamentals of Oeconomy.

CHAP. LXVII.
Of private Oeconomy.
THE chief strength of Private Oeconomy consists
in Matrimony; therefore Metellus surnam'd Nu∣midian
being Censor, and exhorting the Romans to
Marry, If, said he, we could live without a Wife, then
we should all be willing to shift our selves from the trou∣ble:
But since we can neither live commodiously with 'um,
and that without 'um there is no possibility of living;
we ought to choose the perpetual Multiplication of Man∣kind,
rather than a short Pleasure. Thus Aulus Gellius
relates. For indeed, without a Wife there is no Fami∣ly
can either be maintained or long endure; for with∣out
a Wife there is no Issue to be had, no Heir, no In∣heritance,
no Kindred, no Family, no Master of a Fa∣mily
can be. He who has no Wife, has no House,
because he keeps not to his House; or if he have a
House, he lives like a stranger and a sojourner in it.
He who has not a Wife, though he be very rich,
has nothing that he can call his own, because he
knows not to whom to leave it, nor whom to trust
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to, and therefore he is afraid of every body; his Ser∣vants
thieve from him, his Friends deceive him, his
neighbours slight him, his Acquaintance neglect him,
his Kindred seek to betray him: his Children, if he
have any born out of Wedlock, are a disgrace to him,
neither can he leave them the Name of his Family, the
Arms of his Ancestry, nor his Inheritance, being re∣strain'd
by the Laws: neither are they by the common
Consent of all Legislators to be Advanced to any
Place or Dignity in the Common-wealth; for he is
not fit to Govern a City, that cannot Rule his Family;
nor to Rule the Common-wealth, who never knew
how to Govern a private Family, which is the true
Pattern and Exemplar of a Republick. This the Gre∣cians
well knew, who when Philip of Macedon studi∣ed
to appease a Dissention among them, and that
Leontias the Gorgion rehears'd a Treatise of Concord,
which he had written in the City of Olympia, they
were both Laught at, who sought to make Peace
abroad, who had none in their own Families. For
at home, the Son of Philip and his Mother were at
Variance; and Gorgias his Wife could not agree with
her Maid: therefore they thought that they who wan∣ted
Prudence and Authority to quiet Domestick Brauls,
could never be able to compose Publick Discords.
That Person therefore who Commands a City, or a
Common-wealth, unless he know how to Govern his
own House and Family, is very inauspiciously pre∣fer'd.
Lastly, this is the only condition of Humane-Life,
wherein a Man loving his Wife, giving good
Education to his Children, well-ordering his Fami∣ly,
preserving his Estate, and encreasing in Children,
may be said to live happily. Wherein, if any thing
fall out of Burthen and Labour, as many times
Crosses will happen, and there is no mans Life with∣out
Misfortune; yet that very Burthen becomes light,
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and the Yoke easie: especially the Yoke of Marriage,
if they prove not such Wives, whom Covetousness,
Pride, Deceit, or Lust, but God hath joyn'd, for whose
sake, a man is bound to forsake Father and Mother,
Son and Brother, and Kindred, and adhere to his Wife,
whose love ought to exceed the love of all others. So
Hector seeing the Fate of Troy, which was to be De∣stroy'd,
seems not so much troubled for his Parents,
Brothers and Kindred, as for the loss of his dearest
Wife. So we read in Homer,

I well fore-see the Fate of Mighty Troy,
That Priam and his People shall Destroy;
But nor my Countries nor my Fathers smart,
Nor Priam's fall so much Afflict my Heart,
Nor loss of Kindred many and Renown'd,
Whom Hostile rage shall bury under ground,
As care for thee my honour'd Spouse doth vex
My grieved Mind.—
I confess, that unhappy Matches are attended with ma∣ny Evils and Miseries; which Socrates remembers us of, that is to say, perpetual Care, consuming Jealou∣sie, continual Quarrelling, upbraidings with Dower, the scornful looks and countenances of Kindred, the manifold Expences and uncertain dispositions of Chil∣dren; sometimes Barrenness, and Extinction of the Family, a strange Heir, innumerable Sorrows; many times the restraint of Election, Marriage being im∣pos'd; so that whether she be of a good Humour, a Fool, Perverse, Proud, Sluttish, Deform'd, Unchast, nothing of all this can be known, till after Consum∣mation, none of which are seldom, or ever after men∣ded. Of unfortunate Marriages there are many Ex∣amples. Marcus Cato Censor, in his time the Chief, and Prince of the Roman Commonwealth, who had
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scarce his equal both in Peace and War, having in his declining years Married a young Maid the Daugh∣ter of one Solomon, a man poor, and of mean Ex∣traction, lost all Mastership and Authority at home in his own House. Tiberius having Married Julia the Daughter of Augustus, Infamous for many de∣tected Adulteries, and not daring to Correct, Accuse, or Repudiate her, was forc'd to retire to Rhodes, not without manifest detriment to his Fame, and danger of his Life. M. Antonie the Philosopher having Mar∣ried Faustina the Daughter of Antonius Pius, was forc'd to be contented with her, though an Adulteress, for fear of hazarding the loss both of Dower and Empire together. But all these Inconveniences happen, not so much through the fault of the Women, as the neg∣ligence of the Men. For it seldom happens that the Women are bad, unless the Husbands are worse. Of whom, thus Varro discourses in Gellius. The Vices of Women are either to be endur'd, or to be taken away. He that forces a Woman to mend a fault, renders her more tolerable to himself; but he that endures a fault, makes himself the better Man. Of all which we have spoken more largely in our Declamation upon the Sacrament of Matrimony. Again, many times the Education of Children proves not so happy as it was intended, many growing stubborn and disobedient to their Parents, others become Contentious, others Mad, others Foolish, others dull and thick Scull'd, others given to all Debauchery, spending all in Luxury, Lust, and Gaming; Others prove Parricides, as Al•meon and Orestes, and the Malleoli who kill'd their Mother. Therefore Artaxerxes, surnam'd Mnemon, having be got a Hundred and fifteen Children, was forc'd to put to Death the greatest part of 'um, for Plotting to take away his Life; and for this Cause, Euripides modestly supposes, what our Bernard positively •vers, That it
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is an unknown good to want Children. Augustus also, the most Fortunate of Emperours in other things, yet beholding the behaviour of his Daughter and Neece, was wont to cry out in the Words of Homer:
—O that Vnwedded I had liv'd,
And never all my dayes for Issue striv'd.
Of Servants also, thus saith Euripides: At home there is no greater Enemy; nothing worse or more unprofita∣ble than a Servant. Says Democritus, A Servant is a necessary Possession, but not pleasing. And Petrarch hath written, I knew, saith he, that I liv'd among Doggs, but never knew my self to be a Hunter, but by Admonition. Servants are called Dogs, as being snappish, devouring, and snarling. Plautus in his Pseudolus well expresses their conditions: A Pestiferous Generation of People, in∣to whose thoughts nothing enters that may at any time perswade 'um to do well; but when there is occasion, snatch, catch, carry away; this is their Practice, that a man had better leave Wolves among Sheep, than to en∣trust these Servants at home. And Lucian in his Pa∣linute; The Curses of Servants are alwayes ready against their Masters, and there is nothing more at hand among 'um than thievery, deceit, running-away, arrogance, negli∣gence, drunkenness, gluttony, sleepiness, sloth and laziness. From whence arose that Proverb, As many Servants, so many Enemies. But we do not so often find 'um Ene∣mies, as make 'um so; while Masters carry them∣selves proudly, covetously, cruelly, and contumeliously; becoming Lords and Tyrants at home, exercising a feverity over them, not as we ought, but as we please: concerning whom Plautus brings in Strophilus thus speaking in his Aulularia.
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Masters their Servants use injuriously,
And as corruptly Servants now obey.
So what is just on neither side is done.
Your sparing Old Men with a thousand Keys,
Their Cupboards, Kitchins, Cellars, Butteries shut:
Which to their Children they will scarce unlock.
But Servants, suttle, cunning, crafty Thieves,
With Keys Two thousand open 'um again.
And then by stealth they swallow and consume
What rackt a hundred times they'l nere confess:
Damn'd slaves, on their enslavers thus revenge
With Jokes and Laughter take; which makes me say,
Free Masters only faithful Servants make.
Many Commonwealths have egregiously suffer'd by reason of their Servants. As well those Historians testi∣fie who have written the Rebellions of Servants against their Masters: More especially the City of the Val∣sinenses, a City flourishing in Riches, famous for the excellency of her Laws and Government, afterwards a most miserable spectacle of the Insolency of her Slaves. For when the strict severity of the Citizens over their Servants decreas'd, insomuch that they sometimes ad∣mitted them to their Councils; afterwards a few of them presuming to take upon them the Order of Se∣nators, they Invaded the Commonwealth it self; they commanded Wills to be made at their own pleasures; they forbid the Publick Feasts and Assemblies of the Freemen; Married their Masters Daughters. Lastly, they Ordain'd by Law, that all Adulteries committed by them with Widdows, all Fornications with Un∣married Women, should be unpunish'd; and that No Virgin should be Married to a Free-man, whose Cha∣stity some one of them had not Defil'd before. Thus a most Opulent City, once the Metropolis of Caria,
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through her too kind Indulgence to her Servants, sunk into the Abyss of Injuries and dishonest Sufferings. For saith Aristotle in his Politick Orations, Omit se∣vere Discipline among Servants, and they streight pra∣ctise Treacherie against their Masters. So did the Helots against the Lacedemonians, and those of Praeneste against the Thessalians.
CHAP. LXVIII.
Of Regal Oeconomy, or Court-Discipline.
WE have now a fit opportunity to treat of
Regal or Court Oeconomy. And to say Truth,
the Court is nothing else but a Colledge of Gyants,
that is, of noble and splendid Knaves, a Theater of
a Wicked Life-guard, a School of most corrupt Man∣ners,
where Pride, Arrogancy, Haughtiness, Extortion,
Lust, Luxury, Envy, Gluttony, Violence, Impiety,
Malice, Treachery, Deceit, Cruelty, and whatsoever
other corrupt Customes and Vices rule and bear sway;
where Adulteries, Rapes, and Fornication are the sports
of Princes and great Persons, where oftentimes the
Mothers of Kings and Princes are Bawds to their own
Sons, where the Storms and Tempests of Vice cause
an unspeakable Shipwrack of all Vertue, where every
Good Man is oppressed, the worst of Men are advanc'd;
where the Downright are laugh'd to scorn, the Just
are Persecuted, the bold and Arrogant are Promoted.
There only Flatterers, Whisperers, Detractors, Talk∣bearers,
Calumniators, Sycophants, Lyars, Supplanters,
Inventers of Evil, sowers of Discord prosper, and the
worst of Crimes are openly Professed. Their Lives
••d Conversations are the most dishonest of all Mens,
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and whatsoever Hainous is to be observ'd in the single
Natures of the worst of Monsters, all seems as it were
to be amass'd together in the Rout attending a Court.
There is to be seen the fierceness of the Lyon, the
cruelty of the Tygre, the rudeness of the Bear, the
rashness of the Bore, the pride of the Horse, the gree∣diness
of the Wolf, the craft of the Fox, the uncon∣stancy
of the Camelion, the various colours of the Leo∣pard,
the currishness of the Dog, the timorousness of
the Hare, the petulancy of the Goat, the nastiness of
Swine, the desperateness of the Elephant, the revenge
of the Camel, the stupidness of the Ass, the scurrility
of the Ape. There Inhabit the raging Centaures, the
pernicious Chimera's, the mad Satyrs, the filthy Har∣pies,
the wicked Syrens, the horrid Struthiocamels, the
devouring Gryphens, the rapacious Dragons, and
whatsoever fatal Monsters and destructive Prodigies at
which Nature is Affrighted; where every particular
Vertue finds a Tyrant and a Hangman. In fine, a
man must fit himself for all Wickedness, Malice, and
Impiety, or not come neer a Court.

It is not Lawful unless far from Court
Vnpunish'd to be good.—
The provok'd Power of a Potent Courtier, is like
a Comet, the Fore-runner of many Mischiefs, and a
most Contagious Pestilence where it fixes; leaving be∣hind
most uncurable Effects of its Venome, like the
biting of mad Dogs. The Court is generally accom∣panied
with scarcity, the price of things being en∣hansed,
where men think to gain by the Confluence
of People: it is accompanied by the excess of Luxury
in Dyet, with new-fangled Dishes, driving out the
customary Dyet of the Country. It is attended with
the height of Pride, which when Men and Women
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strive to imitate, and seek in change of Fashions to
out-vye one another, they consume and waste their
Patrimony in Apparel. Now when a Court departs
out of any City or Town, what a filthy Tail it leaves
behind! Here Men find their Wives Adulterated,
there their Daughters carried away for Whores, their
Servants corrupted and abus'd: What follows? great
Complaints, and the face of the whole City is be∣come
as it were the Face and Countenance of a
Whore. I know a Famous City of France by these
means so corrupted, that there was hardly a Chast Ma∣tron
or a Virgin left; so that it was counted a great
Honour to be a Count's Whore: and the old Women
were generally Bawds to the younger; and so shame∣less
they became at length, that Modesty was quite
Exil'd; so that Men never took notice of their Wives
playing the Whores, so that, as Abraham sayes, It
were well with them for their sakes.

CHAP. LXIX.
Of Noble Courtiers.
THE Inhabitants of a Court are two-fold. The
chief are the Peers and Nobles, those Huffing
Thraso's, who are mad with Pride, Luxury, and
Pomp; clad in Purple and Silk, with their Plumes of
Feathers, and Garments lac'd with Gold and Vanity.

Whom Whoring pleases and affected Gouts,
Loose Hair, and strange new Names for gaudy Clouts.
For upon Whores they waste all the strength and heat of their Youth; nor is their Gluttony less active and
Page 227
ingenious, or their Palates less ingenious; and it is no small part of Honour which they look for, to be splen∣didly Invited, nobly Entertain'd, and gloriously Treat∣ed. And among them there are that count it no disho∣nour to be so prodigal at one Meal, as to be forc'd to be beholding to other mens Tables for a quarter of a Year after. To these great Entertainment-mongers resort your Fidlers of all sorts, Mimick Parasites, Play∣ers, Whores, Bawds, and Dancing-masters, Huntsmen, Faulkners, and such kind of Prodigies of Men. Dogs, Horses, Greyhounds, Hawks, Apes, Parrots must be kept; and for the greater state of the business, Bears, Lyons, Leopards and Tygres. Their common dis∣course is meer trifling Tittle-tattle, Detracting, Ac∣cusing, Giggling, Lying, and Bragging. Some are al∣ways twatling of their Dogs, of their Hunting, what close Woods they met with, how many faults their Dogs made, how they recover'd it, and what other casualties happen'd in the Chase. Others are always prating of their Horses, and what Races were late∣ly run; of the Wars, and what valiant Acts they themselves perform'd there. If any one has a mind to cross the other, he begins a Discourse quite con∣trary, to put the other out, though generally his Nar∣ratives prove as idle as the former; which another not brooking, undertakes to contradict him, and jee• him out of the Pit; which many times turns to Wrath and Anger, so that the Feast proves at length a Ban∣quet of the Lapithae, which seldom ended but in the drawing of Blood, as if the end of their Invitations had been according to the Distick:
Cherish your Bodies with your choice of Fare,
And then Pot-valiant for the Fight prepare.
Now the chiefest Lesson which they learn, is to ob∣serve
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the Princes times and seasons, for fear of Acting irregularly; wherein they do not advise either with Stars, Heaven, or Ephemerides, but consult the several Opportunities of the Princes Drinking, Eating, Ban∣queting, Hunting, Rising, and going to Bed; laying hold on his freedom of Humour, at which time Mirth yields a more easie Audience to discourse; and then beginning to tickle the Ears with some pleasing sto∣ry, they proceed by degrees to the sum of their Re∣quest. Observing the Counsel of Aristotle to Calisthe∣nes, That to a Prince a man should either discourse very wittily and pleasantly, or else be very silent; by silence either to keep himself secure, or by pleasing-Discourse to render him self more acceptable. Where∣fore if the Prince seem to be pleas'd with any one of 'um, to shew any liking of what they have spoken or done, if he trust him with any thing, or be plea'd to Discourse in private with any one, Then shall such a one be Magnifi'd in the Eyes of Men, he shall pre∣sume to do any thing, he shall revile all men, laugh at all men, slight all men, talk ill of 'um privately, rebuke 'um publickly; he shall speak great things, and all People shall fear him; he shall spurn at his Infe∣riors, contemn his Equals, disdain his Superiours, al∣together puft up, and seeking to enlarge his Power.
Freedom of doing ill is vertue thought,
And high command—
Whoever is not pleas'd, and applauds him not when he has done evil, is therefore guilty, for he shall be thought either to envy his Good Fortune, or not give him his due Honour. Nor are they only troublesome to their Equals and Inferiours, but also most pestilent to their Princes themselves, whom under pretence of severity, prudence, and giving wholesome Counsel, they perni∣ciously
Page 229
Flatter, and cause to commit most horrid Crimes; as in Lucan, Curio instigates Caesar.
What remiss Power withholds thy Potent Arms?
Is it mistrust of us thy Courage charms?
While in my breathing Veins warm Blood doth flow,
And brawny Arms the Massie Pile can throw,
Caesar shall never brook the Senates Reign,
Nor the Degenerate Gown.—
Such instigators had Alexander the Great, who being hot-headed enough of himself, when he was in his maddest humours, stir'd him up the more to Wars and Mischief: such advisers were the Councellors of Rehoboam the Son of Solomon, and such and too ma∣ny do the present Courts of our Princes abound with, who yielding and soothing 'um up in their Pleasures, obey and humour 'um to bring about their wicked Designs; and with such cunning they perswade or dis∣swade, that thereby with greater force they work 'um to their Ends; and where they would have things done, urging slender and impotent Reasons against the doing of it, that by seeming to be convinc'd, they may the better confirm the Error of the Prince: So deceiving, that they cannot be found out, but rather receive a Reward for their Perfidy. Such Councel∣lors Francis the King of France at this time makes use of; so prone to take all Evil Councel, that while they perswade him to act all sorts of Perfidie and Rigour against Caesar, are notwithstanding accompted Faith∣ful and Loyal Subjects. Thus far of Court-Nobi∣lity.
Page 230
CHAP. LXX.
Of the Vulgar sort of Courtiers.
THere are the Common sort of Court-Attendants,
a very wicked Generation, who live in a perpe∣tual
Slavery, visiting Noblemens Houses, and parasiti∣cally
hanging on upon other mens Tables.

And as their chiefest Good they daily seek
The Trenchers of another man to lick.
Therefore they are submissive to every body, flatter every one, studying to become all things to all, coun∣terfeiting more shapes than Proteus, whereby to gain the savour of a Lord: To which purpose they main∣ly study to remember Discourses at Table, that they may not want matter for Report; with great craft they inquire into the secrecies of such as are at odds, which they discover sometimes to their Friends, sometimes to their Enemies, so to render themselves acceptable to both, to both Treacherous; so much the fitter for Treason, as pretending a great deal of simplicity and harmlesness. For though there be no Crime so wick∣ed as Treachery, yet for the obtaining of Riches and Preferment, there is no way more ready nor more com∣pendious, nothing more pleasing or grateful to Prin∣ces.
They strive the Secrets of a House to know,
To keep the Master under—
And if at any time any person make 'um privie to
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any Treason, then they are brave Fellows, and hold up their heads above measure.
Dear shall he be to Verres in whose power
The Life of Verres lies.
Thereby familiarity and kindred is Contracted, in confidence whereof they aspire to great things. First therefore some greatly labour to be listed in the num∣ber of Noblemens Servants, though they serve 'um with∣out Salary: For they doubt not to get the favour of the Great Ones, having now fair opportunities of Flat∣terie, and to insinuate themselves with all manner of obsequiousness and small gifts: what duties others out of Laziness, Fear, or Covetousness omit, they greedi∣ly undertake; they watch day and night, run, ride, post to and fro with Messages, undertake and suffer any toyl.
Daring to Act, nor fearing to endure
The Punishments provided for the Poor.
Till by this means they become Secretaries, Treasurers, or other very great Ministers of State. And now having pass'd the Straits and Difficulties of Labour, double diligence and fawning obsequiousness are quite laid aside, nor regarded by them in others, there be∣ing now nothing in esteem but Money. Their new Honours have chang'd their Manners; they forget what they were, contemn their Beginnings, they covet what is to come, and wholly devoted to Avarice, bend all their endeavours and studies in the pursuit of gain and riches; sparing in the performance of Promises, yet full of Words; Flattering, yet at the same time Treacherous; dark in their Sentences, and like Ora∣cles hard to be understood: whatever they see, what∣ever
Page 232
they hear, they consture to the worst sense: they trust only themselves, love only themselves, are wise only to themselves; they trust in no mans faith or friendship, they care for no Society, but for the love of Gain; their own Profit they prefer above all things; their Friends, their Guests, their Com∣panions, their Kindred, they Despise 'um all, and look upon 'um as barren Trees, if there be nothing to be got by 'um; and their former Companions and great Chronics, if they meet 'um in their Dish, they will take no more notice of 'um than if they had never seen 'um. If any one requires their Friendship or Assistance, they feed 'um with Words and Promises, promising Ten times more than they will perform; and perchance if there be no feeling in the Case, they will not only not help him, but ruine his Cause: all Kindness and Courtesie is vendible; they despise all Vertue, clouding the Praises of others with Ambiguous Sayings, and Feigned Detractions behind their backs; they themselves speak in the Praise of no man with∣out a Reserve, as the Orator said of Julius, That he was fortunate indeed, that he was a stout man, and had done many valiant Acts; but how he could evade being accounted guilty of Bribes, I should admire, but that I know the force of Elocution. And as another says,
Happy in Children Proteus, and a Wife,
And bating Phocas crimes, that stain'd his Life,
A man not to be matcht.—
After Gifts they are as greedy as Vultures, every∣where hunting after their Prey, which they snatch out of one anothers Chaps, as the Harpyes were said to tear the Meat out of the mouth of Phinaeus. If any misfortune befal a Rival, they rejoyce; they compassio∣nate no mans Calamity; they believe that they ought
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to keep promise and faith with no body, but for their own pleasure and advantage; never to acknowledge any kindness, judging all men equally unworthy of any favour, or not fit to be taken notice of, or else to be recompenc'd with hatred and envy: rather when they hate, they counterfeit kindness, and dissemble their Anger; unless the Prince or King, they give reverence or respect to no body, nor them neither but out of Fear, or for the hopes of Reward. At length growing grey in Fraud, Treachery, Labour and Toyl, and having by such base and sordid acts attain'd to high Honours and vast Riches, then they omit no breach of Law Divine or Humane, so that they may be able to leave their Sons Heirs of their Wealth, their Honour and Iniquities.
—With Serpents thus and Lizards sought
In Fields remote, the Storks their young ones feed,
Who streight the self-same Prey their Mothers did,
Now taking Wing, by hunger prickt pursue.
The Birds of Jove thus to their off-spring true,
In shady Woods hunt out the Goat and Hare,
And constant supper for their Young prepare:
But for themselves now able to provide,
Their raging Hunger is not satisfi'd
Vntil they find the Prey they tasted first,
So soon as Life their tender shells had burst.
And these are the Arts and Devices of the Common sort of Courtiers, by means whereof many of mean and low condition rise to the highest Preferments, Dig∣nities, and places of Profit, and the next places of Authority to Kings and Princes themselves; in Riches equal to their Princes, with which they build stately and Magnificent Structures and Palaces, while the more Noble Courtiers indeed, wast their Estates in
Page 234
Whoring, Gaming, Hunting, Horse-races, Entertain∣ments, Masques, and Gorgeous Apparel; selling their Lordships, Castles, Possessions, Inheritances, to those Upstart Courtiers, who by their wicked Practises and Contrivances are now mounted into the rank of No∣bility.
CHAP. LXXI.
Of Court-Ladies.
NEither are the Court-Ladies without their Vices.
'Tis very true, that we behold a great number
of Women for Elegancy of Body and exactness of
Beauty to be admir'd, splendidly drest, and apparel'd
in Purple and Silks, set out with Jewels; but it is not
easie for all men to see what wicked Monsters are con∣ceal'd
under those fair shapes: Wherefore Lucian most
fitly compares 'um to Aegyptian Temples; for there
you shall behold a Structure most beautiful without,
both for the Materials and curiousness of Work, but
if you once look for the God within, you shall find
there nothing but either an Ape, a Dog, a Goat, or a
Cat. Even so it is with those Court-Ladies and Vir∣gins,
who being bred up from their tender years in
Dancing, Masquing, soft-idleness, and all manner of
Luxury and Voluptuousness, and having suck'd the
worst of Education out of those Books of Court∣love,
and fine Histories of Lust, Adulteries, Fornicati∣ons,
and Pandarisms, as also Comedies, Novels, and
wanton Songs, are thereby season'd with all sorts of
evil Manners, becoming Light, Insolent, Arrogant,
Peevish, Impudent, Obscene, Contentious, Contradicto∣ry,
Obstinate, Revengeful, Crafty, Petulant, Loquaci∣ous,
Page 235

Lascivious, and Shamelesly and Obscenely wanton.
They have tongues to which silence is a Punishment,
their Lips not to be wearied with tittle-tattle, gene∣rally
the most idle, most impertinent, and troublesome
to the hearers. For what can we think they should be
able to talk for so many hours together, but Folly?
for Example, how to shade the Hair, how to comb it,
how to dye it, how to wash their Faces, how to pleit
their Peticoats; what Gate to observe in walking, rising,
or lying; what Apparel becomes such or such best,
who and who are to take or give place, how far to bow
in saluting, to whom the honour of the Lip is due, to
whom not; who are allowed to ride a Horse-back,
who in a Coach, and who in a Litter: Who ought to
wear Jewels, Pendants, Necklaces, Bracelets, and who
not; with a Thousand other trifling enquiries into
the Laws of Semiramis. Neither are there wanting
many of the older sort, who will tell ye how many
Sweet-hearts they had, who sent her Gifts, who were
most Courtly in their Addresses. This Woman talks
of him that she Loves, that Woman can hardly for∣bear
from speaking evil of him that the hates; and
whatsoever they say, they think they are admired by
the Company: sometimes they stuff their Discourse
with unseasonable Scoffs and Impudent Lyes: neither
do they want most desperate Malice, and quarrelling
one among another; backbiting and flattery there is
nothing more frequent: their Eyes, their Looks, their
Glances are full of Allurements; their Nods, their
Gestures, their Becknings full of Wantonness; they
are full of Subtilty, and have studied words to deceive
their Servants, and get gifts of value from 'um. Let
'um have any Ring, Jewel or Bracelet about them, these
Females will never lin till they have flatter'd it into
their own Possession; for which, they return Kisses,
Embraces, and Amorous Discourses, which are their
Page 236

publick Ware, and the nutriment of Court-love. It
were a shame to discover what Crimes are committed
in secret Bed-chambers, as if Marriage had been Con∣secrated
only in Derision of Nature; and that the put∣ting
on their Cloathes, were sufficient to cover all their
Enormities. Such Virgins how faithful think ye will
they prove afterwards to their Husbands! Oh what
a grief are they to all good Women! continually hit∣ting
them in the Teeth with their Nobility, their Por∣tion,
their Beauty, their Forraigne Matches; teazing
their Husbands Ears with continual Clamours and
Contumelies. They despise a frugal Table at home,
and yet twit their Husbands with their Court-Ex∣pences;
and being us'd to Pomp and Extravagancies,
they wast their Husbands Wealth, ruine their Fami∣lies,
compel their Husbands to undertake wicked De∣signes
for gains sake; to which end, they are forc'd
to omit no Fraud, Treachery, Dissimulation, and Hy∣pocrisie
whatsoever, to compass their Ends. I will not
speak of their Forrain Amours, their private Adulteries,
their conceal'd Lyings-in, and Bastard Issue; which
affection turning once into hatred, they then prepare
for Poyson or some other Mischief. But the most fa∣miliar
practises of Evil Women, (as St. Jerome Writes
against Jovinianus) are Frauds, Treacheries, Witch∣crafts,
Enchantments, and Magick Tricks. So Livia
kill'd her Husband, whom she hated to Death. Lu∣cilia
also kill'd hers; the first mixing Henbane with
her Jealousie, the other drinking to him a Cup of
Poyson instead of a Love-Potion. So that it is sa∣fer,
(as Ecclesiasticus saith) to live with the Lyon and
the Dragon, than with a bad Woman. He that would
Marry, let him have a care of taking such a Courtier
to Wife. It my Tongue hath been too free in Discourse,
yet I have said what it was impossible for me not to
have said: But I will put my hand upon my mouth,
Page 237

and speak no more of 'um; and therefore let us de∣part
the Court, and fall to the consideration of those
more useful parts of Oeconomy, Merchandizing, Agri∣culture,
and Warfare.

CHAP. LXXII.
Of Merchandizing.
MErchandizing being the most subtile searcher af∣ter
hidden gain, the most Covetous Devourer
of her detected Prey, is never happy in Enjoyment,
but alway most miserably Tormented with the desire
of more. And yet it is not a little profitable to the Com∣monwealth,
and usefully conducing to Contracts of
friendship between Forraine Princes, and not a little
advantageous to private Life; and as some have
thought, absolutely necessary. So that Pliny relates it
to have been invented for the support of Living. And
therefore many famous and wise men have not dis∣dain'd
to follow it. Of which number, as Plutarch
testifies, were Thales, Solon, Hippocrates. But whatso∣ever
Arts and Sciences we follow, some we admit for
Pleasure, some we esteem for the Exercise, some we
follow for Virtue and Honesties-sake, some for their
Truth and Justice we admire: but Arts, how gainful,
how pleasant, how necessary, how laborious soever,
are not therefore to be presently accompted Laudable
and Honest. Thus the Trades of Merchandizing, Usury,
Money-changing, Bankers, are both necessary, pro∣fitable,
and laborious; and yet they are accompted il∣liberal,
srdid, and base ways of getting, because they
are not Arts, but laborious Cheats that are bought
and sold; which is the Office and Trade not of a
Page 238

clear-spirited, well-meaning, ingenuous, just good man;
but of a crafty, close, deceitful knavish dealer. For
all Merchants buy in one place, that they may sell
dearer in another, and he is accompted the wisest that
can gain most; among whom, Lying, Imposing, Chea∣ting
and Perjury is most frequent; neither is there any
way of attaining Profit which they think disdainful.
Nay, they affirm it to be Lawful to Cheat their Chap∣men
half their just price: neither is it to be doubted,
but that seeing the whole course of their Lives is fit∣ted
to follow after Gain, and to seek Riches, that they
are forc'd many times for Lucres-sake to do many
ugly and dishonest Actions: For no men grow Rich
without Deceit, as saith St. Austin.

—And far beyond the value raises
The Wares he striveth to put off with Praises.
And as another Poet hath it,
The Merchant only worthy Stygian Lake,
Vpholdeth Perjury for Lucres sake.
One buyes, another sells; one carries, another brings; this man is Creditor, another Debtor; one pays, ano∣ther receives, another casts up the Accompts; but all of 'um guilty of Perjury, Cheating, and Deceit; ha∣zarding Soul, Body, and Estate, in hopes of Gain: re∣specting neither Kindred, Friends, nor Allies, but only for profits sake: and thus all of 'um all their Life∣long run after Gain and Riches, as if Rest and the Comforts of Living were no where else to be found.
The painful Merchant to the Indies runs,
And proudly thorough Fire, and Surges Shuns.
Page 239
What Cheats Merchants put upon the World, in Wool, Linnen, Silk, Cloth, Purple, Gems, Spices, Wax, Oyl, Wine, Corn, Horses, and many other Creatures, and indeed in all sorts of Commodities, there is no person who is ignorant: who sees not, who feels not, that is not altogether stupid and insensible? But these are small matters, there are far greater behind. These are they who importing hurtful Commodities, which either for wantonness or rarity being coveted by Wo∣men, though they are of no use to humane Life, but only for the support of Luxury, Pride, for Sport, Effe∣minacy and wanton Pleasure, bring from the utmost ends of the Earth all Allurements to Wickedness. Kingdomes and whole Provinces every Year they emp∣ty of great sums of Money; they corrupt Native Good Manners, by introducing Forraine Vices; and quite Abolishing wholesome Paternal Customes, al∣ways inquisitive after new Inventions, fill the Land with most depraved Fashions. Thefe are they who in Guilds and Companies, contrary to Right and Law, set up Monopolies, trying, endeavouring, searching out all wayes and devices to rake to themselves the Wealth of the People; by vertue of their large Stocks, out-buying others, preventing others, deter•ing others; by holding up, or enhauncing Prizes, they themselves engrossing all, which they retail again at their own Rates and Pleasures: many times having borrow'd great Sums of Money, they break Faith and Promi∣ses, flye their Country, and seldome or never returning, undo their Creditors; who oft-times thereupon des∣pair and Hang themselves. These are they who pry∣ing into the Secrets of Princes, the Councels of City-Senates, and laden with the news of their own Country, reveal all to the Enemy many times for considerable Rewards, lye in wait for the Princes Life; there being nothing which for love of Money they
Page 240
will not enterprise, endeavour, do or suffer. All the whole mystery of their Calling consists in Lying, dark Sentences, Siftings, Shiftings, Treachery, Cheating and Deceipt. This was the reason that the Carthaginians provided distinct Residences for Merchants, because they should not live in Common with their Citizens. The way was open for them to the Market; but where their Ships rode, and to the more secret parts of their City, they allow'd them not so much as to cast an Eye. The Grecians did not receive 'um within their Cities; but that their Inhabitants might be free from the suspicion of danger, they always kept their Mar∣kets for Merchandise in the Suburbs. Most other Nations forbid the Access of Merchants, as being the great depravers of all Good Manners. The Epidauri∣ans, as Plutarch Witnesses, when they saw their Citi∣zens corrupted by Commercing with the Illyrians, fear∣ing the Contagion growing from strangers, and a change of Government with the change of Manners, Elected every Year one grave and circumspect Person out of their whole City, whom they sent to Buy for the rest of the Citizens whatever Commodities of the Illyrians they stood in need of. Plato very much blames Merchandizing, as the chiefest corruption of Good Customs, and therefore would have it Ordain'd in a well-constituted Commonwealth, that the wanton Exuberancies of Forraign Countries should not be im∣ported into such a one, and that no Citizen should be permitted to Travel under the Age of Forty Years; and that all Forreigners should be sent home, knowing that there was nothing which sooner caus'd the Peo∣ple to forget and hate the frugality of their Ancestors, and their old Country-Customes, then the Contagion of Novelty brought in by Strangers, which generally makes Cities most wicked, filling 'um full of all sorts of Fornications, Adulteries, Luxury and Lust. Such
Page 241
are Leiden and Antwerp, at this time Cities of the great∣est Trade of any in these Parts: And Aristotle exhorts Magistrates to take all diligent care of keeping their Cities from being corrupted by the mixture of For∣rainers. For though Merchants may be necessary, they ought not to be receiv'd into the number of Citizens, and therefore to be detested, because they live altoge∣ther by Lying; and besides that, disturb the Markets, cause Tumults and private Discord. Therefore among many Common-wealths there was an ancient Law, That no Merchant should be a Magistrate, or be ad∣mitted into the Senate or Council. Beyond all this, Merchandizing is palpably condemned by the Opinions of most Divines, and by the Canonical Decrees, (as St. Gregory, Chrysostome, Austin, Cassiodorus, and Leon testifie) and by all true Christians utterly forbid. For as St. Chrysostome saith, A Merchant cannot please God; And therefore, saith he, let no Christian be a Merchant; or if he will be so, let him be thrown out of the Church. St. Austin also saith, That it is impossible for Souldiers and Merchants truly to Repent.
CHAP. LXXIII.
Of Paymasters.
PAymasters are little better than Merchants; a
Thieving Generation of Men, and most com∣monly
of servile Dispositions, Mercenary, and letting
out themselves for Hire; rude and sloathful, but bold
and impudent, knowing little but what concerns their
own Trade, that is to say, Writing and Casting Ac∣count:
but their chief study is an ordinary method of
Stealing, somewhat more ingenious than the Common
Page 242

road of Thieving. And therefore of all men living,
they are the most given to Filching Wealth by their
Fingers Ends, with which they tell Thousands and
Millions: which Fingers of theirs are so Birdlim'd, and
stuck with so many infinite Hooks, that there is no
Money, a thing so light, fugitive and slippery as an
Eel or a Serpent, but if they touch it, it sticks so close
to 'um, that it cannot be pull'd away. In this they
are to be accompted less mischievous, that they only
Prey upon the Treasuries of Kings and Princes, and
then, that what they Steal from them, they liberally con∣sume
in Whoring, Gaming, Banqueting, Building,
Horses, Doggs and Plays. Or if they prove Older and
Wiser, yet the Sons they leave behind 'um are such, that
whatever their Fathers have heap'd together by Perju∣ry,
Rapine and Theft, they in a short time scatter and
lavish away in Gluttony and Riot, Whores, Hounds,
Horses, fine Cloathes, and whatsoever Pleasures else
their Luxury prompts 'um to. Nor is this all, for these
Paymasters take Use-Money, delaying Payment in hope
of Bribes, buying Debentures, holding in with the
Captains, counterfeiting Original Bonds, opening Let∣ters
and sealing 'um again, washing and counterfeit∣ing
Money, and therefore very familiar with Al∣chymists,
many of 'um Alchymists themselves; or if
they want Wit, great favourers at least of the Art.
Now whereas Cicero is of Opinion, That Merchan∣dizing,
if a man drive a great and plentiful Trade,
Importing many Commodities, and those not idle
and unprofitable, is not much to be discommend∣ed;
and that Merchants and Paymasters were to be
commended, if knowing when they had enough, they
would then retire into the Country to Husband and
till their Lands; therefore let us now consider what
may be thought of Agriculture.

Page 243
CHAP. LXXIV.
Of Agriculture.
AGriculture, to which feeding of Cattle, Fishing
and Hunting is to be annexed, was so highly
honour'd among the Ancients, that it was no shame
for many Roman Emperors, and most Potent Kings
and Princes to Till their own Lands, to Sow, Graft,
and Plant: this course of Life did Dioclesian follow,
having quitted his Empire; and Attalus forsaking his
Kingly Throne. Cyrus also, that great Monarch of the
Persians, was wont to glory very much, that when his
Friends came to see him, he was able to shew 'um a
Garden of his own Planting. Seneca also Planted
Plane-Trees, digg'd Fish-ponds with his own hands,
and made his own Water-works, and delighted to
be no where more willingly than in the Fields. Hence
the Sirnames of those most noble Families of the Fa∣bii,
the Lentuli, the Cicero's and Piso's, from the Multi∣tude
of that sort of Grain.

CHAP. LXXV.
Of Pasturage.
BY the same Reason, from the feeding of Cattle
came the Families of the Bubulci, Statilii, Tan∣ri,
Pomponii, Vituli, Vitelli, Porcii, Cato's, Annii, and Ca∣prae.
Dioclesian was rais'd from a Shepherd to be an
Emperour. Spartacus, that Terror to the Roman Pow∣er,
Page 244

was a Shepherd. Paris and Anchises the Father of
Aeneas were Shepherds: so was the fair Endymion,
so much beloved of the Moon; together with Polyhe∣mus
and the Hundred-eyed Argos. Among the Gods,
Apollo himself fed the Herds of Admetus King of
Thessaly. And Mercury inventor of the Oaten-Pipe,
was the Prince of Shepherds; as also his Son Daph∣nis.
Pan was the God of the Shepherds; and Pro∣theus
was both a Shepherd and a God: and that we
may not forget some of the Hebrew Patriarchs, Judges
and Kings, the greatest men among them, and most
belov'd of God, were Shepherds. So was Abel the
Just, Abraham the Father of many Nations, Jacob
Father of the chosen People; also Moses their Law∣giver,
a Prophet very familiar with God; and David
their King, a man after Gods own heart. Among
the Ancient Grecians every most Illustrious man was
a Shepherd; whence some were call'd Polyarne, some
Polymele, some Polybute, from the numerous Herds and
Flocks of Lambs, Sheep, and Oxen which they possest.
Thus that Italy was so nam'd from Vitulus a Calf,
which the Ancient Greeks call Italus, as all men of read∣ing
well know. So both the Bosphori, the Cimmerian,
and the Thracian, the Aegean-Sea, the Ships Argos and
Hippion, were so call'd from the Passage of Bulls, from
Goats and Horses. And Numidia a Province of Africa
hath its Name from the abundance of Pasturage there∣in.
The first Course of Life that men led after the
Fall of Adam, was the Graziers and Shepherds Life.
For Pasturage, besides that it affords us all sorts of flesh
for Food, it produces Milk, Chese and Butter, as also
Wool, Skins and Hides, most useful and necessary for
our humane Subsistance and Being: None of which
man had the liberty of using till after, whereas man
before was sed with the spontaneous Herbs that grew
in Paradise.

Page 245
CHAP. LXXVI.
Of Fishing.
TO these we may joyn Fishing and Hunting. The
Art of Fishing was so highly esteemed and set
by among the Romans, that they were wont to stock
the Italian-Sea, and as it were to sow it as men do
Grain, with strange Fish, and unknown to those Coasts,
brought thither in Ships from far distant parts of the
Ocean; besides that they were at great Expences, and
vast Costs to make Fish-ponds, and Store-ponds for
all the choice sorts of Fish; from whence many Ro∣man
Princes have deriv'd their Sur-names, as the Li∣cinii,
Murenae, Serii, Oratae; which made Cicero to call
Lucius, Philip, and Hortensius Fish mongers, from the
great delight they took in Fishponds. We read, that
Octavianus Augustus was wont to Angle with a Rod:
and Suetonius writes, That Nero Fish'd with a Net
wrought with Purple and Scarlet Silk. Ways of Fish∣ing
there are but few: for what Fish there are, are ta∣ken
either with a Hook, Nets, Weels, Nooses, Jack∣spears,
and Darts. But Fishing deserves the less praise,
for that Fish are of hard and bad Digestion, neither
grateful to the Stomach, nor were they ever accepted
in Sacrifices.

Page 246
CHAP. LXXVII.
Of Hunting and Fowling.
AS Fish are taken, so are Birds and Fowl, saving
that there is a greater strength and exercise of
the Body requir'd in Fowling and Hunting, than in
Fishing; and a more industrious search after the Game.
Besides several sorts of Nets, there are many sorts of
Pitfalls, Traps, and Springes; nor must we omit the
great use of Birdlime, Hawks, Hounds, and Grey∣hounds.
A most detestable Recreation, a vain Exercise,
and unprosperous and unhappy sport, with so much
labour and watching Night and Day to rage and make
War against the poor Beasts: A pastime cruel, and
totally Tragical, chiefly delighting in Blood and Death.
And therefore from the beginning it was accompted
the chief Exercise of the worst of Men, and greatest
Sinners. For Cain, Lamech, Nimrod, Ishmael, Esau,
are reported in Scripture to be mighty Hunters: Nor
do we read of any one in the New Testament that
was given to Hunting; Nor of any Nations that were
greatly addicted to the Sport, unless the Ishmaelites,
Idumeans, and other People that did not know God.
Hunting was the first Original of Tyranny, which can∣not
find a fitter Author, than such a one, as by con∣tinually
sporting himself in Blood and Murther, has
learn'd to despise God and Nature. The Persian Kings
however esteem'd it, as an imitation of Warlike Ex∣ercises:
For Hunting hath in it self something fierce
and cruel, while the Poor Beast overcome at length
by the Dogs, becomes a Spectacle of Delight, in having
Page 247

its Blood shed and Bowels torn out; at which the Bar∣barous
Hunter laughs, while the Foe-Beast rowted
with an Army of Dogs, or entangled in a Toyl, is car∣ried
home by the Triumphant Huntsman, with a great
Troop at his heels; where the fatal Prey is cut up in
bloody terms of Art, and proper words of Butchery,
other than which it is not lawful to use. A strange
madness of such kind of Men, a most renowned War∣fare,
where they themselves casting off their Humani∣ty
become Beasts, and by a strange perverting of their
Manners, like Acteon, are chang'd into Irrational Crea∣tures.
Some of these Hunters grow to such a height
of Madness, that they become Enemies to Nature, as
the Fables relate of Dardames. Now the Inventors of
this Fatal Exercise are said to be the Thebans, a Nation
infamous for Fraud, Theft, and Perjury, and no less to
be detested for Perjury and Incest; from whence the
practice thereof was transmitted to the Phrygians, a
Nation equally Abominable, Foolish, and Vain, which
therefore the Athenians and Lacedaemonians had in great
contempt. Afterwards when the Athenians had re∣pealed
their Law against Hunting, and that the Exer∣cise
was admitted publickly among 'um, then was the
City of Athens first Taken; which makes me wonder
to find Hunting commended by Plato Prince of the
Academicks. Unless the Event, honesty of the Inven∣tion,
or Necessity should be occasions of its Commen∣dations.
Thus Meleager slew the Caledonian Boar,
not for his own pleasure, but to free his Country from
a common Mischief. So Romulus hunted Deer not for
pleasures-sake, but to get Food.

There is another sort of Hunting, which is call'd
Fowling; not so Cruel, but not less Vain. Vlysses is
reported to be the first Inventor thereof, who after the
taking of Troy was the first that brought into Greece
Birds of Prey manur'd for Game, to comfort with
Page 248

new Recreations those that had lost their Parents and
Acquaintance in the Trojan War. And yet he com∣manded
his Son not to make any use thereof. True
it is, that these Exercises, so mean and servile in them∣selves,
are come to be so far esteem'd, that now the
chief Nobility and Gentry, forsaking all other Libe∣ral
and Noble Studies, they are become their chief
Learning, and no mean helps to Preferment. Now
a days the whole Life of Kings and Princes, nay, which
is a greater Grief, the very Religion of Bishops, Ab∣bots,
and Chief Doctors and Overseers of the Church,
is all consum'd in Hunting; wherein they chiefly
experience their Ingenuities, and shew their Virtues.

Among the slothful Herds he longs to try
A foming Boar, or from the Mountains high
A Lyon make his fell descent—
And they who ought to be Examples of Patience, are the only Active Persons in seeking to Hunt and Prey upon what they are able to overcome; and those Beasts which by Nature are free, and by Law belong to those that can possess 'um, the Tyranny of the Great Ones hath by rash Edicts Usurp'd to themselves. Hus∣bandmen are driven from their Tillage, their Farmes are taken from them, their Meadows likewise; Downs and Woods are shut up from the Shepherds, for shel∣ter for Wild Beasts, for the Butcherly delight of the Nobility, for whom it is only Lawful to be Possess'd thereof; of which, if a Husbandman or a Country∣man do but only taste, he presently becomes guilty of Petty Treason, and together with the Beasts is made a Prey to the Hunter. Let us search the Scripture; certainly, neither in the Sacred Scripture, nor in any other Moral History, shall we read of any Holy, any Wise man, or Philosopher, that was addicted to Hunt∣ing;
Page 249
but many Shepherds, and some Fishers. St. Au∣stin affirms it to be an Exercise of all most Wicked; and the Sacred Elibitan and Aurelian Councels utter∣ly condemn'd it; and in the Sacred Canons Hunters are not only forbid Promotion to Holy Orders, but the Degree of Chief Priest is thereby taken from him that has attaind it. And therefore no man can deny Hun∣ting to be an ungodly Exercise, which is so Exploded and Condemn'd in the Opinion of all Wise and Ho∣ly Men. Anciently also, when men did live in Inno∣cency, there was no Creature that fled from 'um, there were none on the other side that Offended them, or were hurtful to 'um, but they had an absolute Obedi∣ence over all. Examples whereof are in latter Times apparent among those that led Holy and Religious Lives. Thus Daniel liv'd among the Lions; nor was St. Paul in any danger of the Viper. A Crow fed Eliab the Prophet, Paul and Antony the Hermites, and a Hart nourish'd St. Aegidius. Helenus the Abbot commanded a wild Ass, and the Beast obey'd, and carried his Burden: he Commanded a Crocodile, and the Crocodile carried him over a River. Many Ancho∣rites liv'd in the Deserts, and frequented the Dens of Wild Beasts, fearing neither Lyons, Bears, nor Serpents. But with Sin, entred also the mischief, dread, and fear of the Creatures, and upon that occasion was the ex∣ercise of Hunting sound out. For as St. Austin observes upon the 3d. of Genesis, No Animals were in their first Production Venomous, Terrible, or Mischievous to Mankind; but after Sin they became so, for the Pu∣nishment of Mans Transgression. Therefore saith God to the Serpent, I will put Enmity between thee and the Woman, and between her seed and thy seed: Out of which Sentence arose the Warfare of Hunting, and the Antipathy of Men with Beasts.
Page 250
CHAP. LXXVIII.
More of Agriculture.
BUT let us return. Of the Exercises of Husban∣dry,
Pasturage, Hunting, and Fowling, Hiero,
Philometer, Attalus, and Archelaus, all Kings, have
severally written. Zenophon and Mago great Captains
have done the like, together with Oppian the Poet.
And besides them, Cato, Varro, Pliny, Columella, Virgil,
Crescentius, Palladius, and many others of later times.
Cicero believ'd there was nothing better, nothing more
gainful, nothing more delightful, nothing more wor∣thy
the employment of a generous Spirit, than the
occupations above mention'd. Not a few plac'd the
chief Good and Supream Happiness in them: There∣fore
Virgil calls Husbandmen Fortunate, Horace Blessed.
The Oracle of Delphos also pronounc'd one Aglaus a
most happy man, who having a little Farm in Arca∣dia,
never stir'd out of it; His Content keeping him
free from the Experience of Evil. But miserable men
that they are; while they so highly honour Agriculture,
little do they consider, that it was the Effect of Sin,
and the Curse of the most High God. For chasing
Adam out of Paradise, he sent him to till the Earth,
saying, Cursed be the Earth for thy sake; in sorrow shalt
thou Eat of it all the days of thy Life. Thorns also
and Thistles shall it bring forth to thee, and thou shalt
eat the herb of the field. In the sweat of thy face shalt
thou eat bread, till thou return to the Earth, for out of
it thou wast taken. Nor are there any persons that
feel the sadness of this saying more than Husbandmen
and Countrymen; who after they have Plough'd, Sow'd,
Page 251

Harrow'd, Weeded, Mowed, Reap'd, Graz'd, Shear'd,
Hunted, Fish'd; here one looses his Father for Grief,
to see his Labours all on a suddain come to nothing,
and wasted with Hail and Tempests: Another Mans
Sheep dye, another man's Oxen, or else they are dri∣ven
away by the Souldiers: Beasts of Prey devour his
Lambs, and destroy his Fish: the Wife laments at home,
his Children cry, Famine follows; and after all, with
uncertain hope of benefit, he is forc'd to return to his
hard Labour. Before the Fall there was no need of
Artificial Tillage, no want of Grazing, Hunting, or
Fowling, for the Earth was to have produc'd all things
of its own accord, always flourishing with all sorts
of Fruits, fragrant Smells, constant Summer, and
verdant Meadows. Nor had the Earth brought forth
any thing noxious, no Herb endu'd with poysonous
Qualities, no venomous Toads, Vipers, or other Reptiles.
And Man himself being then Lord of the whole Cre∣ation,
having had the least occasion for the wild
Beasts, had found none such, but all naturally Tame:
had he but beckned to the Beasts of Carriage, they had
willingly submitted to his Burthens. Man then but
new Born, had had the use and strength of all his Mem∣bers
and Limbs; not wanting Garments to hide his
Nakedness, Houses for Shelter, nor Sawces to provoke
his Appetite; and had prolong'd his happy days without
the help of Physick, all things offering themselves spon∣taneously
to satisfie his desires.

The Earth had been his Food, his Garments Air,
And for his Bed, the Fields their Flowr's prepare.
But the mischief of Sin, and the necessity of Death, rendred all things incommodious to us: for now the Earth produces nothing without our Labour and our Sweat but deadly and venomous, and as it were
Page 252
upbraiding us that we live; nor are the other Elements less kind to us: Many the Sea destroys with raging Tempests, and the horrid Monsters devour: the Air making War against us with Thunder, Lightning, and Storms; and with a crowd of Pestilential Diseases, the Heavens conspire our Ruine. Nor are the Creatures only our Enemies: For Man, as the Proverb hath it, is to himself a Wolf. We are encompassed with in∣numerable Temptations of Unclean Spirits, whereby to draw us into the Dark Receptacles of Pain and Pu∣nishment, there to be Tormented in Eternal Fire. By all which it appears, that Agriculture with all its ap∣purtenants of Fishing, Hunting, Fowling and Grazing, is a loss of the greatest happinesses, the invention of Mischief, and a trouble to Humane Life. Those Ex∣ercises appurtenant to Agriculture being only incom∣modious means to restore the Barrenness of the Earth, to supply the want of Food, and defend us from the Rigor of cold, which puts us in mind of Death. And yet this Calamity and necessity of ours might in some measure deserve commendation, could it have retain'd it self within moderate bounds, and not shewn us so many devices to make strange Plants, so many porten∣tous Graftings and Metamorphoses of Trees; How to make Horses Copulate with Asses, Wolves with Dogs, and so to engender many wondrous Monsters con∣trary to Nature: And those Creatures to whom Na∣ture has given leave to range the Air, the Seas and Earth so freely, to Captivate and Confine in Aviaries, Cages, Warrens, Parks and Fishponds, and to fat 'um in Coops, having first put out their Eyes, and maim'd their Limbs; had it not also taught us so many varieties of Weaving, Dying, and dressing of Linnen, Woollen, Skins and Silk, which Nature only design'd for plain and homely Cloathing, but invented for the increase of Pride and Luxury. Pliny complaining of these inconveniences,
Page 253
gives for instance the Seed of Hemp, which being but a little Seed, in a short time produces a large Sail, that by the help of the Wind carries a Ship all over the World, occasioning men, as if they had not Earth to perish in, to perish in the Sea likewise. I omit the many Laws, and Maxims, and Observations of Hus∣bandmen, Shepherds, Fishers, Hunters and Fowlers, so ridiculous, and not only foolish and ridiculous, but Superstitious, and Repugnant to the Law of God; How to prevent Storms, make their Seed Fruitful, kill Weeds, scare Wild Beasts, stop the flight of Beasts and Birds, the swimming of Fishes, to charm away all manner of Diseases; of all which those Wise Men be∣fore named have written very seriously, and with great cruelty.
CHAP. LXXIX.
Of the Art Military.
BUT now from Husbandmen, let us pass to Soul∣diers
chosen out of the Countrymen, and there∣fore
more fit for Fight, as saith Vegetius: and whom
Cate affirms to make the strongest and hardiest Soul∣diers:
and we find in Scripture, That Cain the first
Warrier or slayer of Men, was a Husbandman and a
Hunter. Therefore the Art of War ought least to be
despis'd, which, as Valerius remembers, made the Ro∣man
Empire Mistress of all Italy, and of many Cities
and Kingdoms of great and Warlike Nations beside;
open'd the streights of the Pontick-Sea, forc'd through
the close passages of the Alps and Taurus. And Scipio
Africanus glories in Ennius, that by the slaughter and
Blood of his Enemies, he open'd a way to Immortali∣ty.
Page 254

To whom Cicero assents, saying, that Hercules
ascended to Heaven by the same means. The Lace∣demonians
are said to be the first that deliver'd Rules
for teaching this Art; and therefore Hannibal having
taken a Resolution to Invade Italy, desired a Lacede∣monian
General: Under the Power of Lacedemon ma∣ny
Kingdoms and Nations grew great; neglected by
her, or neglecting her, from large Dominion they fell
to nothing: for under the Leading of rash Captains
fell the Warlike Numantia, Corinth, the curious Proud
Thebes, the Learned Athens, the Holy Jerusalem, and
at last the most Potent Rome. This Art, writ with
much more Blood than the Laws of Draco, teaches ye
how advantageously and neatly to order a Battle, to
Assail the Enemy, to use Stratagems, to move Vigo∣rously
forward, to Retreat, to maintain a Shock, to
strike to purpose, to avoid the stroaks to handle nim∣bly
all manner of Arms, to pursue, when to leave Pur∣suing;
when to Pursue far, when not too far; when
to fall to the Spoil, to rally, make good Breaches, de∣fend
Forts and Towns. It teaches ye also how to pre∣pare
and Rig out great Navies, build Castles, fortifie
Towns, place fit Garrisons; to Encamp, cast Trenches,
Mine, Countermine, make Engines, Assault Ramplers,
provide Provision necessary for the Army, to place and
avoid Ambushments, and the like; also to Besiege Ci∣ties,
plant Batteries, advance the Trenches, dig down
the Walls, shake down the Towers, scale Walls, to
burn and demolish Towns and Castles, to spoil Tem∣ples,
plunder Cities, depopulate Countries, abolish Laws,
adulterate Matrons, vitiate Widdows, ravish Virgins;
to Wound, take Prisoners, Captivate and Kill. So that
the whole Art studies nothing else but the subversion
of Mankind, transforming Men into Beasts and Mon∣sters.
So that War is nothing but a general Homicide
and Robbery by mutual Consent. Neither are Soldiers
Page 255

other than stipendiary Theeves arm'd to the subversion
of the Commonwealth. Now the Events of War be∣ing
always uncertain, and that Fortune, not Skill affords
Victory; to what purpose serve all the Stratagems,
Ambuscades, and Rules of War? Yet the Divine Plato
praises this Art, Teaches it to his Scholars, and com∣mands
them to be enroll'd as soon as fit for service:
and the Famous Cyrus affirm'd, That War was as
necessary as Agriculture: Nay, St. Austin and St. Ber∣nard,
Catholick Doctors of the Church, have approved
thereof; neither do the Pontifical Decretals at all im∣pugne
it, though Christ and his Apostles teach quite
another Doctrine. So that contrary to the Doctrine
of Christ, it has obtain'd no small Honour in the Church,
by reason of the many Orders of Holy Soldiers, all
whose Religion, consists in Blood, Slaughter, Rapine
and Pyracy, under pretence of defending and enlar∣ging
the Christian Faith; as if the Intention of Christ
had been to spread his Gospel, not by Preaching, but
by force of Arms; not by Confession, and simpleness
of Heart, but by Menaces, and high Threats of Ruine
and Destruction, strength of Arms, Slaughter and
Massacres of Mankind. Nor is it enough for these
Soldiers to bear their Arms against the Turks, Saracens,
and Pagans, unless they Fight also for Christians against
Christians. War and Warfare have begot many Bi∣shops,
and it is not seldome that they Fight stiffly for
the Popedome; which made the Holy Bishop of Camora
Affirm, That seldom any Pope ascends the Chair with∣out
the Blood of the Saints; and it is call'd constancy
of Martrydome in those that dye Fighting desperately
for the Papal Seat. Concerning the Art of War, Ze∣nophon,
Zenocrates, Onozander, Cato Censorius, Corneli∣us
Celsus, Iginius, Vegetius, Frontinus, Helianus, Mo∣destus,
and many of the Ancients; among the Mo∣derns,
Volturius, Nicholas the Florentine, James Earl of
Page 256
Porcia, and some few others. These are great Doctors
in the Art, but Speculative, and therefore not so dan∣gerous
as the Practisers. Now as to the Titles, Dig∣nities,
and Degrees of the Scholars, there are neither
Batchelors, Masters, nor Doctors; Neither are they,
as they are vulgarly, to be call'd Emperors, Dukes,
Earls, Marquesses, Knights, Captains, Centurions,
Lieutenants, Ensignes, names begotten by injury and
Ambition; but Thieves, House-breakers, Robbers,
Murderers, Sacrilegious, Fencers, Adulterers, Panders,
Whoremongers, Traitors, Gamesters, Blasphemers, Par∣ricides,
Incendiaries, Pirates, and Tyrants. All which
who ever would express in one Word, let him call
'um Soldiers, that is to say, the most barbarous dregs
of Wicked Men, whom their own wicked Natures and
Desires carry headlong to all Villany: among whom
the Name of Dignity and Liberty takes the freedome
to commit all sorts of Enormity and Cruelty, seeking
all occasions of Mischief, looking upon Innocency to
be a kind of likeness of Death, all of 'um being one
body of their Father the Devil: Like the Leviathan,
of whom thus speaketh Job, They are a body Arm'd
with scales like strong shields, and which is sure Seal'd.
One is set to another, that no wind can come between them.
One is set to another; they stick together that they cannot
be sundred, Job 41. They assist one another and are assem∣bled
together against the Lord, and against his Christ, Psa.2.
Neither are Purple, Chains of Gold, Garlands & Crowns
the Ensignes of War, but wounded breasts, and bodies
deformed with scarrs. An Exercise which is never per∣form'd
but with the ruine and mischief of many, the
destruction of Good Manners, Laws and Piety; dia∣metrically
at Enmity with Christ, with Happiness, with
Peace, with Charity, with Innocency and Patience.
The Rewards thereof are Glory got by the Effusion of
humane Blood, Enlargement of Dominion, out of a
Page 257

greedy desire of Rule and Possession, obtain'd with
the Damnation of many Souls. For seeing that Victo∣ry
is the End whereat all War drives, no man can be
a Conqueror, but he must be a Murtherer; neither can
any one be overcome, but he must wickedly Perish:
Therefore the Death of Souldiers is the most desperate,
sin writing but a bad Epitaph upon their Graves.
They that kill are wicked, though the War be just;
For Souldiers consider not the justness of the War, but
what Plunder and Booty they shall get from those
that they kill. If there are any who are justly slain,
yet they that claim Honour by doing the Fact, make
themselves but a kind of Butchers, or Hangmen, who
while the Laws are so strict against Thieves, Incen∣diaries,
Robbers, Homicides and Murtherers, yet pre∣sume
under the Title and Pretence of being Warriors,
to be accompted Noble and Virtuous.

CHAP. LXXX.
Of Nobility.
THus we find the Original of Nobility to spring
from War, a Dignity obtain'd by Butchery,
out of the blood and slaughter of the Enemy, and
adorn'd with Ensigns of Publick Honour. This was
the reason of so many sorts of Crowns among the
Romans, Civil, Mural, Obsidional, Naval; so many
Military largesses of Bracelets, Spears, Trappings,
Chains, Rings, Statues, and Images; from whence the
Pedegrees of Nobility took their first rise. Among
the Carthaginians they had so many Rings given 'um
as they had been present in Fights: the Iberians rais'd
about the Sepulchre of the Dead so many Obelisques
Page 258

as he had slain Enemies. Among the Scythians, at
their Publick Festivals, it was Lawful for none to re∣ceive
the Cup that was openly carried about, but they
who had slain an Adversary. Among the Macedonians
there was a Law, That he that had not slain an Enemy,
should be girt with a Headstal or Capistrum, in de∣•ision
of his Cowardise. Among the Germans, no
man was to Marry a Wife, till he had brought the
Head of a slain Enemy before the King. And many
times the Indignity which many Persons have thought
has been put upon 'um in not being rewarded accor∣ding
to the Services which they presum'd themselves
to have done in War, had urg'd 'um to take up Arms
against their Country: Examples whereof we find in
Coriolanus, the Gracchi, Sylla, Marius, Sertorius, Catiline
and Caesar. Therefore is we do but Examine the Foun∣dations
and first Beginnings of Nobility, we shall find
it acquir'd by Perfidiousness and Cruelty; if the growth
thereof, we shall find it increased by Mercenary War
and Robbery. If we look into the Original of King∣doms
and Empires, we shall meet with most Impi∣ous
Murthers of Parents and Brothers, Tragical Match∣es,
Fathers expell'd from their Kingdoms by their
Sons: and therefore let us view a little the Infancy of
Nobility, and we shall find it to be nothing but a stur∣dy
Power, and robustious Dignity, a Happiness got by
Wickedness, and the Inheritance of the worst of Chil∣dren:
And that this is apparent, is evident out of
Scripture, and no less manifest out of the Ancient
and Modern Histories of the Gentiles. For no sooner
had Adam at the first Creation of the World begot his
First-born Cain the Husbandman, and his other son Abel
the Shepherd, but there began a distinction of Power:
Abel seem'd to resemble the Commonalty, Cain the No∣bility,
who being according to the Flesh proud and
cruel, and a Persecutor of him that was according to
Page 259

the Spirit meek and gentle, slew his Brother. But the
Commonalty was again restor'd in the Birth of Seth, the
third Son of Adam; so that Cain was the first Author
of Parricide and Nobility together; who contemning
the Laws of God and Nature, yet trusting in his own
strength, and Usurping Dominion to himself, he built
Cities, instituted Empire, and by Law began to curb
Men Created free by God, the sons also of the Holy
Generation; and to bring them into servitude and
subjection, till they themselves contemning the Com∣mand
of God, all Flesh soon growing Corrupt,
by promiscuous Copulation begat Giants, which the
Scripture seems to Interpret, men Powerful in their
Time, and famous for their Deeds. And this is the
most apt and real definition of Nobility; for these
were they that first oppress'd the Weak, advancing
themselves by Robbery and Spoil, and glorying in their
great Riches, spread the greatness of their Fame by cal∣ling
Regions, Rivers, Mountains, Cities, and Seas by
their own names; of whom Cain the first Parent, by
nature Wicked, enviously and inwardly malitious of
God, incorrigible, a treacherous dissembler of his An∣ger,
slew his own brother, adding Blasphemy to Par∣ricide.
And thus we see the Primitive and most An∣cient
Ornaments, the chief Vertues and Embellishments
which continue to this very day, whose first Author
was the Father of the Gyants whom God destroyed in
the Deluge, reserving only Noah a Just Man, of the
Generation of Seth. This Noah had three sons, Sem, Ja∣phet,
and Ham, who restoring the World after the Flood,
according to the Custome of the Ancient Gyants, be∣gan
to build Towns and Cities; which is the Reason
that from Noah till Abraham the Scripture makes no
mention of Just Men: wherefore we are to believe,
That all from Noah to Abraham were the Architects of
Nobility, that is, of powerful Impiety, Confusion, Pow∣er,
Page 260

Warfare, Violence, Oppression, Hunting, Luxury,
Pomp, Vanity, and such other marks of Nobility, with
which the sons of Noah were stamp'd. Among others
Cham, because he was wickeder than the rest, and the
first that was disobedient to his Father, therefore he
was thought fittest to be the sole Monarch of the
World at that time: he begat Nimrod, whom the Scrip∣ture
describes to be a mighty Potentate upon the Earth,
a mighty Hunter before the Lord, some read it, against
the Lord. He built Babylon the Great, and gave the
first occasion of the Confusion of Languages; set down
Rules how to Govern; distinguishing the degrees of
Honour, Dignity, Offices, and Arms. After that,
Laws being made to curb the Commonalty, then was
slavery and subjection introduc'd, Taxes laid upon
the People, Armies were rais'd, and cruel Wars were
first carried on. From the same Cham proceeded Chus,
from whom the Aethiopians; Misraim from whom the
Egyptians; and Canaan, from whom the Canaanites.
The most noble and populous Nations, but the wick∣edest,
most reprobate, and accursed of God. At length,
after some process of time, again God Elected a Just
Man, even the Patriarch Abraham, from whose Loyns
he might raise to himself a Holy Seed and People,
whom he distinguished by the Mark of Circumcision,
from the Multitude of all other Nations: he begat two
sons, one of his Maid-servant, Natural, the other of his
Wife, Legitimate. Ishmael became a fierce Hunter, a Po∣tentate,
Prince of the Ishmaelites, giving from his own a
lasting Name to his Nation; and God blessed him, and e∣stablished
his Grandeur and Nobility upon the foundati∣ons
of War & Rapine, saying, And he shall be a wild man;
his hand shall be against every man, and every mans hand a∣gainst
him; and he shall dwell in the midst of all his Bre∣thren.
But Isaac observing the Religion of his Father, kept
his Flock, and had at length by his Wife Rebecca two sons,
Page 261
Jacob and Esau; Esau a man whom God belov'd not,
red and hairy, a Hunter, a Bowman, and a Glutton,
insomuch that for one mess of Pottage he sold his
Birthright; he became a Potent Man, and Prince of the
Idumeans, receiving for his blessing the fat of the Earth
and the dew of Heaven, but to live by his Sword and in
servitude. Jacob being a Just Man, an Exile with his
Uncle Laban, fed his Uncles Sheep, whose Daughters
when he had both earn'd by an Apprentiship of Four∣teeen
years for his Wives, he begat of their bodies
Twelve Children; and his Name was called Israel,
which Name he left to his Posterity the people of Isra∣el.
By the names of his Twelve Sons, Reuben, Si∣meon,
Levi, Judah, Issachar, Zebulon, Joseph, Benjamin,
Dan, Naphtali, Gad, and Ashur, were the Twelve
Tribes of the whole Nation called: But Joseph was
sold by his Brethren into Egypt, where he was instru∣cted
in all the Learning of the Egyptians, made a most
skilful Interpreter of Dreams; which he made use of
in Prison. So skilful in Oeconomicks, that by his In∣genuity
he found out new ways of increasing the
Publick Revenue, and heaping up Riches to himself;
whereupon he became a great Favorite of Pharaoh's,
being constituted by him Lord and Governour over
all Egypt: and of a Slave, was created Noble, after
the solemn Custome of Egypt, for the King put his
Ring upon his finger, and a Chain of Gold about his
neck; clad him with Purple, made him to ride in his
Chariot, the Crier proclaiming, That all men reverence
and esteem him as one of the chief Nobility. The like
manner of ennobling of men we finde the Persians to
have used; of which Mordecai the Hebrew ennobled by
Artaxerxes in Esther was an Example, from whence the
Custome of creating Noblemen has continued to this
day among the following Races of Emperours and
Kings: of which some of 'um purchase their Nobi∣lity
Page 262

with Money, others by Pimping and Pandarism,
others by Poyson, others by Parricide: Many by Trea∣son
have been advanc'd to Grandeur and great Power,
as we observe in the Histories of Euthierates, Philocra∣tes,
Euphorbus, and Philager. Many more by Flat∣tery,
Detraction, Calumny, and Sycophantry; many
by prostituting their Wives and Daughters to Kings;
many by Hunting, Rapine, Murther, and Witchcraft,
have attain'd the highest degrees of Honour. But
let us return to Joseph. He growing great in the house
of Pharaob, and having begat his eldest Son Manas∣seh,
pufft up with his unexpected Nobility, not with∣out
blame, spake too severely in contempt of his Fa∣ther's
house and his own Family: God, said he, hath
made me forget all my labours and my fathers houshold:
For which cause when Jacob blessed the two Sons of
Joseph, he set Ephraim before Manasseh. Joseph also,
although he were the Son of Jacob, yet by reason of
his Nobility contemptible in the sight of God, was
not honour'd to have any one of the Tribes bear his
name, which was given to his two Sons Ephraim and
Manasseh. After this the people of Israel liv'd in E∣gypt,
and kept Sheep in the Land of Goshen; but when
they grew numerous and populous, they grew also
suspected and envi'd by the Potentates and Kings of
Egypt, who thereupon thought to oppress 'um with
continual hard labour and servitude. They also slew
their Male-children, thinking to have quite extirpated
them from the Earth: But one of those Children, be∣cause
of his Beauty, was preserv'd by the Daughter of
Pharaoh, who adopted him for her Son, and call'd him
Moses, because she had preserv'd him out of the Water.
Moses therefore grew up in the house of the King,
and being bred up in all the Learning of the Egyptians,
was accounted as the King's Son, was made a great
man, and Captain of Pharaoh's Army against the AE∣thiopians;
Page 263

but having married the King of AEthiopia's
Daughter, he got the ill will of the Egyptian Lords;
and being banish'd out of Egypt, fled into Midian,
where at a certain Well taking part with certain Dam∣sels
against the Shepherds of that Country, for that
kindness he had bestow'd on him for a Wise one of
those Virgins, the Daughter of the Priest of Midian.
At length increasing in Age and Wisdome, and remem∣bring
himself to be an Hebrew, he return'd into E∣gypt,
and renouncing his Egyptian Honours, encoura∣ged
by God, he undertook to be Captain of the Chil∣dren
of Israel; and by the assistance of many Miracles
carried them out of Egypt: and when the people had
sinned against God in making a golden Calf, Moses be∣ing
angry, calling to his aid the strong men of the Sons
of Levi, commanded 'um, saying, Put every man his
sword to his side, go to and fro from gate to gate through
the host, and slay every man his brother, and every man
his companion, and every man his Neighbour. Now af∣ter
he had made this memorable Slaughter of about
three, some say three and twenty thousand persons, he
bless'd 'um, saying, Consecrate your hands, or ye have
consecrated your hands this day unto the Lord, every man
upon his son, and upon his brother, that there may be
given you a blessing this day; fulfilling what was said
by Jacob of his Sons Simeon and Levi, calling them
Instruments of Cruelty in their habitations, cursing their
wrath, for it was fierce; and their rage, for it was cruel.
And thus we finde this signal Slaughter to be the first
Original of Nobility in Israel: For after that did Mo∣ses
appoint Princes and Captains among 'um, Captains
of hundreds, Captains of fifties and tens; famous
Warriors & stout Fighters through their Tribes and Fa∣milies:
Among whom if there were any that excell'd in
valour and strength, him they made their Chief, giving
him the power of Judgment and Command. For
Page 264

they had no King, but were govern'd by Judges; a∣mong
whom Joshua a Nobleman, strong, warlike, a
vanquisher of Kings, not fearing any man, after Moses
was dead, held the most Supream Command; af∣ter
whose death they liv'd under a Democracie, with∣out
any Prince or Leader. But growing seditious, fell
out one among another, and had almost totally extir∣pated
the Tribe of Benjamin, insomuch that there
were not above six hundred men remaining. And
when they had forsworn to given 'um their own Daugh∣ters,
they contriv'd a way to let 'um have four hundred
of the Virgins of Jabesh-Gilead, and for the other two
hundred they were permitted to take 'um by force from
the men of Silo. And thus was fulfill'd the Blessing
of Benjamin's Nobility, like unto a Wolf seizing his
Prey in the morning, and diving his Prey in the
evening. After this they return'd to Aristocracie, and
the Government of Princes; among whom Abimelech
the natural Son of Gideon, of the Tribe of Manasseh,
having slain seventy of his legitimate Brethren upon
one stone, obtain'd the Kingdom, and rul'd in Sichem.
After this the people universally clamouring for a
King, God gave them Kings in his wrath; very few
good, very many wicked. For the Lord was angry
with them, forewarning them of the high Preroga∣tive
of Kings, and the subjection they must suffer un∣der
'um; affirming that Kings would take their Sons
and their Daughters, and would make Carters and in∣feriour
Servants of 'um; that they would at their
own pleasure take their Lands, their Farms, their Men-servants,
and their Maid-servants, and employ 'um in
his own service; and that as often as the King was
wicked and did evil, the people would suffer for his
sake. The first King he gave them, was a young man
of the Tribe of Benjamin, named Saul, a man of
great strength, tall of Stature, insomuch that he was
Page 265

higher than any of the rest of the people from the
shoulders upwards: and God struck such an awe upon
the peoples Spirits, that they esteem'd and reverenc'd
him as a sacred Minister of God. This man, before
he began to raign, was as innocent as a Childe of one
year old; but having obtain'd the Kingdom, he be∣came
a wicked man, and a Son of Belial. Therefore
God took the Kingdom from Saul, and gave it to Da∣vid
the Son of Jesse, of the Tribe of Judah: He from
a Shepherd was advanc'd to be King; but then being
infected with the contagion of Nobility, he also be∣came
a man of sin, Sacrilegious, an Adulterer, a Mur∣therer,
though God in his mercy did not quite forsake
him. He raign'd at first in Hebron, Ishbosheth the Son
of Saul raigning beyong Jordan; after which he
raign'd over all Israel in Jerusalem. Nor could he
raign in peace neither; for while he was yet alive, his
Son Absalon invaded the Kingdom in Hebron; who be∣ing
slain, Siba the Son of Bochra rebell'd again: Af∣ter
that Adoniah his other Son attempted to gain the
Crown, at what time David on his death-bed appoin∣ted
Solomon his younger Son, born of Bathsheba the A∣dulteress,
to inherit his Throne. He being the first ab∣solute
Monarch of the Hebrews, confirm'd himself
therein by the Murther of his Brother Adoniah; but
being once establish'd, he forsook the ways of God, and
•ell to Fornication and Idolatry. His bad Son Reho∣boam
succeeded him, a great sinner against God; there∣fore
the sole Monarchy of the people was taken from
him, ten of the Tribes revolting from his Government,
chusing to themselves Jeroboam for their King, a most
wicked man of the Tribe of Dan, who poyson'd all
Israel, seducing the ten Tribes to Idolatry, setting up
Golden Calves in Samaria, that the Blessing might be
fulfil'd, saying, Dan shall be a Serpent by the way, an
Adder by the path, biting the horse heels, so that his ri∣der
Page 266

shall fall backward. As for the Tribe of Judah, it
remain'd quite under the Posterity of David, accor∣ding
to the Prophesie of Jacob, That the Scepter was
not to depart from Judah till the Messiah came. Yet
was Judah one of the worst of Jacob's Sons, and one
that lay with his Mother-in-Law. His Sons also were
most lewd and evil; wherefore the blessing of Power
and Nobility was granted to him in the enjoyment of
the Scepter, and his blessing to be as strong as a Li∣on.
After that the people of Edom and Jobne revol∣ted
from the King of Israel, chusing Rulers of their
own at their own will and pleasure, and God promis'd
to Esau that he should shake off the Yoak. Among
all the Kings of Juda and Israel, scarce four were
known to be good. At last their Kings and all their
Nobility being ruin'd and overcome, the Jews were
carried Captive to Babylon. In process of time, God
taking compassion of their Calamities, where they
erected a king of Popular Government, living happi∣ly
under the command of their Priest, and the chief
Heads of their Tribes, until Aristobulus the Son of
Hircanus took the Regal Diadem, and renewed the
Kingdom of the Jews, with the murther of his Mo∣ther
and Brothers: To him many Kings succeeded, till
at length, under Archelaus an insolent and obscene Ty∣rant,
the Kingdom was by the Romans reduc'd into a
Province, and last of all wholly ruin'd and laid waste
by Vespasian and Titus; the whole Nation being scat∣ter'd
over the whole world from that time to this day
in a continu'd servitude. All this I thought conve∣nient
to repeat out of the Sacred Scripture, to the end
I might make it apparent that at the beginning of the
world there was no Nobility whose Original was not
evil even among the people of God, and that Nobility
is nothing else but the reward of publick Iniquity;
and by how much the life of a man is most polluted,
Page 267

so much the more famous it shall be accompted; the
fuller of wickedness, the greater his Glory and Recom∣pence.
As Diomed the Pirate, when he was taken,
wittily pleaded before Alexander, I, said he, because I
rob but with one Ship, am accus'd for being a Pirate:
Thou, because thou dost the same thing with a great Navy,
are call'd an Emperour: If thou wert single and a Cap∣tive,
thou wouldst be a Pirate; if I had an Army at my
command, I should be esteem'd an Emperour: For as to
the matter we differ not, unless it may not be disputed
whether he be not the worst that takes with greatest vio∣lence,
who deserts Justice most manifestly, and contemns
and breaks the Law. For those whom I fly, thou pur∣suest:
those whom I honour, thou contemnest. The hard∣•ness
of my Fortune, and the narrowness of my Estate,
makes me; thy intolerable Pride, and insatiable Ava∣•rice,
makes thee a Thief. If my wilde Fortune would
grow more tame, perhaps I might be better; but if thou
wert more fortunate, thou wouldst be worse. Alexander
admiring the constancy of the man, caus'd him to be
•ifted in his Army, that he might lawfully fight and
make War, that is, rob and steal. Now to proceed to
the Histories of the Ethnicks, I shall from thence also
•hew, that Nobility and Greatness is nothing but Im∣probity,
Madness, Robbery, Rapine, Homicide, Luxu∣ry;
the sport of Hunting and violence arising from
principles of disorder, prosecuted more wicked, and
always coming to a disastrous end; all which shall be
made out from the four famous Monarchies, as also
from the success of other more petty Kingdoms. The
first Monarchy then after the Flood, was that of the
Assyrians, the Founder whereof was Ninus, who first
of all not content with the bounds of his own Em∣pire,
resolv'd to extend his Dominions as far as he
could, made cruel Wars upon his Neighbours, subdu∣•ng
all the Eastern Nations, and increasing the vast∣ness
Page 268

of his Empire with new Acquests and successful Vi∣ctories.
he brought all Asia & Pontus under his subjecti∣on.
He also murther'd Zoroastes King of the Bactrians.
Ninus had a Wife nam'd Semiramis; she begg'd of her
Husband that she might rule onely five days; which
being granted her, she took the Regal Ornaments, and
seating her self in the Royal Throne, commanded the
Guard to kill her Husband; who being slain, she suc∣ceeded
him in the Empire, & not satisfi'd with the large
extent of her Dominions, she conquer'd Ethiopia, and
carried the War into India: she Wall'd Babylon with
a most stately and magnificent Wall, and at length is
kill'd by her Son Ninus the second, whom she had wic∣kedly
conceiv'd, impiously expos'd, and incestuously
known. Under these Murtherers the Assyrian Monar∣chy
took its original of Grandeur, till extinguish'd by
the death of Sardanapalus, a man more vicious and
effeminate than any woman, whom Arbactus Prefect
of Media slew in the midst of all his Concubines, and
taking upon him the Kingdom, translated the Empire
from the Assyrians to the Medes, which Cyrus afterwards
translated to the Persians, among whom Cambyses his
Son, founder of New Babylon, joyning and adding by
conquest many Kingdoms to his own, began the second
Monarchy, which he confirm'd to himself by the mur∣ther
of his Brother and Son. This Empire declin'd
under Narsus the Son of Ochus, who being slain by
Bagoas the Eunuch, Darius succeeded him; and he
being overthrown by Alexander, put a period to
the Persian Monarchy, with his life; which the
said Alexander, conscious with his adulterous Mother
of his Fathers death, and indeed the contriver thereof
translated again to the Macedonians. The fourth
Monarchy was that of the Romans, the most powerful•
and of largest extent: but should we repeat the suc∣cessions
of Governments from the building of the
Page 269

City, we finde it founded upon most wicked begin∣nings,
and maintain'd by as bad principles: Let us
therefore observe who were the Founders of this great
City. Rome was built by two Twins, Remus and Ro∣mulus,
incestuously begot upon a Vestal Nun. Remus
at the beginning of his Government was murthered
by Romulus, a second Cain; who suffering himself to
be call'd the Son of the Gods, having gather'd toge∣ther
a Crew of detestable Villains, ravish'd the Daugh∣ters
of the Sabines to get themselves Wives; and from
them sprung the Off-spring of Roman Giants so for∣midable
to all the world. After this, thirsting after
the blood of his Father-in-Law, he slew Titus Tatius,
a good Old man, and Captain of the Sabines; having
drawn him into a League, and associated him into Part∣nership
of the Kingdom. These were the Originals
of the Roman Empire, which for two hundred forty
three years was govern'd by cruel Kings, and ended
under Tarquinius the Proud, exil'd for the Rape of
Lucrece. And as the Posterity of Cain ended in the
seventh Generation destroy'd by the Flood, so these
Roman Successors in the Seventh King from Romulus,
were driven out of the City by Popular Tumult. Howe∣ver,
though the Romans threw off the Yoak of Kingship,
yet they could not shake off the Yoke of Servitude. For
the Kings being now thrown out, and the Govern∣ment
translated into the hands of the Nobility, Brutus
a Nobleman was the first Roman Consul chosen. He
to establish the Foundations of intended Empire, not
onely labour'd to equal Romulus, the first Founder of
the City, in Murther, but also to outdo him; for he
slew two of his own Sons, and two of his Wives Bro∣thers
in the Market-place, after he had caus'd 'um to
be publickly whip'd. After this the Government con∣tinued
for many Ages, sometimes in the hands of the
Nobility, sometimes of the Commonalty, under the
Page 270

power and command of sundry Magistrates and pet∣ty
Tyrannies; at length under Julius Caesar, a man I
cannot say whether stronger in War, or corrupter in
Manners; and afterwards under Antonius, a man in∣slav'd
to Lust and Luxury, wholly determin'd: After
which the whole Command of the Roman Empire fell
into the sole hands of Octavianus Augustus. In him
began the fourth Monarchy of the World, but not
without Murther: for though Augustus was accomp∣ted
one of the mildest Princes in the world, yet he
put to death a Son and a Daughter of his Uncle Cae∣sar,
begot upon Cleopatra, though his Uncle had A∣dopted
him, and left him his Heir by Will, not regar∣ding
Name, Kindness, Affinity, nor Childhood. And
now the Roman Emperours held the Monarchy of the
world, among whom behold these Monsters of Cruelty
and Impiety, Nero, Domitian, Caligula, Heliogabalus, Ga∣lienus,
and others, under whom the whole world was
oppress'd, till Constantine the Great having slain Max∣entius,
for his Lust and Cruelty hated of the Roman
people, was proclaim'd Emperour. He, because he
re-edifi'd Byzantium, making her equal with Rome, or
else as it were a new Rome, and commanded it to be
call'd Constantinople, from his own name, seems to have
translated the Roman Empire to the Greeks, and at
Constantinople, as Romulus at Rome, assur'd it to himself
by the murther of the two Licinii, the Husband and Son
of his Sister, as also of his own Childe and Wife.
Thus the Empire remain'd among the Greeks till the
time of Charles the Great, under whom the name of
the Empire onely was remov'd into Germany. And
thus far for Monarchies. Let us make inquiry into the
beginnings of some other Kingdoms, and we shall
finde them founded upon no better principles, nor up∣held
by less impiety, nor the occasions of their disso∣lutions
less remarkable. I shall omit the Murthers
Page 271

of Dardanus, and by what devilish contrivances ha∣ving
besotted the Greeks to be his impious accompli∣ces,
he laid the Foundation of the Greek Monarchie.
I omit the Governments obtain'd by the murthers of
their Husbands, as the stories relate concerning the
Amazonians. I come to later times, and the verges of
our own memories. In Spain, in the time of Theo∣dosius
the Emperour, Alarick the Goth was the first
that raign'd, at which time the Vandals also possess'd
a great part of the same Country. The first King of
the Goths that obtain'd the Monarchy of Spain, was
S•ytilla, which Roderick the King, because he had ravish'd
Julia Daughter of the Prefect of the Province of Tingi∣tana,
some while after lost to the Saracens or Moors, who
after him possess'd Spain, till Pelagius having again
recover'd some places, they were then call'd no more
Kings of the Goths, but Kings of Spain, the Seat of
the Empire being settled at Leon, until the raign of
Ferdinando the Holy, who first call'd himself King of
Castile, who having slain his Brother Garsias, by means
of that parricide obtain'd the Kingdom of Navarre.
Their Brother Romanus, whom their Father had be∣got
upon a Concubine, being a warlike and fierce man,
became the first King of Arragon. The first King of
Portugal was Alphonsus the Son of Henry of Lorain
and Terese the Bastard-daughter of Alphonsus King of
Castile; A stout man at Arms, who slew five Princes
or great Governours of the Saracens in one Battel;
which was the reason that the Kings of Portugal carry
five Shields for their Arms: yet was this Alphonsus
curst and cruel to his Mother, whom because she mar∣ried
a second time, he cast into perpetual imprison∣ment,
nor could be mov'd to set her free by any per∣swasions,
intreaties, prayers, or menaces of Ecclesi∣astical
Censure. Thus all the Kingdoms of Spain
have been obtain'd by unheard-of Villanies, and held
Page 272

by the same Arts. I omit the Kingdoms of the Bur∣gundians
and Lombards, compos'd of the greatest and
most famous people of Germany, and begun in Lom∣bardy
by Alboynus, in Burgundy by Gondaicus, and in
both places maintain'd and propagated by Murther and
Bloodshed. Let us view the most Potent Kingdom of
the Franks in Gallia, whose first Foundations were laid
by Pharamond Son of Meroveus, who coming out of
Germany into France, was made King of the Franks;
excelling in nothing more than in Cruelty and Fierce∣ness:
His Posterity remain'd till the time of Childe∣rick
the Third, who for his sloth and libidinous wan∣tonness
was depos'd from his Kingdom, and thrust into
a Monastery. In his place was Pipin advanc'd, Steward
of Childerick's House, who having got the Kingdom
for himself and his Posterity by treason, establish'd his
own Power by the Murther of Grifo his Brother. His
Posterity continu'd to Lewis the Second, Son of Lotha∣rius,
who for adulterating his Wife Blanch's bed, was
poyson'd by her: at which time Hugh Capet laid vio∣lent
hands upon the Scepter; a stout Warrier, and there
highly esteem'd by the Parisians; but otherwise igno∣ble,
as being the Son of a Butcher. He rebelling a∣gainst
Charles the Uncle of Lewis, and right Heir of
the Crown, scrapes together a loose Band of debauch'd
fellows and Vagabonds, and having got the said Charles
into his hands by treachery, thrust him into Prison,
and there kept him till he di'd; and thus having most
barbarously murther'd his King and Prince, he assum'd
the Regal Diadem, changing a Kingdom into a Butch∣ers
shop; whose Succession endures to this day. It
would be too long and tedious in this place to enume∣rate
the Originals of all Kingdoms, and discourse the
Histories of all Antiquity. I have in another Volume
writ more at large of what I have here but lightly
touch'd, where I have painted out Nobility it self in
Page 273

its proper Colours and Lineaments; and I have shewed
that there never was, nor is any Kingdom in the
world, or famous Principality, the Foundations whereof
were not built upon Particide, Treachery, Perfidious∣ness,
Cruelty, Murther, Slaughter, and other most hor∣rid
Crimes, the Arts and Utensils of Nobility, whereof
when we see the Head, we may easily conjecture at
the monstrosity of the rest of the Members; onely
prompt and ready for the Execution of all manner of
Vice, Violence, Rapine, Murther, Men-hunting, and
Lust. Would any person become Noble, let him be
a Huntsman, this is the first step to Preferment; or
let him be a mercenary Souldier, and let himself out
to commit Murther: This is the true Noble vertue,
whereby he that shews himself the bravest and stoutest
Thief, shall deserve the greatest Honour and Dignity.
He that is a Fool or a Coward, let him buy Nobility
with money; for Nobility is often expos'd at the
Market: Or if he cannot do that, let him flatter Great
men and Princes, Pimp for Noblemens Wives, prosti∣tute
his own Wife and Daughter to the Kings plea∣sure,
marry the Kings Cast-Mistrisses, or espouse his
natural Daughters; and this is the highest Degree of
Nobility, for then he becomes embodied to the Root.
These are the High-ways, these are the Steps and Lad∣ders
by which men most compendiously climb up to the
top of Honour. Now they who would appear more
magnificent and noble than others, boast themselves to
be of the Race of those, which there is no body but
would contemn, that is to say, Macedonians, Trojans, Va∣gabonds,
Fugitives, and Exiles, infamous for thousands
of Crimes and Misdemeanors: and yet forsooth we
must magnifie & extol this Nobility, that had such nefa∣rious
beginnings. Others deducing their Pedegrees from
Whores and Concubines, cover their shame with some
Fable, as we read in the Story of Melusina. There are
Page 274

others that have had other most wicked Originals,
from Incest, Rapes, Fornications, and Adulteries. Thus
Baldwin was made Earl of Flanders by Charles the
Bald, who had ravish'd his Daughter. For the same rea∣son
were those Marquesses of Piedmont, viz. Montfer∣rate,
Saluces, Sena, and others, advanc'd by Otho the
Emperour. For Kings and Emperours are wont, when
they cannot for shame punish an Injury, to honour the
Actors with some Title of Dignity. Moreover, there
are •our principal Gifts in Noblemen, wherein consists
their chief Vertue and Knowledge, if not their onely
Happiness: Their first is Rapaciousness, whereby they
are taught and instructed to Desire, Gain, and Possess,
contrary to all Law and Equity. The second is Plea∣sure,
which carries 'um headlong to all Voluptuous∣ness
and Luxury. The third is Liberty, whereby,
guarded with the powers of Violence, they presume
in contempt of the Law, to act according to their
pleasures. The fourth is Ambition, which swells 'um
to seek advancement beyond their Merit, and to stop
at no wickedness or villany while they are in the pur∣sute
of vain Honour. Lastly, the compleatness of
Nobility is discern'd in these things: if he be a good
Hun•sman, if he be cunning in the wicked Arts of
Gaming, if he be able to shew his great strength in
Drinking, if the force and vigour of Nature become
renown'd by his mighty Acts of Venery, if he be
addicted to Pride, Luxury, and Intemperance, if he
be an enemie of Vertue, or grow forgetful that he
was born, and that he shall die. More noble yet,
if these Impieties be but successive from Father to Son,
and be inculcated into their Youth by great Authorities.

If the Old man be fortunate in Play,
'Tis fit the H•ir should thrive the self-same way.
Page 275
These are the signal Vertues of Noblemen. But there is another sort of Industry among the Nobility, where∣in they are most excellent above others, to make them∣selves to be accompted all this while honest and good, famous for Prudence, Liberality, Piety, and Justice; to which end they faign themselves courteous, fair-spoken, affable, making a conspicuous shew of all Vertue: They steep their Speeches in Oyl: they ban∣quet splendidly from house to house, talk freely of State-affairs, observe the opinions of other men, from whence they gather what is good, and ascribe to them∣selves the same of other mens wisdom and prudence: By their covetousness they get an opinion of Libera∣lity, while what they take from one, they give to ano∣ther; bountiful Thieves; and what the Ancients write concerning Sylla, by the injuries which they do to some, they enrich others, being themselves in the midst of all their Rapine. The opinion of Justice and Pie∣ty they procure, by undertaking the differences among poor people, and maintain their causes against the rich sort; but they no longer give assistance to the af∣flicted; but while they can empty the Coffers of the wealthy. For their intention is not to do good to the Poor, but to injure the Rich; which they can more easily do, than do good: And under this pretence of Justice and Piety, sometimes they arrogate to them∣selves the greatest License in the world, on purpose to use violence to Cities and great persons, glorying in their sins like the ancient Giants, and like evil Spirits seeking all occasions of mischief, and then thinking that they do most good, when they do no harm; so be∣having themselves, to be a terrour to all, to be belov'd by none; combining with the wicked and flagitious, oppressing and ruining all persons that put their confi∣dence in 'um. Of whom Aristophanes thus writes, saying, That it is not convenient for a City to breed
Page 276
and nourish Lions within it; but if they be of a milde temper, then we ought to be obedient to 'um. The Switzers, formerly oppressed by the tyranny of these Noblemen, slew them all, and extirpated their Race by that memorable slaughter of their Nobles, obtain∣ing a lasting name with the recovery of their liberty, wherein they have happily flourish'd for above four hundred years, the hatred of that sort of Nobility yet remaining among 'um.
CHAP. LXXXI.
Of Heraldry.
NObility was the Foundation of that noble Art of
Heraldry, and Philosophy has been very much
employ'd in designing and ordering the Arms of No∣blemen,
for whom it is unlawful to bear in their
Coats an Ox, a Calf, a Sheep, a Lamb, a Capon, a
Hen, or any of those Creatures which are necessary for
the use of Mankind; but they must all carry for the
Ensignes of their Nobility, the resemblances of cruel
Monsters, and Birds of Prey. Thus the Romans chose to
carry an Eagle, the most rapacious of all Birds: the Phry∣gians
a Boar, a most pernicious Animal: the Thracians,
Mars: the Goths, a Bear: and the Vandals invading
Spain, carried a Cat, a creature most greedy, and trea∣cherous
withal: the ancient Franks, a Lion: the Sax∣ons,
the same. Afterwards the Franks remaining in
Gallia, chose the Owl: the Saxons a Horse, a most
warlike creature. The Cymbrians had for their En∣signe
a Bull, the Emblem of strength and good for∣tune.
Antiochus had for his Imprese an Eagle holding
a Dragon in her pounces. Pompey bare in his Shield a
Page 277

Lion; Attila, a crowned Basilisk. The Romans, whose
Capitol was preserv'd from the Gauls by the Geese
that were fed therein, yet could not be perswaded to
carry a Goose for their Shield. There are that admit
Cocks and Goats into their Shields, because those crea∣tures
are known to be proud and lustful. For the
same reason Peacocks are receiv'd, because of their
pride; and the Lapwing or Heath-hen, for that she
seems to carry the Emblem of Majesty, wearing the
resemblance of a Crown on her head: Nor is she re∣fus'd,
because she makes her Neast in Excrements, for
we know that Vespatian impos'd a tribute upon Piss,
acknowledging, That the smell of Gain was always sweet.
There be many of smaller Animals also that claim a
prerogative in the Shields of great men, provided they
be the Documentors of mischief: Such are Coneys,
Moles, Frogs, Locusts, Mice, Serpents, Salpeges, Sco∣lopenders;
through the multitude of which sort of A∣nimals,
as Pliny testifies, people have been forc'd to
forsake their Habitations, and Cities have been for∣saken:
For the same reason, some have not been a∣sham'd
to bear Lice, Fleas, and Flies; and some there
are that count it a great honour to be mark'd with
Blains and Botches, while there are those that hold
them for the best Gentlemen that have been most pep∣per'd
with the French Pox. Some there are that bear
for their Arms Swords, Daggers, Faulcheons, Towers,
Battlements, Engines of War, Fire-works, and what∣soever
other Instruments of Murther and Mischief.
The Scythians carry Thunder for their Arms, the Per∣sians
a Bow and Arrows, the Coralli Wheels. Thus a∣mong
the Gods Jupiter carried Thunder, Neptune a
Trident, Mars a Spear, Bacchus a Thyrse, Hercules a
Club, and Saturn a Scithe. And these Ensignes of Ar∣mory,
as they are the Emblems of Cruelty, Rapine,
Violence, Fortitude, Rashness, and other Heroick Ver∣tues,
Page 278

are by the judgment of the Heralds, some nobler
than others. Now those Shields that are blazo••d
with things that are less noxious, as Trees, Flowers,
Stars, as the Harp of Apollo▪ the Caduceus of Mercury,
or are otherwise distinguish'd onely by variety of Co∣lours,
these are accompted much more modern, and
less noble than the other, as not being acquir'd by any
Acts of War, or other Artifices of Ruine and Destru∣ction.
However, 'tis a wonder to see how foolishly and
idly these applauded Heralds play the Philosophers,
Astrologers, and Divines, while they ascribe black and
brown to Saturn; and therefore Perseverance, Pati∣ence,
and Taciturnity to him also: But Saphyr, and
Azure, Faith and Zeal, belongs to Jupiter. Over Red,
which signifies Anger and Revenge, they give Mars
dominion. The Golden Colour they dedicate to the
Sun; and by reason of the Price of the one, and the
Lustre of the other, think it signifies desire and joy.
Over Green and Purple Venus is made chief Ruler; to
Purple by reason of its Rosie beautie, ascribing the sig∣nification
of Love, though the French will have it to
denote Treachery: but Green by the consent of all,
was the Emblem of Hope, seeing that from the green
Fields Fruit is expected at the end of the year. White
is ascrib'd to the Moon, which being simple without
mixture, yet is it capable of all mixture, and there∣fore
they will have it to denote Purity, Docility, and
Simplicity of heart. All other mixt Colours they as∣sign'd
〈◊〉Mercury, who being himself inconstant and of
several humours, so they observe that those humours
signifie the various Affections of the Minde: As Ash-colour
being neer to Black, signifies Trouble: Flesh-co∣lour
inward Grief of the Soul, or secret and hidden
Thoughts: Straw-colour, Desperation and Suspition, or
Jealousie. Too long it would be to repeat their Trifles
of the same nature, feigned and digested into Emblems,
Page 279

from the Water, Days, corners of the World, Winds,
Wood, Planets, Plants, Stones, and the very Mysteries and
Sacraments of Religion: Nay, they have translated all
the Apocalypse into Fables and Trifles of their own in∣vention:
And this is that Heroick Philosophy of the
Heralds. And here I had made an end of this Discourse,
had I not met with the Original of these Heralds. Aeneas
Sylvnius deduces the Original of the Heralds from the
Heroes. Now these Heroes were old Souldiers, which
they ought also to be; and Harald the Teutonick word,
signifies an old man in Arms, or a Veterane Souldier.
But now every Servile and Mechanick-fellow, fecial
Messengers, and Caduceators, frequently are admitted to
the Employment. However, the Priviledges and Offices
of Heralds remain inviolable to this very day. Their first
Institutor was Father Bacchus, who having conquer'd
India, gave them their first beginning, in these words:
This day I free you from War and Labour; I will that
ye be called Veterane Souldiers and Heroes. Your busi∣ness
shall be now to take care of the Commonwealth, to
punish the bad and cherish the good. From other Offices
ye shall be free, in whatever part of the world ye shall be
found. Your Diet and Clothing shall be at the King's
Charge: Ye shall be honourable among all men; Princes
shall send ye Gifts: Firm credit and authority shall be
given to your words; ye shall abhor Lying, ye shall sit and
judge Tratyors; those who ill entreat their Wives, ye shall
adjudge infamous: Ye shall be free in all Countries, secure
in Travel and Habitation: Whosoever shall molest or injure
any of you, shall be put to death. Alexander the Great,
after many Ages following, added very much to their
Priviledges, giving them liberty to wear Garments of
Gold, Purple, and Scarlet; as also to bear Royal Coats
and Escutch•ons in whatsoever part of the world they
inhabited. If any person struck them, or injur'd them
in words, they forfeited their Goods as guilty of Trea∣son.
Page 280

All which Thucydides, Herodotus, Didymus, Maga∣sthones,
and Xenophon have related, as the same Aeneas
reports. Thirdly, Octavianus Augustus, being settled
in the Roman Empire, incorporated them, and gave
them several Laws: Whoever thou art that has serv'd
us in the Wars ten years, provided thou art forty years
of age, whether thou wert a Footman or a Horseman,
after that thou shalt be free from farther service; let
him be a Heroe and a Veterane: Let free access be given
thee to all Cities, Pleading-places, Temples, publick and
private Houses: Let no man accuse thee of any Crime,
impose any Burthen on thee, or exact any Money from thee.
If thou hast done amiss, onely expect to be punish'd by Cae∣sar:
Whatever foul act men commit, let them expect thee
their Judge, and the Proclaimer of their Miscarriages,
whether private or publick persons: what thou shalt af∣firm
or say▪ let no man contradict, whether Prince or
private person. Let all High-ways and places be open
to thee. In the houses of Great men let there be a Table
provided for thee. Sufficient to keep thee and thy Fami∣ly,
receive out of the publick Treasury. Let thy lawful
Wife take place of other women. Whom thou shalt contemn
and name for infamous, let him be contemn'd, and esteem'd
infamous. Let a Heroe bear the Ensignes, Arms, Names
and Ornaments of Kings. What thou hast a minde to
do or say, that do or say in any part of the World, in
any Country or Nation whatsoever: be that injures thee,
let him want a head. At last Charles the Great ha∣ving
obtain'd the name of the Empire into Germany, and being stil'd Caesar Augustus, after he had overcome
the Saxons and Lombards, honour'd them as follows:
My fellow-Souldiers, said he, ye shall be call'd Heroes,
Companions of Kings, and Judges of Crimes: Live
henceforward free from Labour, consult and advise with
Kings for the Publick good, reprehend soul Actions; be
kinde to Women, and be tender over Orphans; encompass
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Princes with your counsels: From them demand your
Food. Apparel▪ and Wages; whoever denies ye, let him
be dishonourable and infamous: He that offers ye injury,
let him confess himself guilty of High Treason. And
for your parts, take you heed, that so great Honours, so
great Priviledges acquir'd by the labours of War, that ye
stain them not, nor defile them with Drunkenness, or any
other Vice: that what we give for your Glory, may not
redound to your Punishment; the infliction whereof, if
ye exceed your bounds, we reserve to our selves and our
Successors Kings of the Romans. And this is the mag∣nificent
Degree of Heraldry, for which by ancient
Custom, they esteem themselves so great.

CHAP. LXXXII.
Of Physick in general.
FRom War and Nobility let us hasten to Physick,
which is it self a kinde of Art of Killing, altoge∣ther
Mechanick, though she pretend to be shadow'd
with the Title of Philosophy, and sits above the Law
next to Divinity in degree and place; which hath
caus'd great contention between the Civilian and the
Physitians. For thus the Physitians argue: Seeing,
say they, there are three sorts of Goods, the Goods of
the Soul, the Goods of the Body, the Goods of For∣tune;
of the first the Divine takes care, of the second
the Physitian, the third onely belongs to the Lawyer:
Hence it is that the Physitians claim the next pre-emi∣nence
to the Divines, forasmuch as the strength and
health of the Body is to be preferr'd far before the
Riches of Fortune. But this strife was once deter∣min'd
by a witty Question. For some one of these
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Contenders desiring to know▪ what order and method
was observ'd in leading Criminals to Ex•cution, which
follow'd, and which should precede, the Thief or the
Ha•gman? and when one answer'd that the Thief
went before, and the Hangman follow'd, the other
presently gave judgment that the Lawyers should go
before, the Physitians follow; denoting the remarkable
Robbery of the one, the rash Murther of the other.
But let us return to Physick, of which there are many
sorts of Heresies: For there is one which they call
Rational, Sophistical, and Dogmatical, which was pra∣ctised
by Hippocrates, Diocles, Chrysippus, Caristinus,
Paraxagoras, and Herosistratus; approved also a long
while after by Galen, who above all the rest following
Hippocrates, brought all the Art of Physick to be com∣prehended
in the knowledge of the Causes, judgments
upon Signes and Symptoms, qualities of things, and
the several habits and ages of Bodies. But this Here∣sie
contending more for substance than shadow, I con∣fess
to be the meaner part of Philosophy; but toward
the cure of the Sick not at all necessary, if not altoge∣ther
destructive, as that which rather sends us for
Health and Cure to screw'd and forc'd Maximes, than
to any sincere and real Medicines: and being employ'd
in Scholastick Syllogisms, unacquainted with Woods
and Fields, becomes altogether ignorant of Herbs and
good Remedies. And therefore Serapion was of opi∣nion
that this Rational Method of Physick did nothing
at all avail to the Cure of diseases. Therefore there is
another Faction of Physicians, altogether Mercenary
and Mechanick; which is therefore termed Operative,
and is divided into Empirick and Methodical; of which
we are now to treat. They call it Empirical, because
of the Experiments which it makes: whose chief Pro∣fessors
were Serapion, Heraclides, and both the Apollo∣nii.
Among the Latines, Marcus Cato, C. Valgius, Pom∣ponius,
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Leneus, Cassius, Felix, Aruntius, Cornelius, Celsus,
Pliny, and many others. Out of this, Hierophilus the
Calcedonian constituted his Methodical Physick; and by
the help of long Experience, the Mistress of all things,
fixed it to certain Rules, which afterwards Asclepiades,
Themistion, and Archigenes confirm'd by most strong ar∣guments,
and afterwards Thesillus the Italian complea∣ted;
who, as Varro affirms, set aside all the Opinions
of his predecessors, madly raging against all the Phy∣sicians
of the former Age. After these, many Barba∣rous
Physicians of forraign Nations ventured abroad
in Writing; among which, the Arabians became so
famous, that they seemed by many to have been the In∣ventors
of this Art; and might have easily made it
good, but, for the Original Greek and Latine words
which they used, betraying another original of the Sci∣ence.
This made the Volumes of Avicen, Rhasis, and A∣verroes,
to have equal Authority with the Books of Ga∣len
and Hippocrates; so that if any one presume the
Cure of a person without their Rules, he seemed to
throw away the life of the Patient. Now these Fa∣ctions
among Physicians be not many, yet is the Con∣tention
and Combate of Opinions not less among them,
than among the Philosophers. For observe how idly
they contend about the substance of the Seed. Pytha∣goras
will have it to be the spume or froth of the most
useful part of the Bloud, or the most useful part of the
excrement of the meat. Plato affirms it to be a de∣flux
of the Back-bone-marrow, seeing that the Back
and Reins are pained by the over-much use of Copula∣tion.
Alcmaeon asserts it to be part of the Brain, for
that Copulation weakens the Eyes, which are nourish∣ed
by the Brain. Democritus will have it to be deri∣ved
from all parts of the body, and Epicurus to be as
it were forcibly strain'd from body and soul together.
Aristotle affirms it to be the excrement of the Sangui∣neous
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nourishment, which is last digested in the body.
Others believe it to be bloud ripened and made white
by the heat of the Stones, for this reason, That they
who copulate too often, do eject drops of bloud.
Adde to all this, that Aristotle and Democritus are of
opinion that a Womans seed doth not at all contri∣bute
to Generation, neither that she does emit any seed
at all, but onely a kinde of Sweat. Galen affirms that
they eject seed, but more imperfect; and that the seed
of both sexes assists in generation. Though Hippocrates
is of a contrary judgement, affirming that the bodies
of all Animals are coagulated out of the four Hu∣mours.
Yet Aristotle maintains that the Bloud is the
next cause of Generation, and that the seed is genera∣ted
out of the Blood. Many of the Arabians are
of opinion that perfect Animals might be generated
without the mixture of Male and Female, and be
produced without the help of seed; and therefore did
aver that there was no necessity of the Matrix, but by
accident. Now speaking of the Original Causes of
Diseases, Hippocrates places them in the Spirits, Hiero∣philus
in the Humours, Erasistratus in the bloud of the
Arteries: Asclepiades makes them to be certain Atomes
entring in thorow the invisible pores of the body:
Alcmaeon believes all diseases to proceed from the exu∣berance
or scarcity of the Corporeal faculties: Diocles,
from the inequality of the Corporeal elements, and
temper of the air we breathe in: Strato, from the sur∣plusage
and crudity of Nourishment, and the conse∣quent
corruption thereof. Nor do they less differ a∣bout
the alteration of the Aliment. For Hippocrates,
Galen, and Avicen affirm the meat to be concocted in
the Stomach by the heat thereof. Erasistratus believes
Concoction to be perfected lower in the Belly. Plisto∣nicus
and Paraxagoras affirm not onely a Concoction,
but Putrefaction. Avieen also, and his Exposi•ors, Gen∣tiles
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and Jacobus de Ferlino, not without a manifest er∣ror,
affirm that Ordure is made in the Stomach. But Ascle∣piades
and his followers believe that the meat is not
concocted, but distributed raw into all parts of the bo∣dy;
and affirm the Opinions of all the former to be
vain and ridiculous. I omit their Judgements of U∣rine,
not yet perfectly known by any of um; and the
beatings of the Pulses as little apprehended by um. Hip∣pocrates,
whom they look upon as a God, has not onely
differ'd from many in opinion, but erroneously mista∣ken:
for, in his Book of the nature of Infants he saith,
The Bird is generated of the yellow of the egge, but is nou∣rished
by the white of the egge; which Aristotle proves
to be manifestly untrue, in his Book of Animals: and in
his Book of the Generation of Animals, writing a∣gainst
Alcmaeon, who was of the same opinion with
Hippocrates, he concludes the original of the Chicken is
in the White; nourishment is suckt in thorow the Na∣vel
out of the Yolk: to which Pliny adheres, saying,
The creature is generated out of the White, his nourish∣ment
is out of the Yolk. And is not that Aphorism of
Hippocrates false? No woman hath the Gout, till her
Terms forsake her; it being evident that many Men∣struous
women have the Gout.

CHAP. LXXXIII.
Of Practical Physick.
THe whole Operative art of Healing is built upon
no other Foundation than fallacious Experiments,
and the slender Credulity of the diseased, doing more
harm than good; there being generally more danger
in the Physician and Physick, than in the disease:
which the chief Doctors of this Art ingenuously con∣fess,
that is to say, Hippocrates himself, who does not
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deny this Art to be both difficult and fallacious; toge∣ther
with Avicen, who saith, that the Patients confidence
in the Physician oft-times prevaileth more than the Phy∣si•k
it self. Galen also affirms, that it is very difficult to
finde a Medicament that does very much good, but easie to
finde many that do no good at all. There is another who
tells us that the knowledge of Medicines is delightful,
as of all other things that consist of Rule and Art; but
that the effects of Medicinal operation are meerly for∣tuitous.
Let the fortunate diseased therefore go and
put their trust in dangerous Experiments, and habnab-Remedies.
But so general is the sweetness of hoping
well for a mans self, as Pliny saith, that he believes eve∣ry
Physician that offers himself, though there be no de∣lusion
more dangerous. Hence it is that generally men
seek for help from Death; he being the best Physician e∣steemed,
whom the Apothecary, that shares with him,
recommonds, or deceives the person; whose servants
are at the Physicians devotion, who like Pandars for
reward commend him with praises to the sick. He is
also accounted a most excellent Physician, whom a
Velvet Coat, or two or three good Rings upon his fin∣gers
shall make to be admir'd; or else his being a For∣raigner,
or a great Traveller; or else his being of such
or such a Religion. Of no less efficacie to give um
credit, fame and authority, is a solid Confidence, and
a constant bragging of his Receipts: adde to these a
spirit of Contradiction, many Greek and Latine sen∣tences,
and the names of Authors, which make him
seem learned. Thus arm'd with a Leaden Gravity, but
a Military confidence, he undertakes the Trade of a
Physician: and first, he visits the sick, looks upon his
Urine, feels his Pulse, considers his Tongue, feels his
Sides, examines the Excrement, enquires into his cu∣stomary
Diet; and if there be any thing more privately
kept, he desires to finde it out, as if he would weigh the
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Humours of the Patient in a pair of Scales. Then with
great boasting he prescribes Medicaments: R℞ Cata∣p•tia,
let bloud, give Clysters, use Pessaries, Oynments,
Plaisters, Lozenges, Masticatories, Gargarisms, Fumes,
Quilts; use Preserves, Waters, Treacles. If the dis∣ease
be light, and the Patient dainty, then will the Phy∣sician
invent fine pleasing Gugaws, fit for women and
effeminate persons. Provoking Sleep sometimes with
hanging beds; sometimes extenuating the disease with
Baths, Frictions, Cupping-glasses; sometimes re•resh∣ing
the sick with delicate diet, and change of air. And
to obtain greater fame and authority, observing times
and seasons, and seldome administring Physick but ac∣cording
to the directions of some Mechanical Ephe∣meris.
He also claims a great authority over the A∣pothecary,
many times ordering him to make his Me∣dicines
before him; pretending himself to be at the
choice of the best ingredients, when for the most part
he knows• not good from bad, nay hardly knows the
things themselves when he sees them. But if the Pa∣tient
be rich, and a great person besides, then for his
greater fame and profit he prolongs the distemper as
much as may be, although perhaps he might have cur'd
it with one single Medicine: sometimes exasperating
the disease, he brings the Patient to deaths door before
he will cure it, that he may be said to have deliver'd
the Patient from a most dangerous fit of sickness. If
he meet with a Patient whose distemper is dangerous,
and that he findes the effect of the Cure to be doubt∣ful,
then he uses these Stratagems: severely he pre∣scribes
Rules of Diet; he commands unusual things,
prohibits things common: he extols with great argu∣ments
what he offers himself; what others bring he ut∣terly
condemns; on the one side threatning ruine, on
the other hand promising life. If he doubt of the event,
he perswades the Patient to call a Council of Doctors,
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desires an assistant, to proceed more warily in the Cure,
for fear lest any one coming alone, should perform a
Cure, and take from him the glory of the business. If
any thing fall out amiss with the Patient, or that he
has kill'd him by his most signal want of skill; then
he excuses himself, by pretending some sudden deflux
of Rheum, or some other chance, neither to be helped
nor avoided; or else he accuses the Patient for not ob∣serving
his directions, or else blaming those that ten∣ded
for want of care; or else he blames his associates;
or else throws all the blame upon the Apothecary:
thereby endeavouring to prove that no diseased person
ever died but through his own fault, nor that ever any
was cur'd but by the help and art of the Physitian. But
that Physicians are Knaves for the most part, we shall
prove by Witnesses. For their own Reconciler, Peter
Apponius, writes, That the Art of Physick is ascrib'd to
Mars, which is the most odious of all the Planets, as being
the author of Ingratitude, Quarrelling, and all wic∣kedness.
Therefore are Physicians the cause of many
mischiefs, both by reason of the influence of Mars and
Scorpio, as also because they had their original from a
lowe and barren beginning; growing proud and
haughty, as they grow rich. This perhaps he learnt
from the example of Aesculapius, whom Antiquity fa∣bles
to have been the Inventor of Physick, the son of
Jupiter, and sent to the Earth through the way of the
Sun. Celsus confesses him to be a man, but received
into the number of the Gods. Others assert that he was
the Incestuous off-spring of Coronidis, a handsom Harlot,
with whom the Priests of Apollo lay in the Temple,
who therefore gave out that he was the son of the
God. But all agree in this, that this God was so wic∣ked,
that Jove was forc'd to curb and chastise him with
his Thunder. Concerning which, Lactantius thus writes
to Constantine the Emperour: Aesculapius the son of A∣pollo,
Page 289

a vicious person, what other thing did he do worthy
divine honours, saving that he cur'd Hippolytus? His
death was more remarkable, in that he merited to be
struck with thunder. To say the truth, Physicians are
the most wicked, quarrelsome, envious, lying persons
in the world: for so they quarrel one among another,
that there is not a Physician to be found, who shall ap∣prove
one Remedy prescrib'd by another, without ex∣ception,
addition, or alteration: whence it is become a
Proverb, The envie and discord of Physicians. For what
one approves, the other laughs at. There is nothing
certain among them, but all their promises are meer
trifles, and airy lyes. Hence the common people, when
they would set out a noted lyer, they cry, Thou ly'st like
a Physician. For it is their chief study, to follow their
own new inventions, and neglect the wholesome pre∣cepts
of Antiquity: and those few things which they
do know, they conceal, as if it did not consist with
the Authority of their Art to divulge their knowledge;
and out of envie to others, deprive our lives of the Re∣medies
which other mens Labours have found out.
They are moreover superstitious, arrogant, unconsci∣onable,
proud, covetous; having this Sentence always
in their mouthes: While there is pain, take. And if the
pain cease in one part, they take care that it increase in
another, for fear the Cure should be too soon perfected.
As we read of Peter Apponi•s, who professing Physick
in Bolonia, was so covetous and arrogant, that being
sent for one time to a Patient out of town, he would
not attend under less than fifty Crowns a day: and
being sent for by Honorius the Pope, he covenanted for
Four hundred Crowns a day. Besides, we finde it re∣lated
by Pindarus, that Aesculapius the parent of Phy∣sick
was struck by Jupiter with Thunder for his Cove∣tousness,
for that he had practised Physick with Extor∣sion,
and to the hurt of the Commonwealth. But if
Page 290

a sick man happen to recover out of their hands, there
is such an Applause, that the tongue of man can scarce
suffice to express the wonder of the miracle, as if La∣zarus
had been rais'd out of the grave; claiming the
life of the Patient to be their gift, and that they have
brought him back: ascribing to themselves what be∣longs
to God, and believe that no reward can suffice to
recompence their desert. Some of um are so swell'd
up with pride, that they suffer themselves to be wor∣shipt
as Gods, and be called Joves and Jupiters; such
as Menecrates the Physician of Syracuse, who is said to
have written in these words to Agesilous King of Spar∣ta:
Jupiter Menecrates, to Agesilous, greeting. But
Agesilaus lauging at his folly, thus answer'd him: A∣gesilaus
to Menecrates, health. But if any one unfortu∣nately
happen to die in their hands, then they blame
weakness of Nature, the strength and fury of his dis∣ease,
the unruliness of the Patient: that they are Phy∣sicians,
not Gods: that they can cure those that are
to be cur'd: that it is not their business to raise the
dead: that they have nothing to serve the diseased
with, in discharge of their duty, but their Experience:
and with such vanities as these they maintain their
pride. Others that die they accuse of intemperance:
and when they have kill'd a man, yet they demand sa∣tisfaction
for their Bills, from those, that might have
been alive without um; depriving their Patients both
of money and life at once; and yet preserving a safe
Conscience to themselves, knowing their faults (as So∣crates
says) to be covered in the earth; as also for that
there is no returning from hell or the grave, to accuse
them of their unskilfulness, exaction, and homicides.
There are some nasty stinking Physicians bedaub'd with
cast Urine and Ordure, more sordid than Midwives,
using themselves to behold obscene and beastly sights,
with their noses and ears to hear and smell the Belches,
Page 291

Farts, Stinking breaths, Steams and Stenches of the
sick, with their lips and tongues to taste the black and
loathsome Potions, with their fingers to search the
Dung and Excrements. Lastly, all their studies and dis∣course
is onely about the most sad, horrid, and ghastly
spectacles of Death and Diseases. Exquisite Judges of
the Ordure of men, which Hippocrates is reported u∣sually
to have tasted, that he might thereby the better
judge of the Disease: which Aesculapius also is said to
have done, who is therefore by Aristophanes call'd Sca∣tophagus,
or Excrement-eater, a Name generally given
to Physicians. Hence Scatomancy, Ouromancy, and Dry∣niomancy,
are said to be the Divinations or Prognosti∣cations
of Physicians taken from Ordure and Urine.
Wherefore, among many Nations, those Mechanick
Doctors were formerly had in contempt, so that, as Sene∣ca
witnesses, it was accounted a great piece of Infamy to
exercise the Calling of a Physician: and at this day,
there are several people that forbid Physicians, Midwives
and Executioners from coming to their Tables; or else
cause um to eat and drink in Dishes and Cups by them∣selves:
much more abhorring that detestable custom of
many Princes, who admit those Pestilential persons to
their Chambers in a morning, and admit them infected
with the Visits and Vapours of Pestilential people to
their Meals, and at meat suffer their impertinent talk
of Ordure, Urine, Sweat, Vomits, and Menstruous
Courses, Leprosies, Ulcers, Scabs, and Plagues; and to
be spew a noble Feast, furnished with choice dishes, with
their impure and obscene discourse. Than to admit a
Physician to civil Consultations, there is nothing more
idle, or fuller of folly, seeing that the Art of Physick
neither treats of Vertue or Good-manners; and for
that a Physician naturally a good man, ought to b• a
person of ill Customs. And we know that in many
Cities by publike Decrees Physicians are neither admit∣ted
Page 292

to their Counsels, nor suffered to bear any Office of
Magistracie: perhaps not so much that they are foolish,
vain, or ill tutor'd, as for their Sordidness, and their
spreading Contagion, with the continual Visits of all
sorts of Diseases; not onely infecting Men, but the
very Seats and Stones, as Lucillus has very well said of
a certain Physician, in a Greek Epigram.

Alcon but toucht Joves Statue, straight the stone,
Though Marble, feels the hot Contagion:
Whence from his ancient Temple they remove
The Marble-god, so much their healths they love.
Now when they meet together in Consultation, then there is a strict examination what the Patient cack'd and piss'd that night; and going about like the Ephori of the Lacedemonians, to pronounce sentence of Life and Death, 'tis a strange, but sad thing to hear, with what Heats and Altercations, not one agreeing in one thing, they brangle about the sick-mans bed; as if they were hired not to Cure, but to Dispute; with no small trouble to the distempered person, according to the Verse of Menander:
A Prating Doctor is a new Disease
Vnto the sick—
At length producing some Aphorisms, to shew their Scholastick Learning, which they have always ready fo• use, and invoking Hippocrates, Galen, Avicen, Ras• Averroes, Apponius their Conciliator, and the rest o• their Deities, whose Names onely give them the credit of their Learning; when they have sufficiently conten•ded and disputed about the Causes, Signes, Affection• and Critical days, at length they come to the applica•tion of some Remedy, which ought to have been th•
Page 293
head and tail of the whole business; but that they pass over with some impertinent Order: for out of Envie to one another, they will not communicate their Se∣crets one to another; as if that would be lost to them, which they discover to others: and therefore they have recourse to the Common Method, which if it fail um, then they flee to the Empirical part, as to a sacred An∣chor, by Rashness to help what Reason resists; affir∣ming it to better to try a Doubtful Remedy, than none. Or else they leave the Patient, if their courtesie be less toward him, to future Prognosticks, saying for excuse, that Hippocrates forbids Remedies to be given to those who are in a desperate condition. Or else if they be any thing Religious, they cast the fault of the Disease upon some of the Saints; or else prescribe this their last Antidote: ℞ one Proctor, Witnesses in num∣ber seven, one Priest with Holy-water and Oyl, and dispose of thy estate, for thou art a dead man. Hence Rasis, conscious to himself of the great stupidity of sick people, as also of the contentious stolidity of the Physicians, giving advice both to the Patient and to the Physician, perswades in his Aphorisms to take one∣ly one Physician: for the Errour of one, brings great shame; and the advantageous Success of one, is equal∣ly prais'd: but he that makes use of more than one Physician, commits the greatest errour. Thus Rasis. This is confirm'd by that ancient Inscription in the Monument, A Tro•p of Physicians was his bane; and by the Greek Proverb, The admittance of many Physicians lost the Patient: as also by that saying of dying Adrian; Multitude of Physicians has kill'd a Prince. Therefore there cannot be more profitable or more wholesom, Counsel given for the preservation of Health, than to abstain from Physicians: for we owe our Health to God, not to the Physicians. Therefore was Asa King of Ju•ah reprehended by the Propher, because he
Page 294
sought not the Lord in his sickness, but trusted to the skill of the Physician; to whose directions they who give themselves over, can never be well. For there is no life so comfortless, as that which is governed by, and leans upon the confidence of their Art. Were it true that Physicians knew, and I would they did know, of the vertues and efficacies of the Elements, Herbs, Roots, Flowers, Fruits, Animals, Minerals, and of all things which Parent Nature produces; yet would they be so far from making a man immortal, that they would not be always able to cure a slight disease. How often has the Remedy fail'd, that ought to have cur'd! that which the Remedy ought to have thrown off, it hath not; and at last, after great pains and cost, the Patient dies, even in the presence of the Physicians. What hope then can we repose in the Physicians, whose experi∣ence, as their own Hippocrates confesses, is erroneous? What certainty can the Physicians promise us, if it be true that Pliny writes, That there is no Art more in∣constant than Physick, nor more subject to change? Many Nations there were of old, and now to this day living without Physicians, strong and lusty beyond the age of Decrepitness, exceeding an hundred years? Contrarily, those more soft and delicate people who make use of Physicians, for the most part grow old are they have liv'd half their years. And the Physici∣ans themselves we finde more crazie and short-liv'd than other people. Hence one answer'd Lacon, say∣ing to him, Thou hast no distemper. Because (said the o∣ther) I am not a Physicians wife. Another saying to him, You are a true old man. Because (said he) I never us'd Physicians advice. Shewing, that there is no way more certain to Health and Old-age, than to want a Physician. If any one shall say, that many have reco∣vered by the help of the Physicians; we answer, that many more have di'd, toward whose relief the Physi∣cians
Page 295
skill has nothing at all avail'd. And let um re∣member this Verse in Ausonius:
—They scap'd from ill
By help of Fate, not of the Doctors skill.
The Arcadians, as Pliny relates, used no other Medi∣caments
than Milk in the Spring, because then the
Herbs were most full of juyce: and they chose above
the rest Cows milk, as feeding most upon Herbs. The
Laconians, Babylonians, Egyptians, Lusitanians, as Stra∣bo
and Herodotus affirm, rejected all Physicians: but
they brought forth their sick into the streets and Mar∣ket-places,
that they who had scap'd the same disease,
might advise them to the Remedies they had try'd be∣fore;
believing, as Celsus delivereth, that nothing did
more conduce to recovery than Experience, wherein
we finde the most learned Doctors often overcome, by
silly Country old women, one of which has done
more good with one single Herb or Plant, than the
most famous Doctors, with all their most elaborate
Receipts: for they endeavouring the cure of diseases
by a compounded mixture of several Drugs, go more
by Conjecture, than by any true knowledge of the
cause or reason of the distemper; rendring the whole
Art of Physick meerly a thing of Chance and Guess:
whilst the poor woman, knowing the vertue and effect
of her simple Remedy, more easily by a natural force
of a try'd Receipt shall overcome and cure a distem∣per.
On the other side, the Physicians, by the help of
Drugs and pretious Gums brought from India at great
charge and expences, promise great Cure; the poor
Woman, by cheap and easie Remedies that grow in her
own garden, doth not onely promise, but restore Health.
Nay, the Physicians themselves confess that they have
several of them learnt more excellent Receipts from
Page 296

Women, worthy to be recorded in their Works, and be
made publike to posterity; such as is the Receipt a∣gainst
the pain in the Head, which Avicen so much ex∣tols.
Now if Physick, which ought to restore the
temperament of Health, consist in proportion and tem∣perament
of things both between themselves, and also
with the bodies to which they are attributed; and that
it was the most diligent care of the Physician to pro∣portion
and temper Medicaments, and to leave um so
temper'd by just and harmonical weight and propor∣tion
to the bodies and tempers of the sick: what a
strange arrogance and impudence is it for others, not
onely to change, but to adde, sometimes to neglect,
sometimes to know nothing thereof! Whence it fol∣lows,
that as the agreeing temperament of a Medica∣ment
brings Health; so the disproportionate mixture
causes Pain, increases the disease, and brings death.
And therefore a Country-woman shall cure more safely
with a Garden-receipt, than a proud Physician with
all his prodigious costly and conjectural Medicaments.
Many most excellent Physicians were of opinion, that
the best way of Curing was by simple Medicaments.
To which purpose having searcht into the qualities of
Simples, and found them out, they have left us famous
Volumes upon those Subjects, as Chrysippus of the Cole∣wort,
Pythagoras of the Onyon, Marchion of the Rad∣dish,
Diocles of the Turnep, Phanias of the Nettle, A∣puleius
of Betony; and many others, of other Herbs
and Roots. But your Shop-physicians so little regard
these things, that they contemn um, call them Simple∣tons,
that take notice of Simples. But those Physicians
that make use of Simple Medicaments, I aver, are the
persons to be both followed and consulted: But for
your Shop Doctors, I wish all people to avoid um, as
meer Hocus-pocus's and Witches, living upon our
deaths, by means of their prodigious Compositions,
Page 297

and meerly making a Lottery of our lives. For seeing
that compounded Medicaments must of necessity con∣sist
of such things whose qualities are altogether dis∣agreeing
and repugnant; it is very difficult, if not al∣together
impossible, to promise any thing of Certainty,
but onely by Thought, Conjecture, and Opinion; and
when there are innumerable things which singly might
be advantageous, the Physician onely jumbles those to∣gether
which Chance and Fortune offer to his memory.
Whence it happens, that that compounded Medica∣ment
receives its efficacie not from the qualities of the
Simple Ingredients, but from the Fancie and Unluckie
choice of the Physician, while he by some secret and
hidden motive, whether Natural, Celestial, Demonia∣cal,
or Fortuitous, is prompted to chuse this or that
thing before another. And indeed, this is the vulgar
Saying, and which they themselves confess, that one
Physician is more fortunate than another, and that ma∣ny
times the Ignorant proves more successful than the
Learned. I my self have known and seen a most
Learned Physician, under whose Cure very few have
escaped: I have known another half-witted fellow,
that has happily cur'd not onely his own Patient, but
those who have been left in a desperate condition by
others. And I remember I have read of a Physician
that cur'd all Noble-men and rich men that fell into his
cure; but all his Patients that were of a mean condi∣tion,
either dy'd, or run very great hazards. Hence we
may easily see, that this Shop-physick, where the good
Fortune rather than Learning of the Physician prevails,
is to be lookt upon onely as a piece of Fortune-telling,
and to be exploded and condemned onely as an art of
Murther and Witchcraft. Which made the Romans
when Cato was C•nsor to expel all Physicians, not one∣ly
cut of Rome, but out of all Italy, as abominating
their Cruelty and Lying, for that they kill'd more than
Page 298

they heal'd; and for that being very dextrous at poy∣soning,
by Hatred, Ambition, or Gain, they were easily
hir'd to administer Poyson with their Physick, and for
Reward to entrap the lives of men. Thus the Physi∣cian
of Pyrrhus, whether Timocharis, according to Gel∣lius,
or Nacias, as others report, who promis'd Fabri∣cius
to poyson his Lord and King: but Fabricius dete∣sting
the fact, admonisht Pyrrhus in a Letter to have a
care of his Physician: of which Clandian thus writes.

The Romans for their vertue ever fam'd,
The traytor and his treason still condemn'd.
Fabricius nobly to his foe declares
What his own servant 'gainst his life prepares.
He fairly taught to vanquish, that his War
All acts of secret treason did abhor.
Cato in Pliny writes to his son about the Physicians of the Greeks: They have sworn to kill all the Barbarians with their Physick; but this they do for Money, to gain Credit, that they may make the quicker dispatch. And a little after the addes: Whence then proceeded so many cheats in Wills, the same means they have now to hide A∣dulteries; as by the example of Eudemus, in Livia wife of Drusus Caesar. Socates also in Plato advises not to let Physicians multiply in a Citie. It were very con∣venient for the Commonwealth, that there were none, or very few; and that there were a Law to make their Unskilfulness and Negligence capital. For it is a Ca∣pital crime; and it matters not whether a Physician have endangered a mans life by Folly or Negligence, by Ignorance or Malice, unwittingly or designedly: and that there should not be such an Impunity for Physi∣cians to destroy Mankinde, who have onely this com∣mon honour with the Hangman, to be hired to kill men, and onely to be rewarded for Murther, for
Page 299
which all other men are condemn'd without mer∣cy. This is the difference between the one and the other, That the Hangman puts none to death, but what have receiv'd sentence of death by the Judges; the Physician destroys the Innocent, without any sen∣tence past. Therefore the Pontifical Constitutions for∣bid Clergie-men to practise Physick, as if they might be as lawfully Hang-men as Clergie-men. Not im∣prudently also Cato prosecuted them, as being such as strive to increase the Fame of their Art by Novelty; and when they have nothing new, try their Experi∣ments with the hazard of our lives, and learn their Art by prolonging and increasing our distempers, to their own profit and advantage also. Therefore to remedy this mischief, the Aegyptians had a Law, that the first three days the Physician was to cure the sick, with the hazard of the Patients life; after three days, at the peril of his own.
CHAP. LXXXIV.
Of Apothecaries.
ANd now for their Cooks, whom they call Apothe∣caries,
the Titles of whose Boxes contain Reme∣dies,
the Boxes themselves Poyson, or as Homer signs,

Compounded Medicines, many hurtful, many good.
For when they themselves will be a• no loss, they
compel us to purchase our deaths at great prices; while
they causing us to take one thing for another, or mix∣ing
some old rotten Druggs whose vertues are quite
lost, they many times give us a deadly Drink, in stead
Page 300

of a Restorative Potion: while they buy old Emplai∣sters,
Unguents, Collyries, and Pill-messes, made for
gain of the dregs of the Druggs; and not able to di∣scern
otherwise, are cheated with the Sophistications of
the barbarous Merchants. I could here shew their
most pernicious Quarrels about the simple Medicines
which they use, and their Errours about the Names of
their Medicinal Druggs, by them misunderstood, and
worse made use of: all which Nicholaus Leonicenus has
discover'd in a large Volume. I pass over their prodi∣gious
Compositions, their Mixtures of many external
Simples; which while they jumble together, thinking
to make one Medicament agreeing with all Constitu∣tions,
they effect nothing but what is said of that Poe∣tical
Chaos:

—A rude and undigested heap,
A sluggish weight, and without form or shape.
The disagreeing seeds of things ill joyn'd,
While to one Lump confin'd:
Cold fights with Heat, Drowth Moisture would deprive;
Soft things with hard, and light with heavie strive.
Grant that there be some Compositions invented by the ancient Physicians which may have prov'd useful, and which by the Vote of Experience may be receiv'd; yet are they far from the true Method, and condemn'd by the Physicians, by the compulsion of their own Con∣sciences, and every way exploded by Pliny, Theophra∣stus, Galen, Plutarch, Hippocrates, Dioscorides, Erasistra∣tus, Celsus, Scribonius, and Avicen; whose words to repeat here, would be too tedious. Nor are they so much blamed by those ancient Authors, but also by many of the Moderns; among which, Arnoldus de Villa nova thus asserts, in one of his Maximes: When a man has Simples at hand, I doubt whether it be conveni∣ent
Page 301
to use Compounds. But while Simples are either wholly neglected, or else not known, all Medicaments are fetcht from those two great Luminaries of the A∣pothecaries and Druggists Treasuries, Mesues and Ni∣cholaus, and the gilded Pictures and Inscriptions of their followers. Hence it comes to pass, that while Physicians for their own ease submit the lives of men to their Confidence in the Apothecaries; and while they without Learning, without Knowledge, trusting to the barbarousness of Merchants for their own pro∣fit, make a strange and confused Medley in their Shops, that there is more harm got by the Medicament than by the Disease. Now as concerning the Sophistica∣tion of costly Druggs, which are sometimes counter∣feited with so much Art, that many knowing persons are deceiv'd; it would be better for the general Health of men, and for the Commonwealth, to forbid the use of all Exotick Medicaments, which are brought in by Pyratical Merchants, at such Miraculous prices, to the bane of the Inhabitants; to reduce the Physicians to a Method, and to binde up the Apothecaries by such a Law, as once Nero is said to have made in Rome, when it was better than now it is, by which they were com∣pell'd to use onely those Medicaments which the Coun∣try produces, as being most agreeable to the nature of the Natives, as also fresher, of more choice, and to be gotten with less cost and difficulty, and with less dan∣ger than those forraign ones, the greatest part where∣of are to be suspected as sophisticated, or damaged in the Ship, or else not gathered in due time and place; from which arises eminent hazard: for Coloquintida not ripe, causes Bleeding and Death; and that which grows alone, is absolute Poyson. So the Male Agarick is deadly, and by how much the more old, the more Le∣thiferous. Scammony and Terra Lemnia are both So∣phisticated, and there is no Credit to be given to the
Page 302
Seals. Now I would fain know what need there is to use these Forraign Medicaments, when our own Coun∣try produces those which are of equal vertue and effi∣cacie? Is it not an egregious piece of Folly, to fetch those things from India, which we have better at home? As if our own Soyl and Sea did not suffice; but pre∣ferring forraign things before the growth of our Coun∣try, Costly before Cheap, and hard to be got, before easie to be obtain'd. Is it impossible to cure the Spleen without Armoniack, or the Liver without Sanders? Is it impossible to cure the Ulcers of the inward parts without Bdellium? or to give ease to the head without Musk and Amber, or to the Stomach without Mace and Coral? Were these Medicaments convenient for our bodies, Nature, that provides abundantly for all things, would have provided um among us. Did not our forefathers live more healthy without um? And therefore it is the Slothfulness of the Age, that search not into the nature of our own Simples, but prefer the Trifles and Inventions of Apothecaries, who consult not the Common safety, but their own Profit; perswa∣ding us that there is no Health but in Costly folly: to whom the Prophet Jeremy thus speaks: Is there no Balm in Gilead? is there no Physician there? In all Lands and Regions, Nature produces Herbs, and ap∣propriates them to the Constitution, Age, and Climate wherein the people dwell. Should we grant that some Druggs are of greater force and efficacie in some places, and at some times, yet can we not be∣lieve um wholesome, but to the people in those Coun∣tries where they were produc'd. But there are some Robbing Empiricks that perswade us that none but strange and uncouth Medicaments are most available, without which there can be no Health; trying their Experiments at the expences of the miserable; ming∣ling the most hurtful Insects and Reptils in their Medi∣caments;
Page 303
and as if all other Remedies were defective, using humane fat, and flesh of men embalmed in Spices, which they call Mummy, which they cause men to eat, as it were to atone Nature.
CHAP. LXXXV.
Of Chirurgery.
CHirurgery remains, another part, which cures the
external Deformities and Diseases of the body;
whose Operation is manifest, and whose Remedies are
certain: for all other Physicians work under ground.
Chirurgeons see and feel what they do, and as occa∣sion
requires, change, apply, and remove their Reme∣dies.
And this among all the Arts of Physick was first
in use. For men accustoming themselves to War, and
to receive Wounds, it was necessary to seek out for
Cure. They found that the evil proceeded from Man,
and therefore expected the Remedy from him. Other
Diseases and inward pains, as proceeding from the an∣ger
of the Gods, they thought incurable by natural
means. Therefore the first Inventor of Chirurgery is
said to be Apis King of the Aegyptians, or, as Clemens
Alexandrinus records, Misria the son of Cain, Nephew
of the great Noah. Of the cure of Wounds Aescula∣pius
was the first that wrote; after him, Pythago∣ras,
Empedocles, Parmenides, Democritus, Chiron, and
Paeon, became excellent therein. Pliny relates that
Arehagatus the Peloponnesian was the first that practis'd
Chirurgery in Rome; and that for his Cruelty in Cut∣ting
and Burning, he was publikely named the Wound∣maker;
afterwards the name was changed into Hang∣man,
or Executioner; at length they despised the whole
Page 304

Art, and forbid it. Chirurgery therefore is no less fa∣mous
for Faction among great Authors, and the Au∣thority
of great men, than infamous for its bloudy Cru∣elty,
and the Nastiness of its Practitioners.

CHAP. LXXXVI.
Of Anatomy.
HOwever it is excell'd by Anatomy in Cruelty, be∣ing
the Slaughter-house of both Physicians and
Chirurgeons, wherein they were formerly wont to cut
up the bodies of condemned persons yet alive and brea∣thing,
with most cruel Torments. At this day, out of
reverence to Christian Religion, they are grown more
milde, first suffering the body to die, then with their
own hands, with all sorts of Cruelty, raging, and dis∣membring
the dead Carcase, to observe the situation,
order, weight, frame, nature, and all the secrets of the
dead, thereby to understand how the better and more
effectually to cure the living. A cruel kinde of dili∣gence,
and a Spectacle no less horrid and abominable
than impious!

CHAP. LXXXVII.
Of the Art of Curing Cattel.
THere is another sort of Physical practice which
consists in the Cure of Cattel, more certain and
more profitable than the rest, invented, as they say, by
Chiron the Centaur, and wrote of by Columella, Cato,
Page 305

Varro, Pelagonius, Vegetius, and other eminent Au∣thors.
But this your fine Physicians account so great
a shame to practise, that they are utterly ignorant
thereof; so delicate, that, like the Lapwing, they are
never well, but when they are nestling in the dung and
ordure of men: so that if any one require a Remedy
for his Beast, in stead of a Cure, he shall receive no∣thing
but ill words: As if it did not belong to them,
to cure not onely men, but also other creatures, especi∣ally
those which are profitable to men. For which
purpose Alphonsus King of Arragon kept in pay two
most expert Physicians, and commanded them dili∣gently
to examine what Method of Cure, and what
Remedies were most proper for the several Diseases of
Beasts. Which they observing, put forth a most excel∣lent
Treatise thereof. The same of late years did John
Ruellus of Paris, a person skilful in both Languages,
and the first Physician that compil'd a Volume of the
Diseases of Horses, and their Cures, extracted out of
the Works of most ancient Authors; Apsirchus, Hiero∣cles,
Theomnestus, Pelagonius, Anatolius, Tiberius, Eu∣melus,
Hemerius, Africanus, Emilius the Spaniard, and
Litorius the Beneventan: a Work very profitable for
all Parriers, and very advantageous to the Common∣wealth.

CHAP. LXXXVIII.
Of Dieting.
THere is yet the Dieting part of Physick, the first Au∣thor
whereof was Asclepiades, who altogether re∣jecting
the use of Medicaments, reduced all Cure to
the Order of Diet, observing the quantity, quality, and
Page 306

seasoning of Meats; from whom other Physicians do
not much disagree, yet believing that the one has want
of the other, that Diet is assisted by Medicaments, and
Medicaments by order and course of Diet. Upon these
grounds, they command, forbid, curse, and discom∣mend
the Meats and Drinks that God has created, fra∣ming
Rules of Diet difficult to be observ'd; and those
morsels which they forbid others to taste of, they them∣selves,
as Hogs eat Acorns, greedily devour; and those
Laws of living which they prescribe to others, they
themselves either altogether neglect, or contemn. For
should they live according to their own Rules, they
would run not a small hazard of their Health; and
should they permit their Patients to live after their own
Examples, they would altogether lose their profits.
But of these Diet-mongers thus S. Ambrose writes:
The Precepts of Physick are contrary to divine living; for
they call men from Fasting, suffer um not to watch, seduce
um from opportunities of meditation. They who give
themselves up to Physicians, deny themselves to themselves.
And S. Bernard upon the Canticles, thus asserts: Hippo∣crates
and Socrates teach how to save Souls in health in
this world; Christ and his disciples, how to lose um: which
of the two will ye have to be your Masters? He makes
himself noted, that in his disputations teaches how such
a thing hurts the Eyes, this the Head, that the Stomach;
Pulse are windy, Cheese offends the stomach, Milk hurts
the head, drinking Water is hurtful to the lungs: whence
it happens, that in all the Rivers, Fields, Gardens and
Markets, there is scarce to be found any thing fitting for a
man to eat. But grant these words of S. Ambrose
and Bernard were onely written to the Monks, for
whom perhaps it is not so needful to take so much care
of their Healths, as of their Professions: and that va∣riety
of dishes and feasts may not be unlawful for civil
men to use, with consideration of their Health; the
Page 307

first the Art of Dieting performs, the second the Art of
Cookery, being the dressing and ordering of Victuals.
For which reason Plato calls it the Flatteress of Phy∣sick;
and many account it a part of Dietary Physick.
Though Pliny and Seneca, and the whole throng of o∣ther
Physicians, confess that manifold Diseases proceed
from the variety of Costly food.

CHAP. LXXXIX.
Of the Art of Cookery.
THe Art of Cookery is very useful, and not disho∣nest,
so it exceed not the bounds of Discretion.
For which reason, very great and most temperate per∣sons
have been induc'd to write of Cookery, and Dres∣sing
of Meat. Of the Greeks, Pantaleon, Mithecus,
Epiricus, Zophon, Egesippus, Pazanius, Epenetus, Hera∣clides,
Syracusanus, Tyndaricus, Sicyonius, Symonactides,
Chius, and Glaucus Locrensis. Among the Romans,
Cato, Varro, Columella, Apicus: and among the Mo∣derns,
Platina. The Asiaticks were so intemperate
and luxurious in their Feeding, that they were known
by the Sirname of Gluttons, which we therefore call
Asotae. Therefore we read in Livy, that after the Con∣quest
of Asia, forraign Luxury first •ntred into Rome,
and that then the Roman people began to make sum∣ptuous
Banquets. Then was a Cook a most useful
Slave among the Ancients, and began to be much e∣steemed
and valued; and all bedabled with Broth, be∣daub'd
with Soot, with his Pots, with his Platters and
Dishes, Pestles and Morters, was welcom'd out of the
Kitchin into the Schools: and that which before was
accounted but a vile Slavery, was honour'd as an Art:
Page 308

whose chiefest care is onely to search out everywhere
for provocatives of Appetite, and to study out in all
places for Dainties to satisfie a most profound Glutto∣ny.
Abundance of which Gellius cites out of Varro:
as, the Peacock from Samos, the Phrygian Turkey, Cranes
from Melos, Ambracian Kids, the Tartesian Mullet,
Trouts from Pessinuntium, Tarentine Oysters, Crabs
from Chios, Tatian Nuts, Aegyptian Dates, Iberian Ches∣nuts.
All which Institutions of Bills of Fare were found
out for the wicked wantonness of Luxury & Gluttony.
But the Glory and Fame of this Art Apicius above all
others claim'd to himself; that as Septimus Florus wit∣nesses,
there were a certain Sect of Cooks that were
call'd Apicians, propagated as it were in imitation of
the Philosophers. Of whom thus Seneca hath written:
Apicius (saith he) liv'd in our Age, who in that City, out
of which Philosophers were banisht as corrupters of youth,
professing the Art of Cookery, hath infected our Age.
Pliny also call'd him the Gulph and Barathrum of all
Youth. At length, so many subjects of Taste, so ma∣ny
provocatives of Luxury, so many varieties of Dain∣ties
were invented by these Apicians, that at length it
was thought requisite to restrain the Luxury of the
Kitchin. Hence those ancient Sumptuary Laws and
Edicts against Riot; that is to say, Archian, Fannian,
Didian, Licinian, Cornelian, and the Laws of Lepidus,
and Antius Restio. Lucius Flaccus also, and his Col∣league,
Censors, put Duronius out of the Senate, for
that as a Tribune of the people he went about to abro∣gate
a Law made against the excessive prodigality of
Feasts. In defence whereof, how impudently Duronius
ascended the Pulpit for Orations! There are Bridles,
said he, put into your mounhes, most noble Senators, in no
wise to be endur'd: ye are bound and fetter'd with the
bitter Chains of Servitude. For there is a Law made,
that commands us to be frugal: Let us therefore abro∣gate
Page 309

that Command, deformed with the rust of ghastly
Antiquity: for to what purpose have we liberty, if it be
not lawful for them that will, to kill themselves with Lu∣xury?
There were also many other Edicts, all now
antiquated and abrogated; so that no Age has been
more indulgent to Gluttony, than this wherein we now
live: and for that cause, saith Musonius, and after him
our Jerome, we travel by land and sea, to fetch Wine, and
costly Cates to pour down our Gullets. So many Taverns,
so many Ale-houses, so many Victualling-houses among
us, where men are destroyed by Gluttony, Drunken∣ness,
and Luxury, that many times, to the detriment
of the Commonwealth, they consume whole patri∣monies:
so many varieties of Sauces, so many Rules,
Observations, and Table-ceremonies, that the splendid
Banquets of the Asiots, Milesians, Sybarites, Tarentines,
of Sardanapalus, Xerxes, Claudius, Vitellius, Helioga∣balus,
Galienus, and the rest of those ancient Gluttons,
whom History records to have exceeded all other Na∣tions
and persons in the pleasures of the Kitchin, are
but meer fordid, rude, and rustick Junkettings, com∣par'd
with the sumptuous Feasts of Great persons now
adays. A neat and handsome Entertainment will not
serve turn, unless there be an abundance, even to create
Loathing, and to fuddle Hercules himself, who was
wont to drink out of the same Vessel that carried him;
meat more than would satisfie Milo the Crotonian, or
Aurelianus Phago; the first of which was wont to eat
up Thirty loaves of bread, besides meat, at a meal; the
other at the Table of Aurelian devoured a whole Boar,
a hundred Loaves, a Weather, and a Porkling. He
drank in a Bowl that held more than a Tun. These
things are now customary at our great publike Coun∣try-feasts,
and Dedications of Temples. You would
swear they were celebrating Orgia to Bacchus, they are
so contaminated with Madness, Quarrelling, Bloudshed,
Page 310

and all the Impieties attending Gluttony and Drun∣kenness.
You may there behold the Banquets of the
Centaurs, whence none return without a broken pate.
Thus we finde Ovid describing the Voracity of Eri∣sichthon.

Without delay, what Sea, what Earth, what Air
Affords, at his command they straight prepare:
Yet at full Tables he complains of Hunger,
And for a Feast of Feasts he calls in anger.
What a whole Citie or a Land supplies,
For the content of One will not suffice.
The more his guts devour, the more he craves,
As Rivers are exhausted by the Waves,
While the insatiate Sea, and thirsty Sands,
Drink up the Flouds still rouling from the Lands.
Or as the Fire no nourishment refuses,
Burns all that comes, but neither picks nor chuses,
And still the more 'tis fed, it feeds the more:
Thus Erisichthon's prophane Chaps devour
All sorts of food; in him food is the cause
Of hunger; and he still employs his Jaws
To whet his Appetite.—
Among the Greeks and Romans there were a sort of
people call'd Wrestlers, men of most greedy and vora∣cious
Appetites: but their Infamy was at length out∣vy'd
and exceeded by Consular Magistrates and Empe∣rours.
For Albinus, who formerly rul'd in Gaul, de∣vour'd
at one Supper an hundred Peaches, ten Melons,
fifty large green Figs, and three hundred Oysters. And
Maximinus the Emperour, who succeeded Alexander
Memmeas, ate forty pound of flesh in one day, and
drank an Amphora of Wine, containing 48 quarts.
Geta the Emperour was also a prodigious Epicure, cau∣sing
his Dishes to be brought in Alphabetically, and
Page 311

would continue feeding for three days together. Now
what greater Impiety, when God and Nature has pro∣vided
Meats and Drinks for us, to preserve Health, and
strengthen Nature, for us to abuse them with various
artifices for Pleasure, and to devour them beyond the
capacity of Humane nature? thereby contracting to
our selves incurable Diseases, whereby we finde it ap∣parently
true what Musonius says, That Masters are
less strong, less healthy, less able to endure labour than Ser∣vants;
Country-men more strong than they who are bred
in the Citie; those that feed meanly, than they who feed
daintily: and that generally the later sort live longer than
the former. Nor are there any other persons more
troubled with Gouts, Dropsies, Colicks, and the like,
than they who contemning a simple diet, live upon pre∣pared
Dainties. Of which opinion is Celsus: The most
profitable diet for Man, saith he, is simple; multiplicity
of tastes is pestiferous; and all spic'd meats are unprofita∣ble,
for two causes: Because more is consum'd because of
Sweetness, and less concocted than ought to be. There∣fore
many grave and wise men have utterly condemned
this indulging to the Appetite, as most pernicious. But
as for those that under pretence of Religion, neither
hate pleasing their Palates nor Luxury, but onely some
sorts of meat; abstaining from Flesh, they fill and feast
themselves with all sorts of Fish, and swill themselves
with Wine; to which they bring their lips, tongues,
teeth, and bellies armed, but not their pockets: these
are certainly worse than the Epicureans themselves. But
of these things enough. Let us now pass from Cookery
to Geberica, that is, to the Alcumists Cook-room, where
there is no less consumed than in excessive Feasting.

Page 312
CHAP. XC.
Of Alchymy, or Chymistry.
ALchymy, or Chymistry, is an Art, if it may not
be rather called a Fucus, or Persecution of Nature,
however of very great Fame, and the same unpunish'd
Imposture; whose vanity easily betrays it self in this,
that it promises what Nature neither can suffer nor
perform: seeing that all Art is but an Imitation of Na∣ture,
coming short thereof by many degrees; and that
the force of Nature is far short of the force of Art. But
Chymistry's

An Art which good men hate, and most men blame,
Which her admirers practise to their shame,
Whose plain Impostures, easie to perceive,
Not onely others, but themselves deceive.
While they seek to change the natures of things, and presume to finde out the blessed Philosophers Stone, as they call it, which, like Midas, is to change whatever it touches into Gold: then they pretend to fetch down from the inaccessible heaven a Fifth Essence, whereby a man shall not onely gain the Riches of Croesus, but perpetual Youth and Immortality.
But among all the undertaking Crowd,
Not one appears, whose Miracles allow'd
The matter prove.—
However, they get a small Livelihood by some Physi∣cal Experiments, as also by some Paints and effeminate
Page 313
Fucusses, which the Scriptures call the Oyntments of har∣lots; whence the Proverb, Every Alchymist is a Physi∣cian or a Sope-boyler. They enrich the ears of men with vain words, but empty their Pockets of their Mo∣ney. Whence it appears to be no Art, but a Compo∣sition of Trifles, and inventions of mad brains. How∣ever, they finde out men so covetous of so much hap∣piness, whom they easily perswade that they shall finde greater Riches in Hydargyrie, than Nature affords in Gold. Such, whom although they have twice or thrice already been deluded, yet they have still a new Device wherewith to deceive um again; there being no grea∣ter Madness, than to believe the fixed Volatile, or that the fixed Volatile can be made. So that the smells of Coles, Sulphur, Dung, Poyson, and Piss, are to them a greater pleasure than the taste of Honey; till their Farms, Goods, and Patrimonies being wasted, and con∣verted into Ashes and Smoak, when they expect the re∣wards of their Labours, births of Gold, Youth, and Immortality, after all their Time and Expences; at length, old, ragged, famisht, with the continual use of Quicksilver paralytick, onely rich in misery, and so mi∣serable, that they will sell their souls for three farthings; so that the Metamorphosis which they would have made in the Metals, they experiment upon themselves: for in stead of Alchymists, Cacochymists; in stead of being Doctors, Beggers; in stead of Unguentaries, Vi∣ctuallers, a laughing-stock to the people: and they who in their youth hated to live meanly, at length grown old in Chymical Impostures, are compell'd to live in the lowest degree of poverty, and in so much calamity, that receiving nothing but Contempt and Laughter, in stead of Commendation and Pity, at length compell'd there∣to by Penury, they fall to Ill Courses, as Counterfeiting of Money. And therefore this Art was not onely ex∣pell'd out of the Romane Commonwealth, but also
Page 314
also prohibited by the Decreed of the sacred Canons of the Church. And if now there were a Law to forbid any of them to practise this Art without the special favour and license of the Prince, upon the forfeiture of their goods, and proscription of their persons, we should have less false Money made, wherewith many are now deceived, to the great damage of the Commonwealth. For which reason it is thought that Amasis King of Aegypt made a Law, whereby every Magistrate was compell'd to give an account what Art or Science he most favour'd; which he that did not, underwent a very severe punishment. Many things could I say of this Art, of which I am no great enemy, were I not sworn to silence, a custom impos'd upon persons newly initiated therein, which has been so solemnly and re∣ligiously observed by the ancient Writers and Philoso∣phers, that there is no Philosopher of approved autho∣rity, or Writer of known fidelity, who hath in any place made mention thereof: which hath caus'd many to believe that all the Books treating of this Art were made of late days; to which the names of the Au∣thors, Giber, Morienus, Gigildis, and the rest of the whole Croud, give no small confirmation; the obscure words which they use, and the unaptness of their lan∣guage, and their ill Method of Philosophizing. Some have thought the Golden Fleece to be a certain Chy∣mical Book written after the ancient manner in Parchment, wherein was contained the way of making Gold. Of which sort when Diocletian had got toge∣ther a great many among the Aegyptians, (who were said to be very skilful in this Art) he is said to have burnt them all, left the Aegyptians, confiding in their Riches, and easie means of obtaining Treasure, should at one time or other revolt from the Romans. And therefore was this Art by a publike Edict of the same Emperour rendered infamous. It would be too long to
Page 315
relate all the foolish Mysteries of this Art, and empty Riddles, of the Green Lion, the Fugitive Hart, the Vo∣lant Eagle, the Dancing Fool, the Dragon devouring his Tayl, the Swell'd Toad, the Crows Head; of that which is Blacker than Black, of Mercury's Seal, of the Dirt of Foolishess, (of wisdom, I ought to have said) and a thousand other Trifles. Lastly, of that one thing besides which there is nothing else, though as common as may be, the blessed subject of the most holy Philoso∣phers Storie, not to be spoken of without incurring Per∣jury; yet I will say somewhat of it obscurely, and in such manner, as none but the sons of Art shall understand me. It is a thing which hath a substance, neither too firy, nor altogether earthy; nor is it a watry, nor sharp nor ob∣tuse quality, but indifferent light and soft, or at least not hard; not rough, but sweet in taste, sweet in smell, grateful to the sight, pleasant to the ear, and delightful to think on. More I must not say, nor greater things can I. For I think this Art, by reason of my familiarity with it, worthy the same Honour as Thucydides gives to a good Woman, when he says, That she is the best woman, of whom there is least discourse. I will onely adde this, That Chymists are of all men the most per∣verse: for when God says, In the sweat of thy brows thou shalt eat thy bread; and the Prophet in another place, Because thou eatest the labours of thy hands, there∣fore art thou blessed, and it shall be well with thee: they contemning the divine Command, and promise of hap∣piness, endeavour to raise Golden mountains by Wo∣mens labour, and Childrens play. I deny not but from this Art many excellent Inventions have deriv'd them∣selves: hence Cinaber, Minimum, Purple, that which they call Musical gold, and the temperatures of other Co∣lours, had their beginning. To this Art Aurichalcum, the changing of Metals, Soders and Tryals, owe their first finding out. Guns are the terrible Invention of
Page 316
this Art. Hence sprung the Art of making all sorts of Glasses; a most noble Invention, of which Theophilus hath writ a most excellent Treatise. But Pliny relates that the temperament of Glass was found out in the time of Tiberius; but the Work-house was by Tiberius pull'd down, and the Artificer, if we may believe Iso∣dorius, was put to death, left the Glass should detract from Gold, and Silver and Brass lose their value.
CHAP. XCI.
Of the Law in general.
WE come now to the knowledge of the Law,
that onely pretends to judge and discern be∣tween
True and False, Equity and Iniquity, Right and
Wrong. The chief Heads now-a-days are the Pope
and the Emperour, who boast that they have all Laws
written in the Cabinets of their Brests; whose Will is
Reason, and who by their own Arbitrary opinions rule
and govern all Sciences, Arts, Writings, Opinions, and
whatever other Works of men. For which cause Pope
Leo commanded that no person should dare to dispute
or justifie any thing in the Church, but by the Authori∣ty
of the holy Councils, the Canons and Decretals, of
which the Pope is the Head. Neither is it lawful for
us to make use of the Interpretations of any the most
holy and learned Divines, but onely so far as the Pope
permits, and authorizes by his Canons. And the Ca∣non
further commands, that no Book or Volume what∣soever
shall be received by any Divine, but what is first
approved of by the Canons of the Pope. The same
Authority the Emperour claims over Philosophy, Phy∣sick,
and all the other Sciences, giving no countenance
Page 317

to any Art, till first all'owed by the skill of his Law, to
which all sorts of Arts and Sciences compar'd, are of
no use or value. This makes Vlpian say, The Law is
King of all humane and divine things; whose Office it is,
as Modestinus saith, to command, forbid, punish, permit;
than which there are no greater marks of Superiority.
Pomponius defines the Law to be, the invention and gift
of God, and the Maximes of Wise-men. Because all the
ancient Law-givers, that their Laws might gain the
greater reverence among the Vulgar, feigned that the
Laws they wrote were clictated to them by the Gods.
Thus Osiris among the Aegyptians seigned to have re∣ceived
his from Mercury, Zoroastes among the Persians
from Oromazus, Chariundas among the Carthaginians
from Saturn, Solon among the Athenians from Minerva,
Zamolxis among the Scythians from Vesta, Lycurgus
from Apollo, Numa from the Nymph Egeria. Thus
you see how this knowledge of the Law arrogates to
it self a Power and Soveraignty over all the Sciences
and Arts, exercising a Tyranny over them, and advan∣cing
it self above all other Sciences, as the First-born of
Heaven, despises and contemns all the rest, being it self
constituted out of the frail and infirm Positions and O∣pinions
of men, of all things the most slender, and sub∣ject
to alteration upon every change of State, Time,
or Prince, and which deduces its original from the
sin of our First parents, the cause of all our evils. From
whence also the corrupt Law of Nature, which is cal∣led
Jus Naturale, first descended; of which behold the
chief Maximes: Keep off force by force. Break faith
with him that breaks faith. To deceive the deceiver is no
deceit. A deceiver is not bound to a deceiver in ought. A
fault may be recompensed by a fault. Those that deserve
ill, ought to enjoy neither justice nor faith. No injury can
be done to the willing. He that buys may deceive himself.
A thing is worth so much as it may be sold for. A man
Page 318

may provide for his safety with the damage of another.
No man is oblig'd to impossibilities. Thou or I are to be ru∣ined,
it is better that thou be ruin'd than I. With many
more of the same nature. Moreover, the Law of Na∣ture
is, Not to hunger, not to thirst, to suffer cold, or
destroy ones self with Watching and Labour: which
overthrowing all works of Piety and Penance, establi∣shes
Epicurean Pleasure for Supreme Happiness. The
first occasion of War, Bloudshed, Bondage, Separation
of Dominions, was also the first occasion of the Law
of Nations: after that, came the Civil or Popular Law,
which every Nation appro•priates to it self; From
whence have arisen so many Contentions among men,
that there are not words enough to express the subjects
and matter which they contain. For seeing that men
were so prone to quarrel, it was necessary that there
should be an observation of Justice according to Law,
that so the arrogancies of Impiety might be suppres∣sed,
and that Innocence might be in safety amongst the
Wicked, and that the Good might live quietly among
the Bad: these are the grounds of Law, of which there
have been Legislators innumerable. The first whereof
was Moses, who gave Laws to the Je'ws; at which time
Cecrops gave Laws to the Algyptians: after whom,
Pheroneus gave Laws to the Greeks: Mercury Trisme∣gist
gave Laws to the Aegyptians; Draco and Solon to
the Athenians; Lycurgus to the La•edemonians. Pa∣lamedes
first made Military Laws for the governing of
Armies. Romulus first of all gave Laws to the Ro∣mans,
which were called Curiatae. After whom, Numa
invented the Ceremonies of their Religion; and all the
rest of the succeeding Kings added their particular
Laws, which being all vvritten afterwards in the
Books of Papyrius, were afterwards called the Papy∣rian
Laws. After that came the Laws of the Twelve
Tables, the Flavian Law, the Helian Law, the Horten∣sian
Page 319

Law, the Honorarian Law, the Praetors Law; De∣crees
of the Senate, Edicts of the People, Law of the
Magistrates, and Custom, and the power of Law∣giving
given to every Supreme Prince. I pass over all
those Lawyers, good part whereof are repeated in the
second Law of the original of Right. Among those
who endeavoured to reduce the Civil Law into a Vo∣lume,
the first was Cneus Pompey, next Caesar; but both
were prevented by Civil War and untimely death. At
length Constantine renewed those old Laws; and Theo∣dosius
the younger reduced them into one Volume,
which he called a Codex: and after him Justinian set
forth the Codex now in use. But all the authority of
the Civil Law rests in the People and Princes; neither
is there any other Civil Law but what the people esta∣blish
by Common consent. Hence Julian avers, That
the Laws binde us for no other reason, but onely for that
they are received by the Common Consent of the people, who
by universal consent transferred the power and whole au∣thority
upon the Prince; so that whatsoever is ordained by
the consent and approbation of the Prince and People, has
thereupon, partly by Constitution, partly by Custom, the
force of a Law, though it be an Errour or a Falshood: for
Vniversal Errour makes a Law, and matter adjudged be∣comes
Truth. Which Vlpian teacheth us in these words:
He ought to be taken for a free-man born, who is so ad∣judged
by Sentence, though he were onely manumitted;
because a matter once adjudged, is to be taken for Truth.
The same person tells, that one Barbarius Philip∣pus,
who was a fugitive at Rome, demanded the Prae∣torship,
and had it: and when he came to be known
who he was, yet was it taken for granted, that all what∣soever
he had done by vertue of his Office should stand
good, though he were but a servant. The same per∣son
confesses, that no reason can be given for all the
Decrees and Laws which were set forth by our Ance∣stors.
Page 320

Whence we finde, that all the Wisdom of the
Civil Law depends upon onely Will, and Opinions of
men; no other Reason urging, than the Regulation of
Manners, conveniency of Converse, power of the
Prince, or force of Arms. So that if the Law pre∣serve
the Good, and punish the Bad, 'tis then a just
Law; if otherwise, the worst of evils, by reason of
the evils ensuing, either through the Toleration, Appro∣bation,
or Negligence of the Supreme magistrate. And
it was the Opinion of Demonax, That all unprofitable
Laws were superfluous, as being intended neither for the
Good nor the Bad; since the former want them not, the
later are never the better for um. Furthermore, seeing
that Cato confesses, that there is no Law that can be
adapted to all Emergencies, but such where Equity
and Rigor are at a continual variance; and that Aristo∣tle
also calls Equity the Correction of a just Law, wherein
that part is defective, which was generally agreed to;
doth it not hence plainly appear, that all the force of
Law and Justice depends not so much upon the Law,
as upon the Equity and Justice of the Judge?

CHAP. XCII.
Of the Canon-Law.
FRom the Civil flow'd the Canon or Pontificial
Law; which may to some seem a most holy Con∣stitution,
so ingeniously does it hide and mask the
precepts of Avarice, and rules of Rapine, under the
pretences of Piety; though it contain very few Decrees
that regard either Religion, the Worship of God, o•
the Ceremonies of the Sacraments. I forbear to make
it out, that some are altogether repugnant to the Word
Page 321

of God: all the rest are meer matters of Strife, Con∣tention,
Pride, Pomp and Gain; and onely Edicts of the
Popes, not contented with those already made by Ho∣ly
men and Fathers, unless they may adde new Decrees,
Chaffie extravagancies: so that there is no end or limit
of their Canons, which onely proceed from the Pride
and Ambition of the Popes, whose Arrogancie has
grown so bold, as to command the Angels, to rob Hell,
and lay violent hands upon the souls of the Dead: ty∣rannizing
over the Law of God with their Interpreta∣tions,
Declarations, and Disputations; left any thing
should be wanting or diminisht from the fulness of
their power. Did not Pope Clement in a Bull, which
is kept to this day at Vienna and several other places,
command the Angel to free the soul of one that was
going to Rome for Indulgences, and dying by the way,
immediately out of Purgatory, and carry him to Hea∣ven?
adding, It is our pleasure that the pains of hell
be no farther inflicted on him: granting also power to
those that were signed with the Cross, at their own
pleasures to take three or four souls out of Purgatory.
Which erroneous and intolerable Boldness, if I may
not call it Heresie, the Parisian School then utterly con∣demn'd
and reprov'd; repenting perhaps that they did
not report that hyperbolical Zeal of Clement as a Fable,
that the Story might live rather than die; seeing that
for all their affirming or denying, there is nothing of
injury done to the Authority of the Pope, whose Canons
and Decrees have so pinion'd Theologie, that the most
Contentious Divine dares neither dispute or think con∣trary
to the Popes Canons without leave and pardon▪
as Martial says of Rusus.

What Rusus says, Rusus has leave for all,
Although he laugh, weep, hold his tongue, or braul:
He sups, drinks, asks, denies; yet still the brute
Has your good leave; without your leave he's mute.
Page 322
Out of these Canons also and Decrees we finde the Patrimony of Christ to be Kingdoms, Donations, Foun∣dations, Wealth, and large Possessions; and that the Priesthood of Christ is Soveraign power and Com∣mand: that the Sword of Christ is Temporal Juris∣diction: that the Rock on which the Church is foun∣ded is the Pope; that the Bishops are not onely the Ministers, but Heads of the Church: that the Goods of the Church are not Evangelical Doctrine, Constancy of Faith, and contempt of the World, but Taxes, Tythes, Oblations, Collections, Purple, Mitres, Gold, Silver, Gems, Mannors, and Money. The power of the Pope is to wage War, dissolve Leagues, absolve Princes from their Oathes, Subjects from their Obedi∣ence, and to make the house of Prayer a den of Thieves. Well therefore may the Pope depose Bishops, who can give away other mens rights, commit Simony, dispense with his Oath, and no man be able to say to him, Why dost thou so? Well may he, for other weighty rea∣sons, dispense with all the New Testament, and send above a third part of the souls of the faithful to hell. But the Office of Bishops is not now-a-days to preach the Word, but to confer Orders, dedicate Temples, ba∣ptize Bells, consecrate Altars and Chalices, bless Vest∣ments and Images. But they who are more ambiti∣ous than these, if leaving those things to be performed by I know not what mean and titular Bishops, they can procure themselves to be sent Kings Ambassadours, to be their Chief Ministers of State, or to attend upon the Queen; such great causes may excuse um from serving God in the Temples, if they can serve the King well at Court. Out of the •me Fountains arise those Equi∣vocations and Shifts to avoid Simony in selling and buying Benefices, daily in use; or for whatever other Monopolies or Markets are made of Pardons, Indul∣gences, Dispensations, and the like, whereby they set a
Page 323
price upon remission of sins which God has so freely granted; and have found out a way to gain by the ve∣ry pains of Hell. From this Law they borrow that feigned Donation of Constantine, which is quite con∣trary to the Word of God, seeing that neither Caesar can give away his own Right, nor the Clergie usurp that which is Caesars. To these we may adde so many ra∣venous Decrees, under the known Titles of Indulgen∣cies, of Bulls, of Confessions, of Testaments, of Dispensa∣tions, of Priviledges, of Elections, of Dignities, of Pre∣bendaries, of Religious houses, of Sacred houses, of The place of Judicature, of Immunities, of Judgements, and the like. Lastly, the whole Canon-law is of all the most inconstant, more various than Proteus, more changeable than a Chameleon, more full of perplexity than the Gordian-knot. So that the Christian-Religi∣on, by the Institution of Christ intended to put an end to Ceremonies, is now more clogg'd with Ceremonies than the Jewish Religion of old: the weight whereof makes the easie and sweet Yoke of Christ more heavie and burthensome than that of the Law, while Christi∣ans are compell'd to live more according to the Pre∣scriptions of the Canon-law, than the Rules of the Go∣spel. To say truth, the Learning of both Laws is wholly busied about frail, empty, and prophane mat∣ters, Bargains, and Quarrels of the common people; about Murthers, Thefts, Robberies, Pyracies, Factions, Conspiracies, and Treasons, Perjuries, Knaveries of Scribes, Abuses of Lawyers, Corruptions of Judges; whereby Widows are ruin'd, Orphans destroyed, the Poor oppressed, the Innocent condemned, and, as it is said in Juvenal,
The Crows are pardon'd, and the Doves condemn'd.
Thus blinde men run themselves into mischiefs, which
Page 324
they thought to avoid by the assistance of the Canons and Pontifical Decretals; because they are no Laws or Canons ordained by God, or for the honour of God, but onely invented by the corrupt Wit of men, for Gain, and the supply of covetous desires.
CHAP. XCIII.
Of Advocates.
THere is another Practice of the Law, which they
call the Art of Pleading, of which they would
pretend a very great Necessity: an ancient, but most
deceitful Calling, onely set out with the gaudy Trim∣ming
of Perswasion, which is nothing else, but to
know how by Perswasion to over-rule the Judge, and
to turn him and winde him at pleasure; to know how
by false Interpretations and Comments, to wrest or a∣void
the Law, or prolong the Suit; so to cite and re∣peat
Decrees, to pervert Equity, and alter the sence of
the Law, and the intention of the Legislator: in which
Art there is nothing sooner prevails than Bauling and
Confidence: and he is accounted the best Advocate,
who intices most the people to go to Law, putting um
in hopes of recovering great matters; and stirs them
up by wicked and mischievous advice; who hunts out
for Causes, and who is the greatest Scolder and Brauler,
to make the things which are just and true, seem doubt∣ful
and unjust; and by such Weapons as those, to chase
and overthrow Justice: with whom Justice is nothing
else but publike Gain; and the Judge that sits upon the
Bench is forc'd to confirm, what Money makes appear
just. Nay, they expose those things which are not,
even privations of things, and Silence it self; seeing
Page 325

that as none will speak but for Gain, there's none will
hold his tongue but for Reward: after the example of
Demosthenes, who when he askt Aristodemus, a Compi∣piler
of Fables, what Fees he had got for Pleading, an∣swered,
A Talent. But I (replyed Demosthenes.) have got
more to hold my tongue. So that the tongue of a Law∣yer,
unless fast bound in Silver chains, is very mischie∣vous
and pernicious.

CHAP. XCIV.
Of the Calling of Publike Notaries.
AMong these, Publike Notaries are to be reckon'd,
whose Injuries, Falsities and Mischiefs continu∣ally
by them wrought, all are bound to endure, while
they pretend to have their credit, license and authority
from the Apostolike and Imperial power. Among
whom they are to be accounted the chiefest, who know
best how to trouble the Court, perplex Causes, coun∣terfeit
Wills and Deeds, to abuse and deceive their Cly∣ents,
and, if need be, to forswear themselves; ventu∣ring
at any Roguery, rather than be outdone in plot∣ting
and contriving Cheats, Scandals, Quirks, Tricks,
Quillets, Treacheries, Scylla's and Charybdis's, by any
other person whatsoever. There is no Notary can
frame an Instrument, from whence there may not be
some cause of Quarrel pickt out, if any person have a
minde to contest: for there will be some way or other
found out, either to finde out a defect in the Writing,
or to invalidate the faith of the publike Notary. These
they call the Helps of the Law, which they teach the
Contentious how to flie to, and lay hold of. These
are the effects of their Watching and Labour, where∣with
Page 326

with they soften the rigour of the Law, when they
finde their Clyents willing to contend: for he shall
have so much Law, as he can by his power maintain;
the Law averring, that we cannot be equal to those that
are more potent than we are.

CHAP. XCV.
Of the Study of the Law.
TO this, those vast Gyants have relation, who con∣trary
to the Edict of Justinian, have begot so ma∣ny
innumerable. Volumes of Comments, Glosses, and
Expositions, every one differing in their Interpretation.
Besides this, they have gathered together such Storms
of Opinions, so many Woods of dark and subtil Coun∣sels
and Cautions, wherewith the Iniquity of Advocates
is furnished, as if Truth did not consist more in Rea∣son,
than in confused Testimonies rak'd together out
of such a monstrous heap of Opiniasters, among whom
there is so much Dissention, so much Discord, that he
that knows not how to differ from another, to contra∣dict
the Sayings and Opinions of others, call in questi∣on
the justice of Adjudged Cases, and to wrest good
Laws to their own Humours and Interests, is not to
be thought Learned among um. Thus is the Study of
the Law made a deceitful Net and Gin of Iniquity:
these are the Crafts, and these the Arts by which the
whole Christian world is governed; the Foundations
of Empires and Kingdoms, and out of these Knaves
are chosen Presidents of Parliaments, Senators, and se∣veral
great Officers of Popes and Princes: as if wic∣ked
Advocates would prove just Judges, when they
came to be the Heads of the Nation! These, like the
Page 327

Titans to Jove, become formidable to their Princes
themselves. Out of these come the swag-belly'd Se∣cretaries,
and Purple Chancellors of Emperours and
Kings; who govern all affairs of State, dispose of all
Favours, Gifts, Benefits, Offices, Dignities and Patents
of the prince; who sell all Right and Justice, all Law,
Equity and Honesty, and compel others to purchase
of them: According to whose will, such and such are
to be Allies, such Enemies to the Prince; with whom
sometimes they joyn in Leagues, sometimes make War
according to their pleasures. And being rais'd from
the lowest degree of Poverty, and meanness of condi∣tion,
to so high a pitch of Dignity, meerly by prostitu∣ting
their Tongues, at length they grow so bold and
audacious, that without calling to answer, without or∣der
of Council, they will convict and condemn men,
and many times alter forms of Government; they
themselves growing fat with Thievery and Robbery.

CHAP. XCVI.
Of the Inquisition.
HEre we must not omit the order of Predicants,
Inquisitors after Hereticks; whose power when
it ought to be founded upon the holy Scriptures, yet
they derive it all from the Canon-Law, and Pontifical
Decrees, as if it were impossible the Pope should erre;
leaving the Scripture as a dead letter, and onely the
shadow of Truth, and reject it, as the Buckler and de∣fence
of Hereticks. Neither do they receive the Tra∣ditions
of the ancient Fathers and Doctors, because
they may both deceive, and be deceived; but preten∣ding
that the Roman Church cannot erre, of which the
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Pope is the Head, and therefore the Authority of his
Court is the Rule of their Faith; enquiring no further
in their examinations, than whether men believe in the
Church of Rome: which if any person refractory do
grant, then, quoth they, the Church condemns such or
such a Proposition, as heretical, scandalous, and offen∣sive
to pious ears; and then compel the person to re∣voke
and recant his Errour. If the offender continue
to justifie himself by Reason or Scripture, or both,
straight with great clamour and mouthing they inter∣rupt
him, telling him he is not before the Chair of
Doctors, or a Convocation of Scholars, but a Tribu∣nal
of Judges: he is not to dispute there, but to answer
directly whether he will stand to or abide the Decree
of the Church, or renounce his Opinion: if not, they
shew him Faggots and Fire, saying, Hereticks are to be
convinced with Faggot and Fire, not with Scripture and
Arguments; and so compel a man not convicted of
any perverse obstinacie contrary to his Conscience, to
abjure those things; which if he deny, they deliver him
over to the Secular power, as a deserter of the Church,
to be burnt; saying with the Apostle, Remove the evil
thing from among you. In ancient times, such was the
lenity and meckness of the Church, that they neither
punisht those that relaps'd into Judaism nor Blasphe∣mies:
and Berengarius revolting to a most damnable
Heresie, was not onely not put to death, but continued
in his Archdeaconship. But now, if a man slip into
the least Errour, 'tis much more than his life is worth;
and he shall be thrown into the Fire by these Inquisitors
for a trifle. Perhaps it is now convenient for the
Church to use such severe chastisement, for fear of
losing its innate piety. Sometimes Hereticks are In∣quisitors
after Hereticks; which was the occasion of
the Decree which Clement made. But Inquisitors
ought not to hold dark Arguments, and talk in wrang∣ling
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Syllogisms, with Hereticks; but to labour to con∣vince
them by the Word of God, then to determine the
matter according to the Decrees and Canons of the
Church, and either to reduce him to the Orthodox
Faith, or pronounce him a Hereticks: for he is no He∣retick,
who is not obstinate; nor is he a favourer of
Hereticks, who seeks to defend an innocent person con∣demned
of Heresie, left he should be deliver'd up by
these cruel and ravenous Inquisitors, to be butchered
without a cause. And although it be expresly provi∣ded
in the Law, that the Inquisitors shall have no pow∣er
of Examining, nor any Jurisdiction over any suspi∣tion,
defence, or favour of Heresie, which is not a He∣resie
manifestly exprest, and absolutely already con∣demn'd;
yet these bloudy Vultures, going beyond the
Priviledges and Commission of their Office, against all
right, and contrary to the Canons themselves, take
upon them to meddle with ordinary things, arrogating
and usurping the power of Popes in those things which
are not Heretical, but onely Scandalous or offensive to
the ear; most cruelly raging against the poor Coun∣try-women,
whom being once accused of Witchcraft,
and condemned without the examination of any lawful
Judge, they expose to most strange and unheard-of
Torments, till having extorted from them what they
least thought to confess, they finde matter to proceed
upon to condemnation: and then they think they do
the Office of Inquisitors truly, when they never leave
the business off, till the poor woman be burnt, or else
have so far gilded the Inquisitors hand, until he take
pitie of her, as sufficiently purg'd: for an Inquisitor
may alter the punishment from penal into pecuniary,
and convert it to the use of the Office; by which there
is not a little Money to be got: and some of these poor
creatures are forc'd to pay them an annual Stipend, for
fear of being harass'd to Torment. And when the
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Goods of Hereticks are confiscated, then the Inquisi∣tor
gets no small matter. The very accusation, or
highest suspicion of Heresie, nay the very Citation of
the Inquisitor, is enough to bring a womans credit in
question, which is not to be salved without money
given to the Inquisitor; which is no small gain. Thus
while I was in Millain, several Inquisitors did torment
many honest Matrons, & some of very good Quality, and
privately milk very large sums from the poor affright∣ed
and terrified women; till at length, their Cheating
being discovered, they were severely handled by the
Gentry, hardly escaping Fire and Sword. When I
was President of the Commonwealth in the Citie of
Mediomatricum, I had a very great Contest with an In∣quisitor,
who being a loose fellow, had hal'd a poor
Country-woman into his Slaughter-house, being a
place of disrepute; and all for a very slight Accusati∣on;
not so much to Examine her, as to Crucifie her.
This woman when I undertook to defend her Cause,
and found, and had made it evident, that there was no∣thing
of Proof to make out the Crime, the Inquisitor
made answer, that there was one proof not to be que∣stion'd,
That her mother many years ago was burnt for
a Witch. Which Article when I shew'd how imperti∣nent
it was, and that it was not for the Law to con∣demn
one for the fact of another; presently he, lest he
should have seemed to have talkt out of Reason be∣fore,
produces this Argument: That therefore it was
so, and the Proof good, because Witches were wont to
devote their children to the devil; as also because they
are wont to Conceive by lying with the devil, and
therefore there is an inherent Guiltiness in the Off∣spring.
Wicked Father, said I, is this thy way of
Theologie? Are these the Fictions for which thou har∣riest
silly women to Torture? are these the Sophisms
with which thou condemnest Hereticks? Thou thy
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self, in my opinion, art far worse than Faustus or Donatus.
Grant it were as thou sayst, dost thou not hereby abro∣gate
the grace of Baptism, if for the impiety of a Parent
the Off-spring should be the devils due? And if it were
true that Incubi did generate, yet was never any one of
that opinion so infatuated, as to think those Spirits
did mingle any thing of their own nature with the
suffoced seed. But I tell thee upon the true grounds of
Faith, and by the true natures of our Humanities, we
are all one mass of sin, and eternal malediction, sons
of perdition, sons of the devil, sons of the wrath of
God, and heirs of hell: but by the grace of Baptism
Satan is cast out of us, and we are made new creatures
in Jesus Christ, from whom no man can be separated
but by his own sin: for far is it from truth, that he
should suffer for another mans sin. Seest thou not now
how invalid thy most sufficient Proof is, how vain in
Law, and indeed how absolutely Heretical it is? The
cruel Hypocrite grew very wroth against me, and
threatned to sue me as a favourer of Hereticks. How∣ever,
I persisted in defence of the poor creature, and at
length by the power of the Law I delivered her out of
the Lions mouth; and the bloudy Monk stood rebuk'd
and sham'd before um all, and ever after infamous
for his Cruelty; and the Accusers of the poor wo∣man
in the Capitol of the Church of Metz, whose
Subjects they were, were very considerably Fin'd.

CHAP. XCVII.
Of Scholastick Theologie.
IT remains that we discourse concerning Theologie.
I shall pass by the Theologie of the Gentiles, men∣tioned
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in Orpheus, Musaeus, and Hesiod, which all men ac∣knowledge
to be Poetical and fictitious, and which La∣ctantius,
and Eusebius, and many other eminent Doctors
of the Christians have convinced by most strenuous Ar∣guments.
Nor shall we speak of the Religion of
Plato or the rest of the Philosophers, whom we have
already shew'd to be the teachers of nothing but Er∣rour.
But we shall here discourse concerning the
Christian Religion. This onely depends upon the
faith of its Doctors, seeing that it can fall under no
Art or Science. And first of Scholastick Divinity, a
certain Hodge-podge, or Mixture, of Divine Precepts,
and Philosophical Reasons; looking like a Centaur;
written after a new manner, far different from the an∣tient
way of delivery; diffus'd into little Questions,
and subtil Syllogisms, without any Elegancie of speech;
and which has brought not a little profit to the Church
in the convincing of Hereticks. The first Authors
whereof, and who were most excellent therein, were
Thomas Aquinas, Albertus sirnamed the Great, and ma∣ny
other famous men; besides Johannes Scotus, a most
subtil and acute Writer, though a little more given to
Contention. Hence Scholastick Theologie sell into So∣phisms;
while those newer Theosophists, and as it
were Sutlers of the Word of God, never worthy of
the title of Divines, but for their money, of so sub∣lime
a Studie and Contemplation made a meer Logo∣machie;
wandring from School to School, starting
little Questions, framing Opinions, forcing the Scri∣ptures,
inducing a strange sence with intricate words,
and more nimble to ventilate than examine, presum'd
to erect Seminaries of Strifes, out of which litigious
Sophisters gain matter of Contention; distracting the
Intellect, abstracting the Forms, and misrepresenting
Genus and Species; what they take from one, adding
to another; and every one striving to confirm their
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own Opinion: exposing our holy Faith among the
Wise of the Age (of which Thomas Aquinas complains)
to Laughter and Misbelief. For they neglect the Cano∣nical
Scriptures of the Holy Ghost, and chuse onely
hard Questions about Divine things, fit for Dispute;
wherein they exercise their Wit, and consume their
time; placing the whole Doctrine of Theologie in
those things onely, wherein while they study to con∣tradict
the Scripture, they may hear the Scripture say∣ing,
The letter kills, is hurtful, is unprofitable. But they
will say, We are to search out that which lies hid in
the Scripture. Then binding all their mindes to ex∣pound,
interpret, make Glossaries and Syllogisms, they
rather chuse any other sence than that which is most
genuine. If you require Reason, or be earnest in ap∣posing,
you shall receive ill language, and be call'd
Fool. What is hid in the letter you must not under∣stand,
but must feed like a Serpent upon the dust. So
that none are accounted Divines among them, unless
they be such as ate egregrious Branglers, and can give
an Instance upon every Proposition, feign readily, finde
out new Interpretations, make a noise with uncouth
words, not so much to be understood for the difficulty
of the matter, as the strangeness of the word. And
then they are call'd Doctors, when they are come to
that pass that they can hardly be understood. These
have a multitude of Followers, who whatsoever they
have drawn from those men, believe it fetcht out of
the hidden treasuries of Theologie: they swear to their
Masters words, and believe it not to be within the com∣pass
of thought, if any thing be unknown to him; and
they are so captivated with his Opinions, that they are
not to be overcome with any other reasons; will yield
to no Scripture, but, like Antaeus, seek to renew their
strength, while they repair to the brest of their mother
who brought them forth, calling these Doctors to their
aid.

Page 334

The Vulture carkass leaving then behinde,
Hastes to his own, and takes away the best:
This is the food the Vulture hath design'd,
To feast his Palate while he builds his nest.
Hence it comes to pass, that the sublime Studie of Scho∣lastick Divinity is so subject to Errour and Impiety; these evil Hypocrites and audacious Sophisters have in∣troduced so many Sects, and so many Heresies; who as S. Paul saith, preach Christ not for good-will, but for contention: so that it is far easier for Philosophers than Divines to agree: who have eclipsed the ancient glo∣ry of the ancient Theologie with humane Opinions, and new Errours; and professing a detestable Do∣ctrine consisting in false Titles, and Labyrinths of Dispute, have usurpt the name of Sacred Theologie by Theft and Rapine; and abominating the Names and Institutions of the old Fathers, have increas'd new Fa∣ctions, as it was formerly said in the Church, I am of Apollo, I of Paul, I of Cephas; pretending altogether to their Studies whose Works they first learnt, and ad∣miring onely their own Masters, despise all others; not minding what is said, but by whom it is said. And yet are these men very much divided among them∣selves: for some of them, who are of riper ingenuities, and would be thought more skilful than the Prophets and Apostles, believe that they can finde out and de∣monstrate those things which are onely to be believ'd by faith; Philosophizing in Divine things in most mi∣serable Questions, and with a prodigious confidence contend about absurd Opinions; as, when some di∣stinguish the Divine Essence, some by the thing it self, or others by Reason: others constitute infinite Reali∣ties, as they call um, like Plato's Idea's; which some again deny, and some laugh at. Then they frame to
Page 335
themselves so many monstrous shapes of God, so many forms of the Divine Being, so many Idols and Phan∣tomes of their own Imaginations about divine things; and dismember their very Saviour Christ with the per∣versness of their Opinions. Him they dress in so many various Disguises of Sophisms, and like an Image of Wax, form and deform him with their absurd suppo∣sitions into what shape or figure they please; so that their Doctrine proves meer Idolatry. But those other, whose duller capacities cannot soar so sublimely, these make Legends of the Saints full of godly lyes, feign Reliques, make Miracles, invent plausible or terrible Examples; Number Prayers, weigh Merits, invent Ceremonies, sell Indulgencies, distribute Pardons, set to sale their Benedictions, and devour the sins of the people. As for Apparitions, Exorcisms, and Answers of the Dead, they are very exact in um; and being taught their lessons out of the Books of Tundal and Brandarius, they act the Tragedies of Purgatory, and Comedies of Indulgences and Pardons; and from the Pulpits, as from a Stage, with a Souldier-like impu∣dence, and boldness of Thraso, with confident eyes, countenance chang'd, extended arms, and more sorts of gestures than are ascribed to Proteus, thunder out their Vanities among the people. But those who pre∣tend to be more Learned, and to understand a greater Decorum of Elegancie; they, while they bawl, I should say declaim, rehearse Poems, tell Stories, dispute Con∣troversies, cite Homer, Virgil, Livie, Strabo, Varro, Se∣neca, Cicero, Aristotle and Plato: in stead of preaching the Gospel, and Word of God, making onely an empty noise of words; spreading a new Gospel, adulterating the Word of God, which they preach not to set forth Grace, but for Gain and Lucre; living in the mean time not according to the Word of God, but accor∣ding to the pleasure of the flesh; and after they have
Page 336
in the day-time made an erroneous Harangue or Ex∣hortation in the Pulpits to vertue, at night exercise their Buttocks in their lurking holes with nocturnal labour. And this is the way by which they go to Christ-Lastly, when Vices are to be reprehended, 'tis won∣derful with what ill language they rail, with what in∣solencie of gesture they behave themselves, with what scurrilous language their Choler rages, what loud Ex∣clamations they make; as if Christ rather chose to have the Preachers of his Word not Fishers drawing on the right hand with a soft Net, but persecuting Hunters and Archers, shooting and wounding from the left: or as if they themselves were not men, or not liable to the same faults, if not guilty of greater. Thus those Fishers of men, whose tongues ought to be a Net to draw sinners to salvation, become Hunters and perse∣cutors of men to their ruine: their mouthes are Bowes of falshood, their tongues are wounding Arrows. But let us now hasten to the Right Theologie, which is twofold; Prophesie, and Interpretation. Of the later first of all.
CHAP. XCVIII.
Of Interpretative Theologie.
INterpretative Theologists believe, That as by the li∣berality
of Nature, Grapes, Olives, Wheat, Flax,
and many other such things, increase and ripen, of
which afterwards, by the wit and help of Man, Wine,
Oyl, Bread and Cloth, and other works of Nature are
compleated by humane Arts: so the Divine Oracles,
delivered to us obscure and hidden, are to be explain∣ed
by Interpretation; not by the force of our own Wit
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or Invention, but by the help of the Spirit, who di∣stributes
his good things as he pleases, and where he
pleases, making some Prophets, and some Interpreters.
Therefore this Interpretative Divinity consists not in
Compounding, Dividing, Defining, after the manner
of the Peripateticks; neither of which belong to God,
who neither can be defined, divided, or compounded,
but leads to Knowledge by another way, which is in∣different
between this and Prophetical vision, which is
a kinde of discovery of the Truth to our purifi'd In∣tellect,
as a Key to a Lock: and this, as it is the most
covetous of all Truth, so it is the most susceptible of
what things are to be understood, and is therefore
called Possible Intellect; wherewith though we do not
discover by a full light, what the Prophets mean, and
those who beheld the Divine things themselves; yet
there is a door open to us, that from the conformity of
the Truth perceived, to our Intellect, and by the Light
which illustrates us, out of those open windows we
gain more certainty, than from the appearing Demon∣strations,
Definitions, Divisions, and Compositions:
and we read and understand, not with our outward
eyes and ears, but with our better senses; and extract
the Truth flowing from the sacred Scriptures, which
the other delivered in dark sayings, and mysterious
sentences; and thereby see what is hidden from the
wise and great Philosophers, yet apprehend them not
with so much certainty, as that all perplexity may be
removed. And whereas there is a manifold. Truth
conceal'd in sacred Scripture, holy men have gone a∣bout
to try various and manifold Expositions of the
same. For some gently walking along the back of the
Letter, and expounding one place by another, and
one letter by another, and making out the sence by
the Order, Etymologie, and Propriety and Force of
the signification of the words, hunt out the truth of
Page 338

Scripture: which is therefore call'd Literal Expositi∣on.
Others refer all things written to the business
of the Soul, and works of Justice; whose Expositions
are therefore call'd Moral. Others remit them by va∣rious
Tropes and Figures to the Mysteries of the Church;
whose Exposition is call'd Tropological. Others given
to Contemplation, refer all things to the Myitery of Celestia glory; and this Exposition is call'd Anago∣gick.
And these are the four most usual sorts of Ex∣position;
besides which, there are two more, of which
the one refers all things to vicissitude of Times, Muta∣tions
of Kingdoms and Ages; therefore call'd Typick.
Wherein, among the Ancients, Cyril, Methodius, and
Joachim Abbas did most exel: of Modern Authors,
Jeremy Savanarola of Ferrara. The other enquires in∣to
the nature and qualities of the Universe, the Sensi∣ble
world, and of the whole Fabrick of the World
and Nature: which Exposition is therefore call'd Phy∣sical
or Natural; wherein Rabbi Simeon ben Joachim
excell'd, who wrote a very large Volume upon Leviti∣cus,
wherein discoursing of the natures of all things,
he shews how Moses, according to the congruencie of
the threefold World, and nature of things, ordain'd
the Ark, the Tabernacle, the Vessels, Garments, Rites,
Sacrifices, and other Mysteries, for the appeasing and
worshipping God. Which Exposition the Cabalists fol∣low,
especially those who treat of Beresith, or the Crea∣tion.
For they who discoursing concerning the Judge∣ment-seat
of God, by Numbers, Figures, Revolutions,
Symbolical reasons, refers all things to the first Arch∣type,
search for the Anagogical sence. And these are
the six most famous Senses or Meanings of the holy
Scripture; all whose Expositors or Interpreters are by
a general word call'd Divines: among whom we finde
Dionysius, Origen, Polycarpus, Eusebius, Tertullian, Ire∣neus,
Nazianzene, Chrysostome, Athanasius, Basil, Da∣mascene,
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Lactantins, Cyprian, Jerome, Austin, Ambrose,
Gregory, Ruffinus, Leo, Cassianus, Barnardus, Anselm,
and many other holy Fathers which those ancient times
brought forth: and some of later years; as Thomas,
Albertus, Bonaventure, Egidius, Henricus, Gandavensis,
Gerson, and many others. But now seeing that all
these Interpretative Divines are but men, they are sub∣ject
to humane frailties; sometimes they erre, some∣times
they write things contrary or repugnant some∣times
they differ from one another: in many things
they are deceiv'd, all of um not discerning all things:
for onely the Holy Ghost has the perfect knowledge of
Divine things, who distributes to all men according to
a certain measure, reserving many things to himself,
that we may be always learning of him: for, as S. Paul
saith, All of us know and preach by art onely. There∣fore
all this Interpretative Theologie consists onely in
liberty of speech, and is a Knowledge separate from
Scripture, whereby every one has the liberty to abound
in his own sence, according to those various Expositi∣ons
recited before, which S. Paul in one word calls My∣steries,
or speaking of Mysteries, when the Spirit speaks
Mysteries; whence Dionysius calls this Significative
Theologie, treated of by those holy Doctors in several
Volumes. Nor are we to believe all that they say, see∣ing
that many hold very Erroneous Opinions of Faith,
which are exploded by the Church; as we may instance
in Papias Bishop of Hierapolis, Victorinus Pictoviensis,
Irenoeus Lugdunensis, Cyprian, Origen and Tertullian,
and many others, who have err'd in the Faith, and
whose Tenets have been condemned as Heretical,
though they themselves are among the Canoniz'd
Saints. But this requires a deeper spirit of considera∣tion,
to judge and discern which is not of men, nor
of flesh and bloud, but granted from above by the Fa∣ther
of lights. For no man can utter any thing rightly
Page 340

of God, but by the light which comes from himself;
which light is the Word, by whom all things were made,
and who illuminates every man coming into this world,
giving them power to become the sons of God whoever shall
receive and believe. Neither is there any who can de∣clare
the things of God, but his own Word: for who
besides can know the minde of God, or whoever was made
of his council, but the Son of God, being the Word of
the Father? But of this we shall discourse no farther,
till we have perfected the next Chapter of Prophetick
Theologie.

CHAP. XCIX.
of Prophetick Theologie.
AS Prophecie is the speech of the Prophets, so is
Theologie nothing but the Tradition of the Di∣vines,
or men discoursing with God. However, not
every one that can remember or repeat a Prophecie,
or interpret the meaning thereof, is presently a Pro∣phet,
but he that in divine things is endued with the
knowledge of Piety, Vertue and Sanctity, who dis∣courseth
with God, and meditates upon his Law day
and night. For so S. John Author of the Apocalypse, in
the Letters of Dionysius call'd The Divine, testifies from
holy Writing; to whom the Truth it self has said, He
that hears you, hears me; and he that despises you de∣spises
me. Which words are not spoken to contentious
Theosophists, but to the true Divines, Apostles, Evan∣gelists,
and Messengers of the Word of God, who say,
I dare not utter any thing which Christ doth not work by
me. Therefore the Traditions of these Divines concer∣ning
Faith and Godliness, are truely Theological. To
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the Writings and sayings of these men we give credit,
as being founded, not upon contentious Syllogisms, or
Opinions of men, but, as S. Paul saith, being divinely
inspired: not in defining, compounding, dividing, con∣templating,
after the manner of Philosophers; but in
an essential contact of Divinity, apprehended through
a clear vision in the divine light it self: of which visi∣on
we finde several sorts in the holy Scripture: as the
Prophets had several dispositions to receive. For we
read how some saw God, or Angels in the forms of
men: others in the shape of Fire: others in the simi∣litude
of Air or Wind: others in the shape of Rivers
or Water: others in the form of Birds, Precious Stones,
or Metals: others in the forms of Letters or Chara∣cters:
others in the sound of a Voice: others in
Dreams: others in a Spirit residing within themselves:
others in the work of the Understanding. And there∣fore
the Scripture calls all Prophets Seers. Thus we
read of The Visions of Isaias, The Visions of Jeremy,
The Visions of Ezekiel, and the rest. And under the
New law S. John faith, I was in the Spirit upon the
Lords day. On the wings whereof he was carried, and
beheld the Throne of God. And Paul witnesses, that
he saw those things which it is not lawful for men to ut∣ter.
And this Vision is called a Rapture, or Ecstasie, or
spiritual death. Concerning this death it is said, No
man shall see God, and live. And in another place, Preci∣ous
in the sight of God is the death of his Saints. And it
is more clearly expressed by the Apostle, where he says,
You are dead, and your life is hid with Christ. And it is
necessary for him to die this death, that will pierce in∣to
the secrets of Prophetick Theologie. Now there is
a double sight of this Deifick vision: One, when God
is seen face to face; and then the Prophets see what S.
Paul faith, Things which are not fit for men to utter, and
which no tongue of men or Angels can express, nor Pen
Page 342

unfold. There is also a certain contact or union of
the Divine Essence, and an illustration or enlightning
of the pure and separate Intellect, without appearance
of any shape or likeness. This Divines call The Meri∣dional
Understanding. Of which S. Augustin upon Ge∣nesis,
and Origen against Celsus, largely dispute. The
other sort of Seeing is that by which we see the hinder
parts of God; when the creatures, which are the hin∣der
parts or effects of God, are understood with a more
exalted judgement; as by the knowledge whereof the
Creator, the chief workman, and the First Cause that
moves all things, is the better known: as the Wise∣man
faith, From the bigness of the kinde, and of the
creature, may be known the Creator of things. And Paul
also about the same subject: The invisible things of God
are known, being understood by these things which are
made. And it is an usual Saying among the Peripate∣ticks,
that they who argue from the Effects to the Causes,
are said to argue à posteriori, from the hinder part.
Moses enjoyed both these Visions, as the Scriptures
witness. Of the first, we read that Moses saw God
face to face. As to the other, we read what God spake
to him: Thou shalt see my hinder parts. And by the
means of this later Vision, Moses made a Law, institu∣ted
Sacrifices and Ceremonies, built a Tabernacle and
other Mysteries, according to the most elaborate Exem∣plar
of the whole world, comprehending all the secret
works of God and Nature therein. This Vision is a∣gain
twofold: for we either behold the creature in
God himself, which Divines call The Morning-vision;
or else we behold God himself in the creatures. There
is also another Prophetick Vision in Dreams: thus we
read in Matthew, how the angel of God appeared to Jo∣seph
in a dream. And in another place, that the Magi
who ador'd Christ were admonisht in a dream, that they
should return another way into their own Country. There
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are in the Old Testament many Examples thereof.
Now what this Vision is, Job expounds, where he says,
In the horrour of nocturnal visions, when sleep falleth upon
men, and they sleep in their beds; then he opens their
ears, and teaching them, instructs them with learning.
And this being a fourth species of Vision, is called No∣cturnal.
There are also two other kindes of Prophe∣cie:
the one receiv'd by word of mouth; and thus
was Moses enlightened and taught in Mount Sinai, A∣braham,
Jacob, Samuel, and many other Prophets un∣der
the Old Law. Under the New Law, the Apostles
and Disciples of Christ were taught by the mouth of
Christ, he being alive among them. There is another
sort of Prophecie, which consists in the agitation of
the Spirit, while the soul ravisht away by some Deity,
then joyn'd to that, and abstracted from the body of
man, is by the same Spirit fill'd with Knowledge be∣yond
humane strength or wit. Which ravishment is
not performed always by Angels, but sometimes by
the Spirit of God; as we read of Saul, that the Spirit
of God came upon him, and he prophesied, and was chan∣ged
into a new man, and numbered among the Prophets.
And in the Acts of the Apostles, the Spirit of God came
upon them that were baptized, in flames of fire. Which
Spirit also many times seizes upon men that are liable
to sin; so that there were many Prophets among the
Gentiles; as Cassandra, Helenus, Calchas, Ampharans,
Tiresias, Mopsus, Amphilochus, Polybius, Corinthus; al∣so
Galanus the Indian, Socrates, Diotyma, Anaximan∣der,
Epimenides the Cretan. Also the Magi among the
Persians, Brachmans among the Indians, Gymnosophists
among the Aethiopians, Druids among the Gauls, and
Sibyls among the Romans. To which Prophetick
seizure of the Spirit, many times, certain previous Ce∣remonies,
authority of Function, and communion of
sacred Mysteries, do very much conduce, as the Scri∣pture
Page 344

amply declares concerning Balaam; and in other
places by the application of the Ephod. And the E∣vangelist
witnesses concerning Caiaphas, that he prophe∣sied,
being high priest that year. Hence the Mecubals a∣mong
the Hebrews adventured to counterfeit their Ar∣tificial
Prophecie. I omit what the Hebrews have
written concerning the Two and thirty paths of Wis∣dom;
and what S. Austin has toucht upon concerning
the Degrees; or Albertus in his reception of Forms, of
which he reckons up seven Apparitions in Dreams, and
as many waking. So we read in Plato and Proculus
of Socrates, that he was not inspired by an intelligible
influx, but by voice, and familiar speech. But these
things come to pass more easily in Dreams. But let
us return to our purpose. Now therefore Prophetick
Theologie is that which by an Intuitive Inspiration
teaches the unshaken Word of God. But the Autho∣rity
and Arguments by which that Truth is confirm'd,
are not the Opinions of Men, not Custom, nor the in∣vented
Fictions of the Wise: not the Magnificent De∣crees
of Sects, not Syllogisms, Enthymems, not Indu∣ctions,
not soluble Consequences; but Divine Oracles
consonant to one another, received by the Universal
Church with an unanimous and solid consent, appro∣ved
by Miracles, Prodigies, Wonders, Holiness of life,
and testimony of Martyrdom. The Doctors of this
Prophetick Theologie were Moses, Job, David, Solomon,
and many other Canonical Writers and Prophets. The
Teachers of the New Testament were the Apostles and
Evangelists: but all these, notwithstanding they were
fill'd with the Holy Ghost, yet all at one time or other
stray'd from the Truth, and in some measure spake un∣truly;
not that they did so wittingly, or craftily; for
to say so, would be a greater Errour than that of Arius
or Sabellicus, subverting the whole Authority of the
Scripture, in which Errour notwithstanding the great
Page 345

and holy S. Jerome persisted, disputing against S. Augu∣stine
about the reprehension of Peter: for S. Paul, said
that S. Jerome, told a lye craftily. Which should it be
granted, and that such an untruth should be admitted
in the Bible, immediately, as S. Austin saith, the whole
certainty of the Bible would fall to ruine. But S. Je∣rome
being thus admonisht, after many Contradicti∣ons
and defences, at length acknowledged his Errour,
and confess'd the Truth. But what I say, that the ho∣ly
Writers did secundum quid speak things not altoge∣ther
true, I would have to be understood so, as that
they did not willingly erre, but onely stray through hu∣mane
frailty. Thus Moses failed, in telling the people
he would bring them out of Aegypt, and carry them
into the Land of Canaan: for though he brought them
out of Aegypt, he did not carry them into the Land of
promise. Jonas failed in foretelling the destruction of
Nineveh within forty days; intended, but delay'd.
Elijah failed, in foretelling many things to come to
pass in the days of Ahab, which yet were not fulfill'd
till after his death. Isaiah failed, foretelling the death
of Hezekiah the next day, when his life was prolonged
fifteen years afterwards. Many other Prophets also
fail'd, and their predictions are found either not to
have come to pass at all, or else to have been suspended.
The Apostles also and Evangelists fail'd. Peter also
fail'd when he was reprehended by S. Paul. Matthew
also fail'd, when he wrote that Christ was not dead till
the Launce had pierced his side. But this defect was no
defect of the Holy Ghost, but either of the Prophet
not rightly delivering what was suggested by the Holy
Ghost, or the Vision did declare; or else proceeding
from some alteration of the event of the Command,
the sentence of the Oracle being either alter'd or defer'd.
Hence it follows, that all Prophets and Writers in some
things seem to fail and erre, according to the Scripture,
Page 346

which saith, All men are lyers. Onely Christ, both God
and man, never was, nor shall be found to fail, nor shall
his words be altered, or be defective; who, void of
Errour, divulged his Oracles most immutable, as he
said himself: The heaven and the earth shall pass away,
but my words shall not pass away. Now because all
Truth is through the Holy Ghost, therefore onely
Christ possesses this Truth firmly; nor shall it ever de∣part
from him, but remains in him. But it is not so
with others: for the Spirit was with Moses, but when
he strake the Rock it was departed. It was with Aa∣ron,
but departed when he made the Calf. It was with
Anna their sister, but not when she murmured against
Moses. It was with Saul, David, Solomon, Isaiah, &c.
but rested not constantly with them. Neither are Pro∣phets
always Prophets, or Seers, or foretellers of things
to come; nor is Prophecie a continual habit, but a gift,
passion, or transient spirit. And whereas there is no
man who doth not sin; so there is no man from whom
the Spirit doth not sometimes depart, and leave him;
unless it be Christ, the onely Son of God, of whom it
was therefore said to John: He upon whom thou sawest
the Spirit descending, and remaining with him, he is the
Son of God; who Baptizeth with the Holy Ghost, be∣ing
also able to impart the same to others. Therefore,
as saith Simonides, onely God hath this honour, that
he is onely Metaphysical: so may we say of Christ,
that onely Christ hath this honour, to be a Divine.
However, let no man think that the Writings of the
Old Testament, since the Gospel of Christ had its di∣vine
birth from them, are therefore obsolete and dead;
for they will ever live in high authority: for by them
have the Apostles proved their Tenets, and without
their testimony they have spoken nothing: and Christ
refers us to the search of them; whose Gospel doth
not at all abolish those Writings, but fulfill'd the Law
Page 347

to the least tittle. This is also to be noted, that many
Volumes of the Holy Scripture are lost; which we may
easily gather from the Scripture it self: For Moses
cites Books of The Wars of the Lord; and Joshuah, The
Book of the Just; Esther, The Book of memorable things;
and Macchabees cites the holy Books of the Spartiatae;
and the Books of the Kings cite Books of Lamentations,
Books of Samuel the Seer, Books and Writings of Na∣than,
God, Semeiah, Haddo, Ahia the Shilonite, of Jehu
the son of Ammon. Jude also in his Canonical Epistle
cites the Book of Enoch. And some Authors of credit
have cited a Book of Abraham the Patriarch. All which
are lost, and never to be found. Nor are these which
we have received, of equal Authority: for Dionysius
makes mention of A Gospel of S. Bartholomew; and S.
Jerome takes notice of A Gospel according to the Naza∣renes:
and S. Luke in his Preface to his Gospel, saith,
that many did undertake to write Gospels, which are all
lost. And many others there are, which are either cor∣rupted
with Heresie, or set forth without Authority;
and so neither received by the holy Fathers, nor appro∣ved
by the Church. I omit false Prophets, who have come
in by the by, prophesying through vain-glory things
which the holy Spirit never suggested, but unheard∣of
lyes, neither according to the Scripture, nor tending
either to unity of Spirit, or the peace of the Church, but
for the introducing of Schism; who rashly making
themselves of Gods Privie Council, dare presume to
take the Word of God into their own mouthes, and
to write Scriptures and Prophecies altogether Heretical
or Apocryphal. Nor were the Canticles of Solomon
inserted among the Canonical Books, till they were
corrected and approv'd by Isaiah. From hence it ap∣pears,
how that Theologie it self, that is to say, the ho∣ly
Scripture, wants many of its Volumes, and may in
a manner seem defective; and few, of many that re∣main,
Page 348

are true and certain, really Books of life, and
Canonical.

CHAP. C.
Of the Word of God.
YE have now heard how doubtful, how uncertain,
how ambiguous all the Sciences are, and how, for
any thing in them contained, we are generally ignorant
where the Truth rests, even in Divinity it self, unless
we could finde out any person who had the Key of
Knowledge and Wisdom: for the Armory of Truth
is lockt and concealed under divers Mysteries; and the
way shut up from wise and holy men, by which we
might enter into so great and incomprehensible a Trea∣sury.
Now this Key is nothing else but the Word of
God: This onely discerneth the force and vertue of
all sors of words, and what Disputes proceed meerly
from the Cunning of Sophistry, which discovers not
the Truth, but onely a meer shadow thereof: and then
distinctly shews you what communication sets forth the
Truth, not in outward appearance, and counterfeit Co∣lour,
but in effect and reason. By this, every Art of
deceit and untruth is easily surmounted. Neither Ar∣guments,
nor Syllogisms, nor any subtilties of Sophi∣stry,
can stand against it. He that is not satisfied there∣with,
or is of an opinion contrary thereto, as S. Paul
saith, is proud, and knows nothing. And there we are
to try, by the words of God, all Doctrines and Opini∣ons,
as Gold is try'd by the Touch-stone; and in all
difficulties to flee thither, as to a Rock of most safety;
and out of that onely to search for the truth of all
things; and from thence to judge of the Doctrines,
Page 349

Opinions, and Expositions of men. For, as Gregory
saith, Whatsoever derives not its authority from thence, is
with the same ease rejected as approved. Now as to the
knowledge of this Word, there is no School of Philo∣sophers,
nor the subtilest Wits of the most subtil So∣phisters,
that have been able to teach it us; but onely
God, and Jesus Christ, through the Holy Ghost, by
means of those Scriptures which are Canonical; to
which, according to the command of God, nothing
may be added, and from which nothing may be di∣minish'd:
for whoever shall do it, though he were an
Angel of heaven, he is abandoned to the devil, and
curs'd by the Law of God. So great the Majesty, so
great is the Power of this Scripture, that it admits no
strange Expositions, no Glosses of Men nor Angels;
nor suffers it self to be wrested according to the inven∣tions
of mens Wits: nor does it permit it self to be
chang'd and transform'd into variety of Sences, after
the manner of humane Fables, as it were some Poetical
Proteus; but is sufficient to expound and interpret it
self; and judging of all men, is judg'd by none. For
the Authority thereof is greater, as Austin saith, than
all the florid Subtilties of humane Wit: for it hath
one, plain, constant, and holy meaning, in the strength
whereof it both combats and overcomes. All other
Moral meanings besides this, as Mystical, Typical, A∣nagogical,
Tropological, and Allegorical, by the help
whereof many men do besmear and Fucus over the
Truth with sundry strange Colours, may rightly and
truely perswade us something for the edification of the
people, but they can never prove or disprove any thing
to confirm the Authority of the Word of God. For
let any person bring into controversie the opinion of
any one of these; let him quote any substantial Author
thereupon, or let him alleadge the Exposition of any
of the holy Fathers; none of those things are so bind∣ing
Page 350

to us, but that we may contradict um: but out of
the letter of the holy Scriptures, from the draught and
order thereof, such indissoluble Bands are made, which
no man can break, nor no man escape through; but
breaking and shattering all Engines of Argumentation,
enforces him to say and confess, That it is the finger of
God, That Man never spake in that manner, That he
speaketh not as the Scribes and Pharisees, but like one
that has power. But the Authors thereof, inspir'd from
Heaven, have by their authority ordain'd us a Canon,
the magnificence whereof is such, that we ought to be∣lieve
all things therein contained: and whatever that
Word hath pronounced and taught, that without any
retraction is to be accounted holy and inviolable. Of
which thus S. Austin hath spoken: That he gave this ho∣nour
to those Books which be call'd Canonical, that he most
constantly believ'd that none of the Writers of them did
or could erre: but to the others be would give no credit,
how much learning and holiness soever they had in them,
except it be proved with evident reason out of Gods Word
that there is a probability for the truth thereof. Unto
these Christ sends us, teaching us that we should search
the Scriptures. From hence the Apostle commands us
to try all things, and to stick to the things which are good;
as also, to prove the spirits whether they be of God; and
by the help of them to be able to give an account of
all things, and to reprove them that shall vainly go a∣bout
to contradict; that so becoming spiritual, we may
judge all things, and be judged of none. Now the truth
and understanding of the Canonical Scripture depends
upon the onely authority of God revealing the same;
which cannot be comprehended by any judgement of
the Senses, by most over-reaching Reason, by any Syl∣logism
of demonstration, by any Science, by any Spe∣culation,
by any Contemplation, or by any humane
force; but onely by Faith in Jesus Christ poured out
Page 351

into the soul from God the Father, by the Holy Ghost:
which is so much the more predominant and stable than
the Credulity of humane knowledge, by how much
God himself is superiour to, and truer than Men. But
why do I say truer? Nay rather, God alone is true, and
every man a lyer. So that whatever proceeds not from
this Truth, is Errour, as that which is not of faith is sin,
For God himself hath in himself the fountains of
Truth, out of which it is necessary for him to draw it,
whoever desires perfect knowledge; seeing there is no
knowledge can be had either of the secrets of Nature,
of separated substances, nor of God the Author of all,
unless it be reveal'd from above. For things divine
are not to be reacht by humane force; and natural
things oft-times keep at too great a distance from the
inward thought: whence it comes to pass, that what
we believe to be the knowledge of these things, ap∣pears
to be Falshood and Errour. Which presumption
in the Caldeans and other Heathen Philosophers Isaiah
reproves, where he says: Thy wisdom and thy knowledg
have deceived thee; thou hast fail'd in the multitude of
thy inventious. The Grammarian is very wary that he
offend not in talk, and that he utter not a rude and bar∣barous
word: but in the mean while he has no regard
to the dishonest courses, and sinfulness of his life. So
likewise the Poet chuses rather to halt in his Life than
in his Verse. The Historian leaves to Memory, and
commits to Writing the deeds of Kings and Princes,
and the transactions of successive times; yet mindes not
his own behaviour, or if he do, is yet ashamed to con∣fess
his failings. The Orator more abhors the rude∣ness
of his Language, than the deformity of his Life.
The Rhetorician will rather deny the manifest Truth,
than yield to his Opposer in the least Syllogistical Con∣clusion.
Arithmeticians and Geometricians number
and measure all things, but neglect the Measures and
Page 352

Numbers of their lives and souls. The Musicians are
all for Sounds and Songs, not minding the Discords
of corrupt Manners: Therefore Diogenes the Sinopi∣an
was wont to reprove them, that they would fitly
make the Harmony and Strings agree; but that there
was neither measure nor harmony in their customs of
living. Astrologers behold the Heavens and the Stars,
and foretel others what shall happen in this world; but
they never minde the evil which every moment hangs
over their own heads. Cosmographers describe the
situations of Countries, the forms of Mountains, the
course of Rivers, and limits of distinct Regions; but
they make a man never the wiser nor better. Philosophers
with great vaunting dive into the Causes and
Beginnings of things; while they neglect, perhaps not
so much as know God the Creator of all things.
There is no Peace among Princes and Magistrates, being
easily drawn for small advantages to seek the destruction
one of another. Physicians cure the bodies of
the sick, and neglect the health of their souls. Lawyers
diligent in observing the Laws of Men, however
transgress the Commands of God: whence it is grown
to be a Proverb, Neither physicians live well, nor Lawyers
die well; Physicians being the most disorderly sort
of men, and Lawyers the most dishonest. Divines
make a great noise while they preach to us the observa∣tion
of the Commands of God, and holy Doctrine; but
their words and conversations differ very much; being
such as had rather seem to know than love God. Now
then, he which knows all things, to speak and write
well; he who understands the nature of Verse, the
course of Times, the ways of Reasoning, the orna∣ments
of Speech, the colours of Rhetorick; he that
remembers all things, the proportions and sums of
Numbers, the harmony of Sounds, the measures of
Dancing, the measures of all Quantities, the inflexions,
Page 353

and reflexions of the Sun-beams, the situation of the
Earth and Sea, the various ways of rearing all sorts of
Edifices and Engines, the ordering of Battels, the til∣ling
of Ground, the taking, feeding, fatting of Beasts,
Birds and Fish, every kinde of Country-trade, every
species of Mechanick Industry, Painting, Graving,
Founding, Hammering, Hewing, Factoring, Sayling;
the course of the Stars, their Influences upon inferiour
Bodies; the forebodings of Destiny; Divinations of
all sorts; the hidden monstrosities of Magick Art; the
secrets of the Cabalists; the causes of all Natural
things; the reformation of Manners; the Govern∣ments
of Commonwealths; Family-order; Reme∣dies
for Diseases; vertues of Medicines, and skill in
mixture; the delicate Dressing of Meats: Let him
know both Laws, all the Pleadings of the most learned
Doctors and Council, the wrangling of the Sorbonnists,
the hypocrisie of the Monks, with all the Learning of
the holy Fathers: he, I say, who knoweth all this, and
more, if there be any thing yet remaining, yet he know∣eth
nothing, unless he know the will of Gods Word,
and perform the same. He that hath learned all things,
and hath not learned this, hath learn'd in vain, and
all his Knowledge is in vain. In the Word of God
is the Way, there is the Rule, there is the Gole or Mark
whither he ought to bend his Course, that will not go
astray, but drives to reach the Truth. All other Sciences
are subject to Time, and Forgetfulness; and not onely
these Sciences and Arts, but also the Letters, Characters,
and Languages which we use, shall perish, and others
rise in their places: and peradventure they have more
than once been already lost, and have as often come to
light again. Neither has there been one manner of Or∣thography
in one Age, nor alike with all men. Nor is
the true Pronunciation of the Latine Tongue at this
day any where to be found. The ancient Characters of
Page 354

the Hebrew are quite lost; they which are now in use
being found out by Esdras: for the Hebrew Language
was corrupted by the Caldeans; a Misfortune that has
happened well-near to all the Languages of the world;
so that there is hardly one at this day which understands
its own Antiquity; new words growing into use, and
the old ones decaying. So that there is nothing fixt or
durable. Finally, the opinion of Terence is, That no∣thing
is now spoken, which has not been spoken before,
And many there are, among whom Volaterrane is one,
that would have it that the Gun, which is by most ac∣counted
a New Invention of the Germans, was used in
ancient time: and this they endeavour to prove out
of Virgil.

There Salmon lay in cruel torments bound,
Curs'd Imitator of th'Olympick Sound:
He born by four fleet Steeds, his Flambean shaking,
Through Greece, and Elis Towns his journey taking,
Triumphing went, and call'd himself a God,
Mad as he was, still thundring as he rode;
Thunder and Tempests seem'd to fill the skie,
With so much noise his speedy Coursers flie.
Much to this purpose hath Ecclesiastes spoken, when he saith, There is nothing new under the sun; nor can any man say, Behold, this is new: for it hath been in times past before us. There is no remembrance of things past; neither they which shall be in the later days, shall remem∣ber the things which shall be hereafter. And in another place he saith, The learned and the ignorant also shall die. What then shall we here say, but that all Sciences and Arts are subject to death and forgetfulness? neither shall they for ever remain alive, but together with death shall pass to death, forasmuch as Christ himself saith, That every plant which the heavenly Father hath
Page 355
not planted, shall be rooted out, and cast into everlasting fire. So far are we to be from believing that Knowledge availeth to Immortality; but that the Word of God alone endures for ever. The knowledge whereof is so needful to us, that he that despiseth it, that esteems it not, and is not a hearer thereof, (as the Word it self te∣stifies in the holy Scripture) God will send upon him a Curse, Damnation, and everlasting Judgement. Ye are not therefore to think that it belongeth onely to Divines, but to every one, man and woman, old and young; so that every one, according to the grace and capacity given to them, is bound to have the know∣ledge thereof, and not of dissent a hairs breadth from the true sence and meaning of it. For this cause, the Old Testament commands us in this manner: These words shall be in thy heart all the days of thy life; and thou shalt declare them to thy children and grandchil∣dren, and command them to keep and observe them. Thou shalt ponder them sitting in thy house, and going thorow the street, sleeping and waking; and shalt binde them as a token to thy hand: they shall always be and move before thy eyes, and thou shalt write them over the doors of thy house. Thus Josiah read all the words, and all these things that were contained in the Volume of the Law before all the multitude of men, women, children and strangers. And Esdras brought the book of the Law before all the multitude of men and women, and read therein openly in the street, before all that could under∣stand. And Christ commanded his Gospel to be prea∣ched to all creatures throughout the whole world; and this not in the dark, not whisper'd in the ear, not in secret, not in private chambers, not to some particular Doctors and Scribes; but openly, upon the house tops, to the people, to the multitude: for thus faith he to the Apostles: That which I speak to you, I speak to all men: that which I speak to you in darkness, declare you
Page 356
in the face of the sun: that which I tell you in your ears, publish you upon the house-tops. And S. Peter in the Acts saith, He hath charged us to preach to the people. And Paul commands us to bring up our children in the discipline and doctrine of Christ. And, which is more, Christ himself blam'd his disciples for hindering little children to come to him; whose simplicity and humili∣ty, whose mindes are not passed up with vain Opinions, or swell'd with humane knowledge, teacheth us how necessary it is for us to become as little children, see∣ing that without being such, we are altogether unfit for the kingdom of heaven. For this cause, S. Chrysostom in a certain Homily advises that children above all things should be bred up in the knowledge of the ho∣ly Scripture, and that husbands should discourse in their houses at home with their wives concerning the Scri∣pture, and make diligent search and enquiry into the sence and meaning thereof. And the Council of Nice decreed that no Christian should be without the Book of the holy Scripture. Know then, that there is no∣thing in the holy Scripture so hard, so profound, so dif∣ficult, so hidden, which pertains not to all the faithful in Christ; nor that ever was so committed to these our Masters, for them to hide it from the people: but rather, all Divinity ought to be common to all belie∣vers, and to every one, according to the capacity and measure of the gift of the holy Ghost. Wherefore it is the duty of a good Preacher, to distribute to every man as much as he is able to receive; to one in milk, to another in strong meat; and to beguile no man of the food of necessary Truth.
Page 357
CHAP. CI.
Of Masters of Arts.
NOw at length, that I may recollect my self again,
ye have heard from those things which have been
hitherto said, That Arts and Sciences are nothing else
but the Traditions of men, received by us upon the
good esteem we have of them; and that they all consist
of nothing else but of things doubtful confirm'd by
apparent Demonstrations; and that most of um are
not so uncertain and doubtful, as they are deceitful and
wicked: and therefore it is also an evil thing to be∣lieve
that they can bring to us any heavenly advantage.
It is true, that in times past it was the superstition of
the Gentiles, that gave Divine worship to the Inventors
of things, and to them whom they saw surpass others
in any Art or Science, and plac'd them in the number
of their Gods, dedicating to them Temples, Altars and
Images, adoring them under several likenesses. Thus
Vulcan among the Egyptians being the first Philoso∣pher,
and referring the beginnings of Nature to the
Fire, was by them worshipt as the God of Fire: and
Esculapius, as Celsus saith, because he more subtilly pra∣ctised
Physick, then rude and imperfect, was for that
reason made the God of Physick. And this, and no
other deification of Sciences, was that which the anci∣ent
Serpent, the type of these Gods, promised to our
first Parents, saying to them, Ye shall be as gods, knowing
good and evil. Let him then boast the authority of this
Serpent, that boasts in worldly knowledge. For no
man can possess Knowledge without the favour of this
Serpent, whose doctrines are nothing but delusions, and
Page 358

the end thereof evil. When it is a Proverb among the
Vulgar, That the Learned are all mad. To which Aristo∣tle
himself assents, saying, that there is no man of great
knowledge, without a mixture of madness. And Austin
witnesses, that many for the desire of knowledge have lost
their wits. Neither is there any thing more contrary
to Christian Faith and Religion, than Knowledge; nor
any two things that less agree together. For we finde
in the Ecclesiastical Histories, and are also taught by
Experience, how Sciences went to wrack, when Chri∣stian
Religion waxed strongest; so that the greatest
part of them utterly perished, and those mighty Arts of
Magick departed in such wise, that not the least signe
of them remains: many Sects of Philosophy vanished;
very little of the Peripatetick Philosophy known, and
that imperfect. Nor was the state of the Church in
more quiet, than when these Sciences were reduced to
the lowest extremity; when Grammar was taught by
one onely Alexander Gallus, Logick onely by Petrus Hi∣spanus,
Laurentius Aquilegius was the onely Rhetori∣cian,
a small Collection of annual transactions serv'd
for a History, the Ecclesiastical Computation serv'd for
Mathematical Instruction; and for the rest, one single
Isidorus. But now, after that knowledge of Tongues,
Eloquence, and number of Authors began to multi∣ply
as formerly, the quiet of the Church began to be
troubled, and Heresies arose. Neither is there any
sort of men less fit to receive Christian doctrine, than
they who have their mindes tainted with the know∣ledge
of the Sciences: for they are so stiff and obsti∣•ate
in their self-opinions, that they leave no place for
the Holy Ghost, and do so assure themselves, and trust
in their own strength and power, that they will allow
of nothing else for truth; and they scorn and despise
all those things which they cannot understand by their
own Industry. Therefore hath Christ hidden these
Page 359

things from the wise and prudent, and revealed them to
little children; that is to say, to the poor in spirit, not
enriched with the treasuries of humane knowledge; to
the pure in heart, not defil'd with the vanity of Opini∣ons;
and to the peace-makers, not followers of other
men, not contentious overthrowers of the Truth with
wrangling Syllogisms; and suffer persecution for the
sake of Truth and Justice. Thus Socrates was poysoned
by the Athenians, Anaxagoras condemned to die, Diago∣ras
accus'd, but escap'd death by flight. Among the Jews,
Isaiah was cut to pieces, Jeremiah stoned to death, Da∣niel
condemned to the lions, Amos kill'd with a club,
Micah cast headlong from a rock, Zachariah slain at
the Altar, Elias persecuted by Jezebel, who slew many
of the Prophets. Thus also were the Apostles and o∣ther
Martyrs, witnesses of the Divinity of Christ, seve∣ral
ways tormented to death: And all this for no o∣ther
cause, but that they thought more holily of God
than the Wise-men of the world. Behold these, who
in purity of heart, poverty of spirit, and peace of Con∣science,
resemble the humility and simplicity of little
children, who are prepar'd to shed their bloud for the
Truth. These are they to whom onely the true Deify∣ing
wisdom is given, that is to bring us to the heaven∣ly
Quires, and transforms us into Angels: As we read
in the Sermon of Christ, Blessed are the poor in spirit,
for theirs is the kingdom of heaven: Blessed are the pure
in heart, for they shall see God: Blessed are the peace-ma∣kers,
for they shall be call'd the sons of God: Blessed are
they that suffer persecution for justice sake. It is there∣fore
better, and more profitable, to be Idiots, and with∣out
knowledge; to believe by faith and charity, and to
become next to God, than being lofty and proud,
through the subtilties of the Sciences, to fall into the
possession of the Serpent. Thus we finde in the Gospel
how Christ was receiv'd of Idiots, of the vulgar people,
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and of the simpler sort, while he was rejected, despi∣sed,
and persecuted even to death, by the High-priests,
by the Lawyers, by the Scribes, by the Doctors and
Rabbies. For this cause, Christ chose his Apostles not
Scribes, not Doctors, not Priests, but unlearned per∣sons
of the vulgar people, void of knowledge, unskilful,
and Asses.

CHAP. CII.
A Digression in praise of the Ass.
BUt lest any one should falsly accuse me, that I have
call'd the Apostles Asses, it will not be from the
purpose to discourse the Mysteries of the Ass. For this
creature the Hebrew Doctors expound to be the Hiero∣glyphick
of Fortitude and Strength, Patience and Cle∣mency;
and that his influence dependeth on Sephiroth,
that is, Hochma, which signifies wisdom. For his con∣ditions
are most necessary for a Scholar of wisdom; for
he lives by little food, and is contented whatsoever it
be. Patiently he endures Penury, Hunger, Labour,
Stripes, and all manner of Persecution; yet of so low
and poor an Understanding, that he cannot discern be∣tween
Lettice and Thistles. Of a clean and innocent
heart, void of Choler, being at peace with all living
creatures; patiently carrying all burthens laid up∣on
his back: as a reward whereof, he is never troubled
with Lice, or any diseases, and liveth longer than any
other Beast. An Ass, saith Columella, performs many
and very necessary labours beyond his share: for he is
many times used in Plowing, and drawing heavie Carts:
He is also used in Mills, for the grinding of Corn.
There is no Country but wants so necessary a creature
Page 361

as the Ass is. How much the Ass is regarded and e∣steemed
in Augury, Valerius witnesses of C. Marius,
who having conquered both North and South, being
at length declared an enemy of his Country, and pur∣sued
by Sylla, by the advice and guidance of an Ass e∣scaped
all his threatnings; an Ass being the cause of
his flight and safety. Also in the Old Law God so far
honour'd the Ass, that when he commanded every first
begotten to be slain for Sacrifice, he onely exempted
Men and Asses; granting, that Man should be redeem∣ed
for a price, and that a Sheep should be exchanged
for the Ass. Christ would that this Beast should be a
witness of his Nativity, as is generally affirm'd: And
by him he would be saved from the hands of Herod.
The Ass was consecrated by the touch of the body of
Christ: for Christ ascending to Jerusalem in triumph
for the Redemption of mankinde, as it is recorded in
the Gospel, rode upon an As; which was mysteriously
foretold by the Oracle of Zachary. And we read that
Abraham the Father of the Elect rode onely upon Asses.
So that the Proverb commonly repeated among the
Vulgar, is not spoken in vain, That the Ass carries My∣steries.
Wherefore I would hereby advertise the fa∣mous
Professors of Sciences, that if the unprofitable
burthen of Humane Knowledge be not laid aside, and
that Lions borrowed skin put off, (not that of the Lion
of the Tribe of Judah, but of the Lion that goes about
roaring, and seeking whom he may devour) whereby ye
shall be turned into meer and bare Asses, that ye will
be utterly and altogether unfit to carry the Mysteries
of Divine wisdom. Neither had Apuleius of Megara's
Ass been admitted to the holy Mysteries of Isis, if he
had not been turn'd out of a Philosopher into an Ass.
We read Miraculous actions of divers Beasts; as, that
an Elephant writ the Greek letters: and Plutarch re∣lateth
a Story of one, that being a Rival with Aristo∣phanes
Page 362

the Grammarian, lov'd a young Maid named
Stephanopolides. And in the same Author we read of a
Dragon that lov'd a Virgin of Etholis. The same also
preserv'd his Nourisher, running to her assistance, as
knowing her voice. In Pliny we finde that a Serpent
call'd Aspis was accustomed to come daily to a certain
mans Table, who perceiving the son of her Host to be
stain by one of her young ones, she flew her young one
in revenge of the broken law of Hospitality; nor would
ever after for shame come to that house again. The
same Gratitude is recorded of a Panther to a man, for
helping her young ones out of a ditch; for which she
conducted him out of the desart, till she brought him
safe into the open Road. Histories also report that
Cyrus was suckled by a Bitch, and the founder of the
Roman Citie by a She-wolf. I pass over the Wonders
related of Dolphins, and the Gratitude of Lions for
benefits receiv'd. Nor will I speak of the Bear of Dau∣nia,
nor of the Bull of Tarentum, both tam'd by Py∣thagoras.
But that which surpasseth all admiration is
this, That Ammonius of Alexandria, Master of Origen
and Porphyrie, is said to have had an Ass one of the
hearers of his Wisdom, a Fellow-scholar with the rest.
We finde also in sacred Story, that an Ass was endued
with the spirit of Prophecie: for when Balaam a wise
man and a Prophet went to curse the people of Israel,
he saw not the Angel of the Lord; but the Ass saw
him, and with the voice of a man spake to Balaam that
rode him. Thus, I say, sometimes the simple and rude
Idiot sees those things oft-times, which a School-Do∣ctor,
blinded with the Traditions of men, cannot per∣ceive.
Did not Sampson with the jaw-bone of an
Ass kill and slay the Philistims? and being thirsty,
when he prayed to the Lord, the Lord loosned a tooth in
the same jaw-bone, and clean water sprang out immedi∣ately;
which when he had drank, his spirits were re∣freshed,
Page 363

and his strength recovered. Did not Christ
by the mouth of his silly Asses and rude Idiots, the A∣postles,
vanquish and put to silence all the Learned Phi∣losophers
of the Gentiles, and great Lawyers among
the Jews; trampling under-foot all manner of world∣ly
wisdom; drinking to us out of the Cheek-bone of
his Asses the water of wisdom and everlasting life?
By what has been already said, it is now as clear as the
Sun, that there is no Beast so fit and proper to retain
Divinity as the Ass; into which creature if ye be not
transform'd, ye shall not be able to carry the Divine
Mysteries. It was a name common to the Christians
among the Romans, to be call'd Asinarii; and they
were wont to paint the Image of Christ with the ears
of an Ass, as Tertullian witnesses. Wherefore let nei∣ther
Popes repute it to their shame, if among those Gi∣ant
like Elephants of Sciences, there may be some Asses.
Neither let Christians wonder, if among those Pre∣lates
and expert Doctors, the better learned one is, the
less he be esteemed: for the songs of Nightingales are
not proper for the ears of Asses; and it is a Proverb,
That the untuneable braying of Asses is not agreeable to
the Harp. And yet the best Pipes are made of the bones
of Asses, the marrow being taken out; which as they
far exceed the harmony of the Harp, so these Religious
Asses far surpass the Brangling and Braying of idle So∣phisters.
Thus several Philosophers coming to visit
Antony, and to discourse with him, being by him an∣swer'd
in a few words, return'd with shame. We
read also of a certain Idiot that convinc'd a most lear∣ned
and subtil Heretick, and forc'd him to turn to the
Faith, whom the best and most learned Bishops at the
Council of Nice with a long and difficult Disputation
could not convince. Who being afterwards demand∣ed
by his friends, how it came to pass that he yielded to
the Fool, who had resisted and withstood so many and
Page 364

so great Learned Bishops, replied, That he had easily
given the Bishops words for words, but that he could not
resist this Idiot, who spake not according to humane wis∣dom,
but according to the Spirit.

The Conclusion of the Work.
YOu therefore, O ye Asses, who are now with your
children under the command of Christ, by means
of his Apostles and Messengers, and Readers of true
wisdom in his holy Gospel, being freed from the foggs
and mists of flesh and bloud; if ye desire to attain to
this divine and true wisdom, not of the tree of the
knowledge of good and evil, but of the tree of life, set
aside the Traditions of Men, and every enquiry and
discourse of flesh and bloud, whether it concern Rea∣son,
consideration of Causes or Effects; conversing
now not with the Schools of Philosophers and Sophi∣sters,
but with your own selves. For the Notions of all
things are trusted within your own brests; which, as
the Academicks confess, the Scriptures themselves do
testifie, seeing that God created all things very good,
that is to say, in the best degree they could consist: He
therefore, as he created the trees full of fruit, so he crea∣ted
our souls, which are like rational trees, full of
Forms and Idea's; though through the sin of our first
parents, all things were conceal'd, and Oblivion took
place, the mother of Ignorance. But you that can re∣move
the Veil from your Understandings, who are wrapt
up in the darkness of Ignorance, vomit up that Lethe∣an
Drench which has made ye drunk with Forgetful∣ness:
awake in the true light, you that are drown'd in
the sleep of Irrationality; and then forthwith with an
open countenance ye shall pass from light to light: for
Page 365
ye are anointed, as S. John saith, by the holy Ghost, and
know all things. And again, There is no necessity that ye
should be taught by any, because his Anointing instructs ye
in all things. For he alone it is that giveth language and
wisdome. David, Isaiah, Ezekiel, Jeremiah, Daniel, John
Baptist, and many other Prophets and Apostles, were ne∣ver
bred up in Learning; but of Shepherds, Husband∣men,
and Fools, became throughly learned in all things.
Solomon in a dream of one night was replenished with
the knowledge of all things, both sublunary and cele∣stial;
and with so much prudence in the administra∣tion
of Government, that there was never any Prince
equal to him. Yet all these were mortal men, as you
are, and sinners. You will say perhaps, that this has
happen'd to a very few; and those

—A few whom equal Jove
Would signalize by his transcending love;
Or such whose ardent zeal divinely fir'd,
With constant motion to the Stars aspir'd.
However, do not despair; the hand of God is not shortned to them that call upon him, that give a true obedience to his will. Anthony and the Barbarian Christian servant gain'd the full knowledge of Divine things by the help of thrre days prayer, as S. Austin te∣stifies. But you that cannot, like the Prophets, like the Apostles, like those other holy men, behold those things with a clear and unclouded Intellect, may procure Un∣derstanding from them who have beheld these things with a clear sight. There is also another way remain∣ing, as S. Jerome saith to Russinus, that what the Spirit hath suggested to the Prophets and Apostles, should be sought by you with diligent studie, I mean the study of that Learning which is deliver'd in the Bible, being the most sacred Oracles of the true God, and received
Page 366
by the Church with an unanimous consent: not of such things as have been invented by the Wit of men; for they do not enlighten, but darken the Understanding. And therefore we must have recourse to Moses, to Solo∣mon, to the Prophets, to the Evangelists, to the Apo∣stles, who shining with all sorts of Learning, Wis∣dom, Manners, Languages, Oracles, Prophecies, Mira∣cles and Holiness, of heavenly things have spoken from God himself, of inferiour things above men; deliver∣ing all the things of God, and secrets of Nature, di∣stinctly and clearly to us. For all the secrets of God and Nature, all manner of Customs and Laws, all un∣derstanding of things past, present, and to come, are fairly taught in the Books of the holy Scripture. Whi∣ther do ye therefore run headlong? why seek ye know∣ledge of them, who having spent all their days in sear∣ching, have lost all their time & labour, being unable to attain to any thing of certain truth? Fools and wicked men, who not regarding the gifts of the holy Ghost, strive to learn from lying Philosophers, and Doctors of Errour, those things which ye ought to receive from Christ and the holy Ghost! Think ye to draw know∣ledge from the ignorance of Socrates; or light out of the darkness of An•xagoras, or vertue out of the Wells of Democritus, and wisdom out of the madness of Em∣pedocles? Think ye to lave piety out of Diogenes's Tub, or sence out of the stupidity of Carneades, or wisdom from impious Aristotle, or perfidious Averroes; or faith out of the superstition of the Platonicks? Ye are in an Errour, being deceived by them, who were themselves deceiv'd. But recal your selves: you who are desirous of the Truth, descend from the clouds of mens Traditions, and adhere to the true light. Behold, a voice from heaven, a voice speaking from above, and shewing more apparent than the Sun, that ye are ene∣mies to your selves, and delay the receiving of wisdom.
Page 367
Hear the Oracle of Baruch: God is, saith he, and no o∣ther shall be compared to him: He hath found out all man∣ner of learning, and hath taught it to Jacob his son, and to Israel his beloved; giving laws and precepts, and or∣daining sacrifices. After this he was seen upon the earth, conversed with men, was made flesh, teaching us plainly with his own mouth, what was mysteriously deliver'd in the Law, and by the Prophets. And that ye may nor think the Scriptures relate onely to Divine, and not to natural things; hear what the Wise-man witnesseth of himself: He hath given the true know∣ledge of those things which are, that I might know the situation of the earths compass the vertues of the Elements, the beginning, ending, middle, and revolutions of the Times, the course of the Year, the influences of the Stars, the nature of Animals, Sympathy and Antipathy of Crea∣tures, the force of the Winds, Thoughts of Men, difference of Plants, and the vertues of Roots. In brief, I have learnt whatever things are hidden and conceal'd: for the Artificer of all things hath taught me wisdom. The Divine wisdom faileth in nothing: nothing escapes it, there is no addition to it: for it comprehends all things. Know therefore, that there needs not long Studie; but Humility of spirit, and Pureness of heart; not the sumptuous furniture of many Books, but a pure Understanding, made fit for the Truth, as the Lock is for the Key. For number of Books hinders the learner; and he that follows many Authors, erres with many. All things are contain'd and taught in the onely Volume of the Bible; but with this Proviso, That they are not to be understood but by those who are enlightned: for, to others, they are onely Parables and Riddles, seal'd up with many Seals. Pray then to the Lord God in saith, doubtful of nothing, that the Lamb of the Tribe of Judah may come and open his Sealed Book; which Lamb is onely holy and true,
Page 368
who onely has the key of wisdom and knowledge, wh• opens and no man shuts, and shuts what no man opens• This is JESUS CHRIST, the Word, the So• of God the Father, the true Teacher, made Man lik• unto us, that he might make us the children of God• like Himself, blessed to all Eternity. But lest 〈◊〉 should declaim beyond my Hour-glass, let this be th• End of our Discourse.
FINIS.