A HELPE TO DISCOVRSE. OR A Miscelany of Merriment. Consisting of wittie, Philosophical and Astronomicall Questions and Answers.

As also, Of Epigrams, Epitaphs, Riddles, and Iests.

Together with the COVNTRYMANS Counsellour, next his yearely Oracle or Prognostication to con­sult with.

Containing diuers necessary Rules and obseruations of much vse and consequence being knowne.

By W.B. & E.P.

Dauus es? huc venias & eris mox Oedipus alter.

LONDON, Printed by Bernard Alsop for Leonard Becket, and are to be sold at his shop in the Temple neere the Church, 1619.

To the Reader.

WEre all the depth and good­nesse can be imposde,
Or is in all bookes in one booke in­closde,
Some curious tasters might I thinke come nigh it,
That would not though they reade, vouchsafe to buye it.
So on the other side did all the ill,
Sprinckled in thousands, but one vo­lume fill.
[Page]Some feuer'd Sectist, would not onely like it,
But offer with his purse-strings for to strike it:
What should I say of this? I cannot tell,
But good or bad, I like it if it sell.

Ad non emptores istius Libri.

HE that to saue his purse this smal expence,
Forsakes this Iewell, leaues it, and packes hence,
Let oportunity that season fit,
That hee must snew his folly or his witte
Where let his ignorance stampe such dis­grace,
That hee dare neere approach iuditious place,
Vnlesse with seruitude, and cappe in hand,
To waite on such as know, and vnderstand.
H. P.

In laudem Operis & authoris.

LOoke as a stately edifice raysed hie,
Pleaseth the builder, feedes his curious eye,
Yet if within the whole worke wee furuay,
The owners ornaments, adornes his clay,
Euen so is man built vp by God to bee [...]
A receptacle for the Trinity,
To beautifie which frame nothing more deere
Then knowledge thats diuine, which thou hast here,
At easie rate: Its balme from Gilead brought,
[Page]Where Canaans blessed language thou art taught:
Philosophy that fraughts the Cynickes houres
With knowledge of th'immortal mo­uing powers,
Is hither brought, discoursing the true vse
Of contemplation: this booke doth produce
A compleat Synode, whose authentike words,
Becomes the sagest: Its like Ionas gorde,
Which vailde him from the Sunne, for t'will aduance
The simplest from the vaile of igno­rance,
Here the reuerend Fathers, Poets, O­rators,
Councels, Schoolemen, and Philoso­phers
In one ioynt vnion grauely all agree,
That thou another Oedipus shalt be.
[Page]Expounding what's most darke: whilst th'vn read swaine,
Enuying th'ingenious musicke of the braine,
Sits mute to heare thee speake, but thy reward
Is fame, respect, preferment, and re­gard,
Such fate attends that man that will but looke
Friendly to reade the good things of this booke:
Seeing men from beasts this little dif­ference haue,
Man can discourse and laugh: then he that gaue
Thee these indowments bettered for to be,
Take his discourse or wittes Mono­poly,
And such sweet profite of it shall en­sue,
(As what indeed is euery good mans due,
[Page]Honor & fellowship among the wise,
From whence this benefite or good doth rise,
As hearing, reading, or calme con­ference,
Where mans most safest, shunnes the base expence
Of hasting time: times onely lent to man,
His wayest' examine, Arts wide depth to sk [...]n:
Be then aduertisde, this Helpe to Dis­course,
Bespeakes thy future good, twil gently force
Knowledge into thee, and the gene­rous wise,
Will know thee fir for all societies.
If in thee, all or none of these finde roome:
Others will speake whil'st thou with shame sits dombe.


LOoke as a statuarie on a stone
Conceites what Image he may forme thereon,
Pencils his thoughts: then his industrious hand
Driues forth the needles matters and so scans
His labours period, and to all declare,
A seeming creature, beautifull and faire.
Euen so our Artisan would if he might,
Polish Gods Image, driuing forth his sight,
All immateriall hinderance, that man might appeare
A glorious creature, then the genious rear
And take whats offred: turne leaues and reade,
Where thou shalt not so seeme, but bee so indeede.
W. L.

In praise of this helpe, and he that hath holpe vs to it.

HE that desires, what he should most desire;
That would with ease, and litle cost, acquire
Thats worth much labour, and a large expence,
May haue the goodnesse of his wish from hence,
Taught as hee'le please to take it, nor let feare
Make any one turn from it, cause ther's here
A Sphinx, proposing Riddle: t'is not she
Propounded onely; these expounded be
[Page]By the diuiner thing: and by this, thus
Is simple Dauus made an Oedipus.
An vnderstanding man, a man that knowes
What man is then, when like a beast he goes
Vpon all foure; when he but cryes and crawles.
Making a morall, from his many falls,
Of infancy in manhood, when from grace
Mans fals so often, in this span-like race
Run, from his birth, to dying. One that knowes
What man is, man, when he on two legs goe
With circumspection walking, when h'as read
This world all ouer, and from thence is led
To th' end of his creation, thence tran­scends
To th' power had nere beginning, ne­uer ends.
[Page]One, that knowes, when he againe be­gins
To leaue to be so; when Times loathed Twins,
Age and Diseases shake him, when h'as lost
The spring of youth, wearing a hoarie Frost
Vpon his head and beard, and in his blood
An Icie coldnesse: when (as hauing stood
Out many winters) he's like winter now
Witherd all ouer; to the ground would bow,
But that his staffe supports him: one thus knowes
Whats' is one foure, one two, on three legs goes,
And what becommes these changes. Thou hast here
At easie rate, that cost the seller deere,
Both in expence and labour. Here (I say)
[Page]Thou hast in one, collected, what once lay
In many volumes: Here the old and young,
That know no more, then their owne mother-tongue,
Haue brought, (as gold from vnder­neath the earth)
From hidden tongues, a treasure, in its birth
Then gold more noble, a more wor­thy prize,
That, onely makes mens rich, this makes men wise.
Which, if thou know, thou't loue, if loue, thou't buy:
This Guide that leades thee, where these treasures lie.
Tho. Brewer

Concerning the Errata or faults escaped in printing.

If by the absence of the Authour, diffi­cultie of the hand, misplacing of points, some sillables or words mistaken, the sence in any place be obscured, the iudicious Reader may be so pleased to correct such easie faults which by these meanes haue escaped, which though we know are some, yet we hope are not many.


TO begin in God is the best foundation that can be laide as testi­fieth both experiēce, example, & consent of auntient, sacred, & prophane writers After which exam­ple, in that little I purpose, doe I taske my selfe a follower, that I may begin the more safely, proceede more orderly, and ende more profitably, wherein thus I proceed.

1. In Diuine Propositions.

Qu.VVHat is the most antient of all things.

A. GOD; because he had no be­ginning.

Q. Wherein doth hee most manifest himselfe?

A. In the Scripture, the Heralds of his truth, and the witnesses of his mercies.

Q. Wherefore are the holy Scrip­tures, contayning the mysterie of mans saluation, folded vp by God in such obscuri­tie and darkenes, as sometimes Maximili­an the Emperour in the first of his 8. que­stions to the learned Abbot Tritemius de­manded?

A. The holy Scriptures (as a Fa­ther saith) vnlesse they bee read with that Spirit, by which it is beleeued to be written by the inspiration of Gods' Siprit, for the direction of mans life, and that with humilitie, and desire to know and be gouerned by it, cannot be vnderstood, but remaine as a dead letter in the efficacie thereof.

Concerning whom, yet further S. Gre­gory saith, though they haue in them­selues that height and depth, wherein [Page 3] their mistery may exercise the wisdom of the learned, yet haue they also that easinesse and plainenes, that the simple may be comforted & taught, being in themselues that wonderfull riuer, both shallow & deep, wherein as the Lambe may wade, the Elaphant may swim.

Of whose depth S. Austin thus spea­keth further; The holy Scriptures are thus written, saith hee, that by their height the proude may bee abased; as with their easinesse, the simple may be comforted: Adding withall, that it is our dulnes of capacity, that they seeme so hard vnto vs, and the vaile of our hearts which cannot bee remoued, vn­lesse by him which hath the key of Da­uid, which opens where no mans shuts, and shuts, where no mans opens, which only can open that sealed Booke.

And therefore as another father saith, God hath not wrapt vp these high my­steries of Scripture in such obscuritie, as euying mans knowledge; but that [Page 4] the study and industry of man might be the more profitably exercised, ad­ding withall that no man ought to be too much deiected, that he cannot vn­derstand euery mysterie therein: for that there are some things, that to bee ignorant of, though they may some­what subiect thy presumption, will not indanger thy saluation; for that all things are not necessary to bee percei­ued of all. And therefore according to Saint Austins rule, if thou louest the law of God, manifest it in reuerencing that which thou vnderstandest, not as in practising that which thou dost vn­derstand, and thou shalt haue first wherewithall to drinke, after stronger meate to eate, and possesse thy selfe patience, knowing that whilst we are in this mortall flesh, wee can perceiue but as in a mirrour, yet that hereafter we shall bee translated to a higher A­cademy, where God himselfe shall bee our Schoolemaster, and then we shall [Page 5] see him as he is, where all shadowes va­nish, and the substance onely is em­braced, where being ascended we shall know the truth of all, either argued or debated of in this sublunary religion.

Q. What were those three couiuncti­ons Saint Barnard so wonderfully wonde­red at, the like whereof neither can nor shall euer be done againe vpon the face of the earth?

A. Three works, three coniunctions hath that omnipotent Maiesty made in the assumption of our flesh, wonderful­ly singular, and singularly wonderfull, euen such as the verie Angels were a­mazed at:

  • 1. Coniunction of God and man.
  • 2. Of a Mother and a Virgin.
  • 3. Of Faith, and the heart of man to beleeue this.

Q. What is the greatest of these con­iunctions?

A. The first coniunction is wonder­fully great, wherein is conioyned earth [Page 6] and God, Maiestie and infirmitie, so much vilenesse, and so much puritie; for nothing is more pretious then God nothing more vilde then durt. [...]. No­thing lesse wonderfull; for by the eare of man was it neuer heard, nor by the heart of man euer conceiued, that a vir­gin should bring forth and become a Mother, and that there should bee a Mother that should yet remaine a vir-Virgin. The third is inferior to both first and second, but not lesse strong that mans heart should haue power to beleeue this.

Q. How many seuerall wayes since the beginning of the world hath God brought foorth man?

A. Foure wayes according to An­selmus, which are these: 1. A man without the help of either man or wo­man, as Adam. 2. A woman out of man, without the helpe of woman, as Eue. 3. By both man and woman, according to the common course of [Page 7] Nature. 4. Of woman wit hout man as Christ.

Q. By the coniectures of the learned, for how many thousand of yeares from the Creation was the world ordained to conti­nue?

A. Sixe thousand yeares, because that as in 6. dayes the world and all that therein is was created, and so God rested the seuenth, so thereupon it is probably collected that in 6000. yeares, which are but as 6. dayes in Gods account, it shall againe be dissol­ued: after which shall follow an euer­lasting Sabaoth of rest; of this opinion were many of the Fathers, and also o­ther more modern writers, as that there should be two thousand yeares before the Law, and two thousand yeares vn­der the Law, and two thousand yeares vnder the Gospell.

Q. But of this what shall I deter­mine.

A. Let this Doctrine then suffice [Page 8] thee and all other good Christians, that wee are religiously to expect the end of the world, and comming of Christ, and so dayly expecting prepare our selues thereafter, but not curiously to prie into those hidden and vnre­uealed secrets, not imparted to men or Angels.

Q. Why almost among all Nations is the name of God expressed in 4 letters.

A. The learned doe agree, that this is done partly from the imitation of the Hebrewes, but more especially from the meere prouidence of God, which otherwise could not bee, as a­mong the Latins it is Deus, the Aegyp­tians Theut, the Persians Syro, the He­brewes Adny, the Greekes Theos, the Arabians Alla, the French Dieu, the Germans Gott. And withall to signifie that as his name consists of 4 letters, so his mercie hath a relation therevnto in that he will haue his elect gathered vn­to him from out of the foure quarters [Page 9] of the world.

Q. What are those things that cannot be defined.

A. The Schoolemen affirme, God for his exceeding formosity and beau­ty, Sinne for the exceeding deformitie and loathsomnesse, the first matter for the exceeding informitie an [...] inex­istency.

Q. Which number is the most vitall among men.

A. Eight, because 8. soules were only preserued in the Arke, and 8. only in the Scripture mentioned to be rai­sed from death to life.

Q. Since Adam and Methusalem liued 900. and odde yeares, why did God neuer suffer any to accomplish 1000.

A. The most of the learned are of opinion, that this is not without some deep mystery, and which may be part­ly because a 1000. yeares hath a type of perfection, God neuer suffered any to fulfill it, to shew that there is no ab­solute [Page 10] perfection in this world.

Q. What is man and his perfection in this world.

A. Man in this world is, as he were the center or epitome of all creatures; for seuerall creatures liue in seuerall elements, as water-fowles and fishes in the water, Birds in the ayre, Beastes vpon the earth: But man enioyes all these; with his head hee lookes vp to Heauen, with his minde he lookes in­to Heauen, with his feete hee walkes vpon the earth, his armes keepe the ayre, as the bird flyes, with his eyes hee contemplateth heauen and earth, and all sublunarie things, hee hath an essence as other bodies, produceth his seede as Plants, his bones are like stones, his blood like the springs in the channels of the earth, his hayre like the grasse the ornament of the earth, &c. hee liues as a Plant, flouri­sheth as a Tree, for a man is a tree tur­ned vpward, his feete are like the [Page 11] boughes, his head like the roote: Be­side, some creatures are onely, as Starres; some are and liue, as Plants; some are, liue, and haue sense, as Beasts, some vnderstanding, as Angels: all these concurre in man; Est, viuit, sentit, intel­ligit.

Q. What three things are those, that hee which often remembers shall seldome doe amisse.

A. That aboue there is an Eare, that heares all; an Eye, that beholds all; a Booke, wherein all our offences are written.

Whereunto may likewise bee annexed as a second memento, and not inferiour to the first, being S. Anselmes obseruation vpon the last day.

Where at thy right hand shall thy sinnes be accusing.
At thy left hand infinite Diuels ex­pecting.
Vnder thee the furnace of hell bur­uing.
[Page 12]Aboue thee an angry Iudge.
Within thee thy conscience tor­menting.
Without thee the world flaming.
Where only the iust shall be saued.
Whence to flie, it wil be impossible.
To continue still intollerable.

Therefore, while time is, preuent that, that in time will bee: for as one saith, If it bee not preuented, it will bee re­pented.

Q. Who was hee that neuer laughed, but sometimes wept, as we reade in the Scriptures?

A. Christ: of whom we read that he three times wept.

  • 1. When Lazarus was dead.
  • 2. Ouer Ierusalem.
  • 3. Vpon the Crosse, when he deli­uered vp his spirit with cryes and teares.

Q. There bee foure duties wee chiefly we, and among all other are especially bound to pay, and which be they?


  • Deo timorem.
  • Patriae amorem.
  • Parentibus honorem.
  • Proximo fauorem.

  • To God feare.
  • To our Country Loue.
  • To our Parents Honour.
  • To our Neighbour fauour.
A Rule for our Life.
  • So Learne as if Thou shouldst liue alwayes.
  • so Liue as if Thou shouldst die to morow.
Suspice coelum, despice mundum, respice finem.
Looke vp to heauen, despise the world respect thine end.

Q.There are three especially vnhap­py in the Law of the Lord, and who are those?


  • 1. He that knowes & teacheth not.
  • 2. He that teacheth and doth not.
  • [Page 14]3. He that is ignorant, and yet learneth not.

Q. Was there any writing before the floud preserued, notwithstanding the De­luge after it.

A. Tis answered; We haue no wri­ting before the flo [...]d, yet S. Iude, doth somewhat insinuate of the writing of Henoch; and Iosephus and others write, that he erected two pillars, the one of bricke, and the other of stone, wherein he wrote of the twofold destruction of the world, the one by water, & the other by fire, which by Tradition was preserued to the dayes of the Apo­s [...]les.

Q. What was the sentence according to the opinions of the learned, that Christ wrote with his finger in the dust of the pauement of the Temple.

A. Some thinke it was the same that he spake, Hee that is innocent, let him throw the first stone at her; others thinke it was this, Festucam in oculo cernis, tra­bem [Page 15] in tuo non vides, Thou seest the mote in thy brothers eye, but not the beame in thine owne.

Q. What Booke did Samuel write besides those two in Scripture that beare his name.

A. A Booke of the office and insti­tution of a King.

Q. What Bookes did Salomon write beside those extant in Canonicall writ.

A. Salomon wrote three thousand Parables, and fiue thousand songs, be­sides that ingens opus of the nature ofal Herbes, Trees, and Plants, from the Cedar to the Hyssop vpon the wall, al destroyed by the Babylonians at the destruction of the Temple.

Q. Whether God created hurtfull creatures, as Scorpions, Serpents, and such like.

A. It is answered, there are some that seeme euill vnto vs, which yet are not simply euill of themselues, for no substance is euill of it selfe, and the [Page 16] Scripture teacheth vs, that Serpents were created among other creatures, yet God pronounceth that all were good; but that some creatures are now hurtfull to man, that is not to be attri­buted to the first creation, but to the second after the lapse or fall of man, who if he had persisted in his dutie to God, no creature should haue beene offensiue vnto him, but ouer them he should haue borne a willing subiecti­on. For God made nothing euill nei­ther doth he make sicknesse, barrenesse lamenesse, or the like, but they rather haue deficient then efficient causes, as the want of health, his good creature, is the cause of sicknes, the withdrawing of light, the interposition of darkenes, and so of the like.

Q. What name was that among the Iewes so highly reuerenced, that it was on­ly lawfull for the Priests to name it, and that but at the solemne festiuals.

A. The name Iehouah a word con­sisting [Page 17] but of seuen letters and yet of al the fiue vowels, according to this verse:

Quinque simul iunctis constas vocabilus vna,
Dictio, & est magno maius in orbe nihil.
Fiue vowels ioynd together make a name,
In Heauen or Earth none greater then the same.

Q. What of all other are held to bee things of the greatest difficultie in Scrip­ture to beleeue, and of the greatest opposi­tion to sence to conceiue.

A. Some thinke the creation of the world, some the conseruation thereof, and all creatures therein; some the In­carnation of the Sonne of God, others the resurrection of the flesh: Besides these, there are some that thinke, Noes Arke, and the vnion and preserua­tion of so many diuers creatures in it, so many moneths fed, ordered, and at last safely deliuered out.

Q. In how many chapters doth consist the Canon of the old Testament?

A. In 777. The Iewish Rabbins haue collected to bee in the Bookes of the Law, verses 5845. In the Pro­phets, 9294. In Haggai, 8064. In the Bookes of Apocripha, chap. 173. In the new Testament, chap. 260. Mala­chy which was the last of the Prophets stands as the Porch betweene the Old and New Testament, whereat as Ter­tullian saith, Iudaisme ends and Chri­stianitie begins.

Q. Where was God before hee made the world.

A. Saint Austin notes this as vain cu­riositie to enquire, as it is to demaund what he did before hee made the same, and yet to giue the curious some satis­faction, to the first he answers, that God dwelt in himselfe, at himselfe, and was God to himselfe: and for the se­cond he was not idle, in that he chose vs before the world, and purposed in [Page 19] himselfe the creation of all things. But hee that will farther busie himselfe to prie into this Arke, how all things could be made by his word, why God made choyce of a remnant, and reiec­ted the greatest part, and the like, let such questions, say we, amaze the curi­ous, and humble the wise, and let it be thought a sinne in vs to haue a tongue to speake, or a heart to thinke, where the Spirit of God had not a penne to write; and let such be answered as Saint Austine answered one curious in such questions: That he ordayned a hell for such kind of inquirers, & as Euclid the Phylosopher answered one so demā ­ding, what thou asketh (quoth he) I am ignorant, but this I know, God is an­gry with such kinde of inquirers.

Q. There is a thing which is the Tem­ple it selfe, the Altar, the Priest, he to whom it was offered, he that was offered, and who was that.

A. A strange collection proposed [Page 20] and resolued by them that haue sweat in the trau [...]ll of the Scripture, and ve­rified of him, of whom alll the Pro­phets beare witnesse, that is Christ; for in a Sacrifice foure things are to bee considered. 1. To whom it it is offered 2. by whom. 3. what is offered. 4. for whom it is offered, which all haue their concurrence on him.

Q. Whether did the Crosse beare Christ, or Christ beare the Crosse.

A. It did both and both at once, and in bearing him it bore all our ini­quities; and therefore as a Father prayd so I desire that he may be wholly fast­ned in my heart, that was wholly fast­ned on the crosse for me.

Inter carnifices sancto pendente latrone,
Par est poenatrium sed dispar causa De­orum.
Hi mundo sunt quippe rei pro crimine multo:
Huic reus est mundu [...] saluatus sanguine iusto.
[Page 21]Betweene two theeues, the iust condemnd to die,
Did hang where al like punishmēt did trie
Though for a cause vnlike, they both death tryde
Fo [...] sinnes i' the world, hee for the worlds sinnes dyde.

Of which one wittily addes, that if e­uer goodnesse were in the middest of euill, then it was.

Q. What were the first and last words that Christ spake in this world.

A. The first was fiat, let there bee, and after he added increase and mul­tiply: The last words were Father in­to thy handes I commend my spirit.

Q. Whether is it more necessary that Christ should bee in heauen, or in the Sacrament as the Papists would haue him.

A. In heauen witnesse Christ him­selfe, when hee saith, It is expedient that I go away from you, for vnlesse I goe the comforter will not come.

Q. What wicked man was that, that for a most vilde price solde to others what he had not in his power, and yet what was more pretious then all the world besides.

A. Iudas that sold Christ; of whom as a Father writes, his death was answe­rable to his life, in that he was hanged being a theefe, that hee bu [...]st being a traytor, &c.

Q. A certaine godly man fr [...]m a wic­ked, required a guift that was more excel­lent then all the world, and what was that.

A. Ioseph of Arimathea when hee begged of Pylate Christs body.

Q. What part of the body of man doth God chiefly require for his seruice.

A. The heart, that inward triangle of loue for which hee calls for in these words, My sonne giue me thy heart, and in another place, this people honour mee with their mouthes, but their hearts are farre from me. To which purpose is here annexed a fable of a certaine Her­mit that in his deuotion besought God [Page 23] that he might know what worship he required chiefly, who was answered by the Oracle in these words:

Da mediam Lunam, Solem, simul, & Ca­nis iram.
Giue the halfe Moone, the Sunne, and the anger of the Dogge.

Hee good old man hearing this oenig­ma, began to bee perplext to thinke of these impossibilities, as how he should bee able to pull the Moone from the skie, though the lowest of all the Pla­nets, yet too high for his reach or capa­citie, much lesse the Sunne in a higher Sphere and more difficult, vntill it was thus explaned to him.


  • the halfe Moone that is C
  • The Sunne that is O
  • the Dogges anger. that is R

And that is the heart a guift that God requires.

Q. Into how many faiths is the world deuided in.

A. The world is deuided into foure [Page 24] parts, and foure Religions possesse the same, and with much diuersitie in eue­rie one, for as the saying is, how many heads so many opinions, which foure are Iudaisme, Christianitie, Mahomatism and Paganisme: Therefore it was the good counsell of Vincentius, where he sayd wee are not to sway religion to what fancie we would haue her, but we must be swayde by her whither she leades vs; whereupon wee conclude it vnaduisedly spoken by an Emperour who walking in his garden, answered one that had endeuoured to roote out many sects out of his land, that their diuersitie delighted him as the diuersi­tie of his flowers to looke vpon, and that seeing euerie man made a religion to his humour; there would assoone be an vnitie therein, as a truce betweene the winde and the Sea.

Q. To what is an Hypocrite most fitly compared.

A. To a candle that carries a fayre [Page 25] light or shew to others, but wastes it selfe for his vaine glory to the socket: Beside euery hypocrite is sayd to haue the voyce of Iacob, but the heart and hands of Esau.

Q. What was the difference betweene Caine and Abels Sacrifice.

A. Thus much hath beene obser­ued by the Poet, where Abell sayth,

Sacram pingue dabo, nec macrum sacri­ficabo.
My fat to holy vse Ile giue,
And not my leane: they still shall liue.

But euery hypocrite sayth thus with Caine.

Sacrificabo macrum, nec dabo pingue sa­crum.
My leane shall to the Alter flie,
And not my fat that ought to die.

Q. VVhether were the heathen Gods or heathen men more antient.

A. Certainely the men that made the Gods.

Q. In what place was it that the voice of on creature purced all the cares in the world.

A. In Noes Arke.

Q. By what precept was it that Phi­lip king of Macedon, became something humbled in his thoughts after his victories when nothing else could admonish him.

A. By the wise counsell of one of his Captaines, who noting his ambiti­on; bad him measure his owne shadow and hee should finde it no longer then it was before.

Q. By what meanes came Sesostris a king of the Egyptians somwhat to pul down his ambitious plumes of vanity and pride.

A. This king Sesostris, as stories mention, hauing conquered diuers kingdomes, and led captiue their kings vassailed foure of them to the seruice of his horses, to draw his chariot, where e­uer as the wheele turned, one of them looking backe euer, earnestly noted it, insomuch that Sesostris perceiuing it, demanded his reason therefore, who [Page 27] told him that he obserued the mutabili­ty of fortune, in the present subiecting & suddē aduancing of fir [...]t the one part & thē the other, how the highest came presently to be lowest, and the lowest wheeled presently to be highest, and al without intermission or stay, hereupon Sesostris remēbring himselfe, & ponde­ring his saying, presently vnyoked his kings, & would no more so be drawn.

Q. How became the tirant Hiero some what to contemplate of the maiesty of God.

A. Vpon his command to Symoni­des the wise Poet to discourse what God was, when hee required, first for respite one day, after that two dayes; after that 4. daies: whereupon Hiero wōdering why he took such pause, re­quired his reason, he told him; the more he entred into consideration thereof to instruct his inabilitie, the more vna­ble he found himselfe to instruct ano­ther or to conceiue aright what God was himselfe.

Q. Who are those that cannot, wil not, may not, do rightly vnderstand.

A. There are certain, that neither vn­derstand God, nor can vnderstand him and those are dead men.

2 There are others that may vnder­stand, but care not, and they are wic­ked men.

3 There are another sort that desire to vnderstand but cannot, and these are fooles.

There are a fourth sort that do both vnderstand and make vse, and these are godly.

And therefore it is the wise saying of a father, who asked this question, art thou a Christian? then it behooues thee to contemne that that seemes to be & is not, and to embrace that that seemes not to be, and yet is.

Q. One asked a king of the Egyptians what was the most beautifull thing in the world, And he

A. Answered, The light which di­stinguisheth [Page 29] all colours, creatures, and and beauties in the world, and is it self the most goodly comfort and obiect of that most excellent sence the eye, and therefore as one sayth: When thou beholdest the light of Heauen that first and blessed creature of Gods hand, that in a minute transfuseth it selfe throughout al this lower Region, think of the testimony of Saint Iohn, that God is light, essentiall lightnesse, in whom there is no darkenesse.

Q. What day was that that the like was neuer before, nor euer shall be hereaf­ter

A. When Iosuah prayed in the mid­dest of the battle, so that the Sun stood at a stay, and hasted not towards his Westerne period, so long that, as Iustin Martir sayth, it made the day thirtie sixe houres long.

Q. Of what wood was the Temple of Salomon built, dedicated and consecrated vnto God.

A. Of Cedars or Sychim wood, and that by the command of God himself, and some reason thereof may be this: 1. For that the Cedar tree is alwayes greene, odorous, and sweet, neither wil it bend; but support it self vpright with it owne strength. 2. For that is truly ve­rified of it that is spoken of Irish wood that neither wormes nor moathes breed in it, nor liue neare vnto. Third­ly, for that it is neither massie nor pon­derous to loade or oppresse the walles, but strong and light.

Q. Of what wood was the Crosse of Christ made, whether of one entire tree or of seuerall kindes of woods.

A. The crosse of Christ as we haue it by tradition, was made of three di­uers sorts of woods, which were Cy­presse, Pine, and Cedar, all signifi­cant, and not without their mysterie: the Cypresse beeing an Embleme of dissolution and death; for being cut, [Page 31] or wounded, it withers and wastes away. The Cedar of immortalitie, because it withstands the consumpti­on and wastes of time to a datelesse per­petuitie. The Pine, a nauigable wood that floates vpon the waters: and there­fore the most vsefull for shippes to sig­nifie that death should haue no power, nay lesse, to ouerwhelme him, then the Pine is subiect vnto drowning by the violence of the waters.

Q. What is thought to bee the oc­casion that Christ cursed the Figge [...] tree beeing barren, since it was ney­ther a reasonable creature nor dispo­sed of it owne seasons, and especial­ly beeing not then the time of bea­ring.

A. This is thought not to be with­out many deepe mysteries, one where­of especially is conceiued, to note out the hatefulnesse of Hypocri­sie that seemes to floorish with [Page 32] displayed leaues but wants the true fruites of faith, which are good workes and charitie.

Q. VVhy that same tree in Paradise (without doubt good and verie good, for all that God created was verie good) was for­bidden Adam to tast.

A. Many wonder hereat, and one of the Fathers in this admiration haue brought in Adam thus expostulating the case himselfe. If it bee good, why may not I touch it? if it be euill, what doth it in Paradise. But to this S. Austin and diuers of the Fathers doe answer, that the command of God in that, was rather for the tryall of his obedience, then for any o [...]her danger that would haue growne to Adam by the eating thereof.

Q VVhat tree was that, that the same day sprang vp and perished.

A. Ionas Gourd.

Q. VVhat trees in the Scripture are e­specially called the trees of God.

A. It is thought to bee those that grow foorth of their owne accord, as the Firre tree, the Cedar, and the wilde Oliue tree.

Q. Is there a distinction of sexes among trees.

A. Plinie a most certaine Authour, attributes both sexes & wedlocke vn­to trees: and first, hee instanceth vpon the Palme tree, the loue between whō is such, that if the female be farre di [...]ioy­ned from the masculine it becomes barren and without fruite: if the male haue his bowes broken by any acci­dent, the female becomes desolate and droopes like a widdow.

Q. VVhat part in trees are the most strongest.

A. Those that grow and shoote to­wards the North.

Q. Of the apple of Paradise, or Adams apples, what is related of them.

A. That those apples so called are of exceeding sweetnesse, when they [Page 34] come to their full maturitie and ripe­nesse, and are called of some Musi, or muske Apples: and it is thus obser­ued, that what part soeuer of them you cut, there appeares a crucifixe in it, and it is reported for a truth, or rather coniectured vpon pregnant probabili­ties, that the forbiddē tree of the know­ledge of good and euil was of that like­nesse.

Q. What apple was it that Adam in eating drew sin and death vpon himselfe and his whole posteritie.

A. It is vncertain & cannot right­ly be knowne, for the Scripture menti­ons it not, yet some writers to satisfie the curious, thus bring in thier argu­ments, some thinke it was a Persian ap­ple, that at this day growes in the East where Paradise was scituate, som think it was a golden apple that was sweete to tast, and delightfull to behold; some thinke it was a cherry, some a peare, but all these are but vncertaine; but [Page 35] this is certaine: ‘Adam primus homo damnabat seculo pomo’

Q. How many ribs hath euery man and woman.

A. This question hath bred some controuersie among the learned, for there are that affirme, euer since the creation of the woman, that Adam lost a rib from his side, the man hath one rib lesse thē the womā, & lesse then he had at first: Now there are of the other side that affirme, and that truly, that there are in either side, of either sexe as well of the man as of the woman 12. ribs: for that rib of which Eue was for­med, was peculiarly made by God, to that purpose, neither was it a bare bone but had flesh likewise. And therefore since frō earth & the slime of the earth, & frō a bone, frō that earth all posteri­ties are descended, though some be rich & some be poore, some be noble, and some base, yet they are all but of one mettall and discent, as to that purpose followeth, [Page 36]

Aurea nobilitas, luteam si bestiat ollam,
Non ideo sequitur, hanc minus esse lutam.
If golden titles guild an earthen pot,
That its lesse earth for that it followes not.

And concerning the pride of cloa­thing, this admonisheth vs that they should not bee abused to that excesse, but rather for our humiliation, the sad remembrancers of the fall of man, for Adam in his innocency wore no cloa­thing.

Pellitus nunc es, fueras sine bestibus ante,
Mudus eras purus, crimen amictus habes.

Q. VVhat seed of all other is the least, yet bringeth forth the greatest tree.

A. Christ himselfe expresseth this of the Mustard seed, of whom it is re­ported in some countreyes to be trees of that bignesse, that they yeeld a sha­dow to sit vnder.

Q. VVhat kinde of men are most rare in the kingdome of heauen.

A. Some say hypocrites, for when Christ threatens destruction to the [Page 37] wicked, he saith, their portion shall be with hypoccrites: some say Vsurers. But the German prouerbe sayth, Prin­ces which are as rare in heauen, as veni­son in a poore mans kitchin, but this is alwayes to be vnderstood of wicked and irreligious Princes.

Q. VVho are those that are called the sonnes of Thunder.

A. Saint Iames and Saint Iohn the Apostles, and the reason of their attri­bute is, for that they affright the wicked rouse vp the slothfull, drawing al [...] to an admiration of their highnesse, from whence it is as Saint Bede writes of Saint Iohn that sonne of thunder, that he thundered so high, that if hee had thundered a little higher, all the world could hardly haue comprehended him.

Q. VVho were those that found not a Physitian to cure them being liuing, but to raise them being dead?

A. Christ, Lazarus, daughters of Iay­rus, [Page 38] the widdowes sonne, Euticus, Dor­cas and others.

Q Who were those that liued in the earth and neuer dyed.

A. Henoch and Elias.

Q. Who, and how many were those that had their names foretold and spoken of be­fore they were borne.

A. Ismael, Isaack, Iosua, Cyrus, and Iohn the Baptist.

Q. Who was hee that prophesied before he was borne.

A. Iohn Baptist in the wombe of his mother, of whom S. Austine saith, that hauing not yet seene the heauen, nor the earth, yet he knew the Lord of both.

Q. What issue was that that was elder then his mo [...]her.

A. Christ, to which purpose the Poet thus wittily followeth it.

Behold the Father is the daughters sonne,
The bird that built the nest is hatcht therin
[Page 39]The old of time an howre hath not out run,
Eternall life to liue doth new begin, &c.

Q. Who was he that seeking his fathers Asses found a kingdome.

A. Saule.

Q. Whether of the two companions, the soule or the bodie haue the greater hand in sinne, and why for the sinne of the one they should bee both together ioyntly punished.

A. It is thus aunswered by a Si­militude, a Master of a familily com­mitteth his Orchyard to two keepers, of the which the one is lame, and the other blinde, where this cripple that had his eye sight, spies out certaine goulden Apples hanging vpon a tree delightfull to his sight & contentiue to his tast if hee might but obtaine them, he not able to pluck them, relates to his fellow how pleasant the fruite seemes to him that hee lookes vppon with his eyes, and how willingly he would tast [Page 40] if hee had but legges to beare him to them: To whom the blinde answers, and I would not sticke to pull the ap­ples if I had but thy eyes to see them, and so at last between this debate they agree that hee that had his eyes should ride vpon the others shoulders that had his legges, this being done, they were able to plucke the fruite and did eate, and hauing eaten, the master of the Orchyard enters and finds his damage, enquires by whom it was done, and they both confesse their act and fur­therance, how the one vsed his feet, and the other his eyes, and so they did it betweene them. The master finding it so, punisheth both with one equall pu­nishment as they had both deserued. After which Example doth this more wise Gouernour exempt neither body nor soule, because they both lend their furtherance to sinne, and beeing thus both guiltie, thus hee punisheth them inseparably for euer.

Q. But why should eternitie punish that which is committed in time, and of­tentimes but a short time.

A 1. Because the sinne though it bee committed in time, is against an infinit Maiestie. Secondly, because God iud­ges according to the wilful inclination of a sinner, that would sinne eternally if he might liue eternally, and to his indefatigallibent of wickednesse, God answers him with euerlasting punish­ments.

Q. VVhether do fooles bring more pro­fite to wise men, or wisemen to fooles.

A. Cato saith, that fooles bring more profite to wise men, because wisemen seeing their folly, they endeauour to a­voyde it: whereas fooles on the con­trary make no vse of the wisedome of the wise by reason of their folly.

Q. VVherefore doe Serpents since they hate all mankinde, yet chiefly bend their forces against women.

A. By reason of the perpetuall en­enmitie [Page 42] put by God betweene the wo­man and the serpent, and the seede of the woman, and the seed of the serpent. Of which one thus writes concerning the blessed seede of the woman that broke this head of the Serpent.

Quos anguis dirus tristi de funere strauit.
Hos Sanguis mirus Christi de vulnere lauit.

And as another to the like effect.

Anguis peccatum & mortem generauit in horto
Sanguis iustitiam & vitā reparauit in ara.
Where the dire serpent brought in wounds and death:
Christ his by blood hath heald, restord our breath.
Both sinne and death to our succeeding losse,
The serpent gaue in garden to mankinde:
But Christ restorde againe vpon his crosse
Iustice and life whereby we ransome finde.

[Page 43]And as another to that purpose, ‘Soluit pendendo quod Adā cōmisit e dendo.’

Q. How is death proued to be nothing to vs

A. Thus when death is, then wee are not, and when we are, then death is not, & therfore death is nothing to vs.

Q. How is our life proued to be a some­thing almost depending vpon nothing.

A. Thus the yeeres that are past are gone, & those we haue not, the future we are not certaine of, and therefore boast not of, the [...]ime present is but a moment and that is the brittle thred it depends vpon. And therefore to this I adde with a father, happy is he that in this his short minute layes hold vpon Christs mercies, and euen whilest it is called to day, and hee may bee found that bore all our infirmities vpon his crosse. O Lord, saith S. Bernard, I may walke about the heauen, and the earth, the sea and the dry land but I shal find thee no where so soon as on the crosse, there thou feedst, there thou sleepst, &c. [Page 44] And as he further addeth, so may euery sinner in this kind, concerning his vn­worthinesse and his sinnes, either to seeke or finde him.

Non sum laeta seges, lolium sum treste se­dero:
Me tamen in messem, collige Christe tuam
No fruitfull field am I, no blessed wheate,
But cursed Cockle to weede out, not eate,
Yet though I am this out cast, lost, & sold
To sinne yet Lord reduce me to thy fold.

Q. VVhat is the carelesse liuer compa­red vnto, and most fitly.

A. To him that seeing his face in the glasse, goes away and either forgets his deformitie, or cares not to amend it.

A good and short rule to meditate.

Quid sis, quid fueris, quid eris, semper meditaris.
Alwayes meditate what thou art, what thou wast, what thou shalt be.

The yong mans question to the old man, concerning life and what it is to [Page 45] liue.

Dic venerande senex humanum viuere quid sit.

The old man answereth.

Principium vitae dolor est, dolor exitus nigens,
Sic medium dolor est, viuere quis cupiat.


The beginning of mans life is griefe and misery, the end of it griefe and mi­sery, and the middle noting but griefe and misery, which conioynes both the middle and end, and makes one com­pleate masse of sorrow of all, of which we may say, as one saith:

VVhat ioy to liue on earth is found,
VVhere griefe and cares do still abound.

And therefore the more firmely to fixe this exhortation, againe he sayth, yong men heare me an old man, that beeing a yong man heard old men, and haue both by relation and experience found the truth hereof.

Q. What sinne is that which by making

Q. What sin is that which by ma­king others contemptible in a mans own eyes, makes his owner contemp­tible in the eyes of God.

A. Pride, a sin so much beaten against by the learned of all ages, that it is admired how it hath preserued a life so flourishing to these times of ours.

A Pythy aenigma whereof to that purpose is here infixed.

Deus SVPER Nos
Negat SVPER Bis
vitam SVPER nam.

Englished. ‘O proud man
Death is aboue thee
Why wilt thou be proud
Seeing God aboue vs
Denies to the proud
The life aboue.’

Further motiues for humility.

[Page 47]If these deiect thee not, then con­sider a little further with me whither thy life will leade thee which is to death, and whither death will carry thee but to iudgement.

But before we come to speake of the iudgment, let vs a little consider death.

Mors antror sū retror sū considerata.

Death considered backwards and for­wards.

Mors solet innumeris morbis abrūpere vita M
Omnia mors rostro deuorat ipsa fu O
Rex princeps, sapiēs, seruus, stultus miser, aege R
Sis quicunque belis, paluis et vmbra eris S
The many sorrows that are heirs to breath
And twins adioyn'd to it are freed by death
With whose impartial sith, the wise the iust
Princes & kings are al mowed down to dust

Q. What is there concerning the last iudgement.

Iudicabit iudices, iudex genera­ lis
Ibi nihil proderit dignitas papa­ lis
Siue sit episcopus, siue Cardina­ lis
Reus condēnabitur nee dicetur qua­ lis
Ibi nihil proderit multa allega­ re
Neque accipere neque replica­ re
Nee ad Apostolicam sedem appella­ re
Reus condemnabitur bene sciens qua­ re
Cogitate miseri qui & qualis es­ tis
Quid in hoc iuditio dicere potes­ tis
Quo nec erit codici locus nec diges­ tis
Christus Iudex, Demō actor, reustes­ tis
Before this Iudge all Iudges must appeare
Despight their greatnesse dignitie or place
For to be iudgd, as they haue iudged here,
VVhere feare nor friendship Iustice shall out face.
Excuses there to alledge will but vaine,
As to appeale vnto the sea of Rome,
For there the guiltie, though he much doe fame,
Shall not peruert his iustice nor his doome.
VVeigh then must wretched man thine estate,
[Page 49]How in this iudgement thou-maist stand vpright.
Where shall no booke be opened to relate.
But euen the conscience shall it selfe in­dight.

Q. What shall be the last words that shalbe spoken in this world?

A. Come ye blessed, Go ye cursed, &c. Aspera vox ite, sed vox benedicta venite, Ite malis vox est apta, venite bonis. Frō which bitter word, I pray with S. Bern. Deliuer me O Lord in that day.

Q. What language according to the coniectures of some learned, shall we speake in the world to come.

A. The Hebrew, a language that Christ himself spake in this world, and the most ancient & most sacred of all other, and which was not changed at the confusion of Babel; the next wher­to is the Greeke as most rich, then the Latin, most copious.

Q. Which of al the Psalmes of Dauid is the longest, and which the shortest.

A. The shortest is the 117. the longest the 119. the one cōsisting of 175. ver. reckonning 4. lines where the meeter ends to a verse, as the other of 2. stanzes.

Q. Which of all the Psalmes of Da­uid is the most mournfull & compassionate

A. The Psalme 77.

Q. What Psalme is that the wicked, nay the verie diuels themselues, according as Athanasius writeth, tremble and quake to heare, reade or recited.

A. 68. Psalme, Let God arise and see his enemies scattered.

How many Innes or lodging did the Son of God vse in this world.

Prima domus Christi, fuit alnus virginis almae,
Altera praesepe, cruxtertia, quarta sepul­chrum.
Our Sauiours first house, was the Virgins wombe:
Second his stall, third crosse, and fourth his tombe.

[Page 53]testifieth vnto another, that it wax­eth olde as doth a Garment, or the birth of a woman, and experience it selfe findes that both in the fruitful­nesse, strength, and operation of hearbes, plants, and vetigables, the de­fect and decay whereof is dayly seene, and the lessening of the operation and virtue, most sensibly perceiued in the languishing dolor of many incurable diseases.

Q. Wherefore doe the Iewes breake the glasse, in which the bride and bride­groome drinke.

A. To admonish them that all things are transitorie and brittle, as that glasse, and therefore they must bee moderate in their plea­sures.

Q. Wherefore haue all Iewes a ranke smell or savour.

A. Some thinke because they are of a bad digestiō, others think because they vse not labour, nor exercise, but liue [Page 54] by vsury, some think the wrath of God vpon them the immediate cause, how­soeuer they haue bin a people strangly dispersed ouer the face of the earth, slaughtered & tormented in al coūtries France, Spaine, Portugall, Germany, and England, some of their offences were washing & clipping the kings coyne, circūcising & stealing of christian chil­dren, & pricking them full of holes for their blood, which they cōceited wold cure the leprosie & ranke smel both of their breath & skin. In king Iohns time they were fined at 1000. marks a man, vpon penalty of not payment to lose their teeth; an old Iew had 6. of his teeth pulled out because he refused to pay his fine. Many 1000. of them were slaugh­tered in diuers kingdomes, vpon a ru­mour spred, that they had poysoned all the wells in those countries, and where euer they liue at this day among Christians they liue in subiection and slauery to them they most hate.

Q What country in the world is the most desolate and solitarie.

A. The countrey of the Sodomites where Sathan wanne so much ground that whereas according to Strabos de­scription, stood 13. cities, scituate vpon one of the most fruitfull soyles in the whole earth; euen a second Eden, or garden of Paradise for pleasure & beau­ty, whence sprong those clustering grapes from those vines of Engeddi, so renowned in Scripture, stands not now one of those cities to magnifie her selfe aboue her fellowes; but all with Sodome, the Lady of them all, desolated and destroyed, not one stone left vp­pon another, nor no other witnesse of their somtimes being, more then the dry smell of fire & brimstone the hea­uy iusticers of God that destroyed thē, & for the fruit of that vine that made glad the heart of man, in thē peruerted from his true vse to sin and drūkēnes, are only found now apples of a beauti­ous [Page 56] appearance, but touch them and they are but ashes, and of a sulphurous sauour, an ayre of so poysonous a va­pour aboue, that as Historiographers write, stifles the fowles that fly ouer it, that they fall downe dead, and the fi­shes likewise in that dead sea vnder it poysoned as they fall in or flote from the siluer streames of Iordan, that thence emptie themselues into that sulphurous lake.

There are foure kinde of men that lay clayme to their owne or others, and but one rightly, and these are they.

  • 1. The first saith that which is mine is thine; and that which is thine, is mine, and this is the Ideot.
  • 2. The second sayth, that which is mine is mine, and that which is thine is thine, and this is the indifferent man.
  • 3. The third saith, that which is mine is thine, and that which is thine is thine owne, and this is the godly man.
  • 4. The fourth saith that which is [Page 57] thine is mine, & that which is mine is mine owne, and this is the wicked man.

Christ all and without Christ no­thing.

Possidet ille nihil, Christum qui perdidit vnum.
Perdidit ille nihil, Christum qui possidet vnum.

Q. What doe wee owe vnto our neigh­bour.

A. Three things, that is to say:

  • nostrum nosse in consiliis.
  • nostrum posse in subsidiis.
  • nostrum velle in desideriis.

To counsell, to assist, to desire his good.

Three things are most precisely ne­cessarie for euery Christian man, and what they are.

  • Faith without the which we cā not please God
  • A good name without the which we cā not please our neighbour
  • A good cons. without the which we cā not please our selues.

Of the latter which one writes:

[Page 58]
O vita secura vbi est conscientia pura.
O life secure, that hath the conscience pure

Q Why do yong men many times say they are yonger then they are, and old men they are older then they are.

A. This doth youth, that hee may seeme to preserue the flower of his youth the longer: this doth age to re­gaine more reuerence and authoritie, but either foolishly.

Q. Hee that learnes from youth who doth he resemble?

A. He that eats grapes before they are ripe, & drinks wine before it be setled.

Q But who doth hee resemble that drawes his precepts from old men.

A. He that eates ripe grapes, and drinks old wine, for seniores sunt sanio­res, incipientes, insipientes. And likewise: Quae laboriosa fuere inuentuti studia, ea suntiucūda senectuti otia. Whose studies were not painfull in youth, their plea­sures are more perfect in age.


[Page 63]and truely, she lends the more nourish­ment, whē to the other but as Bastards she withdraweth it from them.

Q. Why are Cats and Whelps brought forth blinde?

A. Because that drawing neere to their maturity and ripenesse, they wound and pierce the Matrixe with their clawes, wherupon by their Dams they are hastily, and imperfectly cast forth before their time.

Q. Why blood issues afresh from an old member or wound many dayes before made and dryed vp, the murderer appro­ching neere vnto it?

A. Our Naturalists obserue diuers Naturall causes to the effecting of the same, which for their vncertainty wee meddle not withal, But thus conclude that murther shall not bee concealed, or vnreuenged, and to that ende that blood of the slaughtered cries for ven­geance at the hands of God, which God so regarding, by that meanes an­sweres [Page 64] to approue to man what often seemeth doubtfull.

Q VVhy doth the affections of Parents runne vpwards to their children, and not their children run downewards to them?

A. Euen as the sap in the root of a tree ascends into the branches there­of, and from the branches returnes not into the root againe, bu: runs out from thence into seed, so parents loue their children, but children so loue not their parents, but their affections runs forward to a further procreation: wher­by it comes to passe that a father with more willingnesse brings vp ten chil­dren, then ten children in his want su­staines one father.

Q How is it that there be many more women in the world then men?

A. Some thinke because women are exempted from the warres, from the seas, imprisonment, and many other troubles and dangers of the land to be a reason sufficient: So, o­thers [Page 65] likewise there are that thinke this may be a reason, because in the whole course of Nature, the worst things are euer most plentifull, to which effect Plynie tels a Story of a certaine field­mouse, that euery moneth brings forth thirty, when the Elephant a creature of vse and seruice, is three yeeres in trauell with one.

Questions of the Earth.

Q. How many miles is the earth in circuit?

A. It is vncertaine, and cannot rightly bee defined, for as the Lord saith, who hath measured the earth? yet the Mathematicians, & Astrologiās are of opinion that it is 4. times 5400. miles, but howsoeuer, in respect of the Heauens they conclude it but a point, where euery Star in the eight spheare is esteemed bigger then the whole cir­cumference thereof, where if the body [Page 66] of the earth should bee placed in the like splendor, it would hardly appeare: yet, as saith a Father, we make this little so great a matter, so admiring this mi­serable dust, on which not onely wee that are but dust & wormes do creepe, but also many other wormes & beasts besides, and yet this point is diuided among mortals into many points, and with fire & sword contended for and sought, & many are so besotted there­with, that they would exchange for a mote of this point, their part of Hea­uen, could they meete with a Chap­man.

Q. Where is the Center or Middlemost part of the earth?

A. At Delphos as the Auncient would haue it, to which purpose Stra­bo tels a Story of two Eagles sent from Ioue one from the East, and another from the West, which met at Delphos; some are of opinion that it is neere the Mount Taurus; Ptolomeus thought it [Page 67] vnder the Equinoctiall; Strabo at Per­nassus a mountaine in Graecia; Plutarch was likewise of that opinion; But most of our Ecclesiasticall Writers haue thought Iudea to be the middle of the earth, and Hierusalem the very point and Center, of which opinion, was Saint Hirom, Hillarius, Lyra, and others according to the Psalme, God hath wrought saluation in the middest of the earth. That is, at Hierusalem by his passion: Yet in respect of the whole world, there is no place properly the middle, because it is round.

Q. What were the names of those two theeues that were crucified with Christ?

A. The Scripture mentioneth not, yet we haue it by tradition, and from history, that they were Dismas and Gesmas, Dismas the happy, and Gesmas the vnfortunate, according the Poet.

Gismas Damnatur, et Dismas ad A­straleuatur.

Q. VVherefore is the world round?

A. Because that it and all therein should not fill the heart of man being a Triangle receptacle for the holy Tri­nitie.

Q. How farre is the East distant from the VVest.

A. A dayes iourney, for the Sunne passeth betweene them euery day.

Q. VVhether is the water or the earth the greater?

A. It is answered, The water is big­ger then the earth, the aire bigger then the water, and the fire bigger then the aire.

Q. VVhat comparison is there between the Sun and vertue?

A. So much that when as the Sun is at the highest, the lesser shadow doth it cast vpon the earth, as the neerer thereto the greater; so vertue, the more high & eleuate it is, the more it shines vnseene, vnlesse to it selfe and such as participate in the fruition thereof: as that other the more vnreall and decli­ning, [Page 69] a greater but a worser light to the World.

A certain old Doctor of the Church compared the Old Testament and the New to the Sun and the Moone, the Old borrowing light from the New, as the Moone from the Sun, the New being wrapped vp in the Old, and the Old reuealed in the New.

Q. VVhat is the highest of all things?

A. The Sea is higher then the earth, the ayre higher then the Sea, the fire high­er then the ayre, the Poles higher then the fire, God higher then the Poles, higher then God nothing.

Q. VVhat may the world most fitly be compared vnto.

A. To a deceitfull nut, which if it be opened with the knife of truth, no­thing is found within it, but vacuity and vanity.

Q. Si fugio sequitur, si me fugit illa sequentem, [Page 70]Res mira & varia est, dic mihi queso quid est.’

A. The Rainbow which seemes to vary in colours according to the vari­ation of the minde of him that be­holds it.

Q. VVhat times are we chiefly to select to our selues for the ordering of our af­faires, and as the most conuement for that purpose.

A. The morning and the euening, in the morning to prepose what wee haue to doe. In the euening to consi­der what we haue done, and effected, so that we may husband our time in the early and wise disposall and ac­complishment of our affaires, and next,

That we may also haue the first of these golden verses on our side, and the other either frustrated or not strongly against vs, which ensue as fol­loweth, and first for our early rising and the morning.

[Page 71]
Sanctificat, ditat, sanat, quoque surgere mane.
To rise betimes hath still beene vnder­stood,
A meanes to inrich, make wise, preserue pure blood.

For the second.

Omnia sireputes transactaetempora vitae,
Velmale, veltemere vel nihil egit homo.
Suruey all times and there swift progresse scan,
Rash, bad, or nothing in them's done by man.

Q. VVhether throughout the whole yeere, are there more cleere or cloudy dayes.

A. The dry are more then the Ray­ny, cleere, more then the cloudy, ac­cording to the Poet.

Si numeres anno soles, & nubila toto
Inuenies nitidum saepius esse diem.
Number the dayes the cloudy and the cleere,
And thou shalt find more faire then foule in the yeere.

Q. VVhether are some dayes to be ac­counted infortunate, or not, as in our Cal­lend. are set downe.

A. They are not; as in the Coun­trimans Counsellor here ensuing, is further to that purpose related: And therefore Heracluus not without cause blames Hesiod. for his distinction of dayes, good and euill, as if he were ig­norant that all dayes were alike. To which purpose is here annexed the noble courage and resolution of Lu­cullus the Captaine who with no lesse happy euent then ripe iudgement be­ing indangered by an enemy, and vp­on an ominous day, as his souldiers termed it surprised, animated them on not withstanding to a famous rescue and victory, with this perswasion that giuing the onset with resolution they [Page 73] should change a black day to a white, and the successe was answerable.

Q. VVhether is the custome lawfull or not, that is commonly vsed for the cele­bration of our birth dayes.

A. The Heathens in ancient times had this custome in great esteeme and reuerēce, & in some measure we may be imitators of thē, but how we shold celebrate ours, S. Austen hath giuen vs a Rule that is with thankefulnesse and reioycing in God, that hee would haue vs born to be temples consecrate to him, then truly reioycing when we find in our selues a willingnesse and perfection in some measure to goe forward and indeauour the end of our creation, which is the seruice of God, vnto the which vnlesse we referre our whole care we shall haue small cause of reioycing, but rather to wish we had neuer been borne.

[Page 74]And most of the fathers are of opini­on that none of all the Saints thus ce­lebrated their birth dayes, but Gen­tiles as Pharaoh, Herod, and the like.

From Heathens we discend a mo­ment to the Pope and Rome.

Q. The Pope borrowes two preroga­tiues from the Apostles, and what are they?

A. Saint Peters keyes, and S. Pauls sword, that what he cannot enter into by the one, he may enforce by the o­ther, after the example of Iulius the 2. Pope of Rome, who leading his army along by the riuer Tyber, threw there­in his keyes, saying, When Peters keyes profit vs nothing, then come out Pauls sword, and how it is drawne at this time, the world takes notice as against Venice, France, the Duke of Ferrara, and in an hurly burly, vnsheathed throughout all Italy, The dog that with shut eyes barks against all truth.

Q. Tell me in the vertue of holy obe­dience [Page 75] what garments weare they that pre­serued their wearers from the diuell.

A. The garments of S. Francis, as the Papists tell vs, as if the diuell cold not as well know a knaue in a Fryars habit, as in any other.

Q. VVhat is the reason of all other things, that the Pope christens his Bels, they hauing many times that prehemi­nence before men.

A. That the sound of them might driue diuels out of the ayre, cleare the skies, chase away stormes & tempests, quench fires, and giue some comfort to the very dead, and the like.

To which purpose here the Bels ring out their owne peale.
En ego Campana, nunquam denuntio vana,
Laudo deum verum, plebem voco, congre­go elerum.
Diffunctos plango, viuos voco, fulmina frango,
[Page 76]Vex mea, vox vitae, voco vos ad sacra ve­nite.
Sanctos collaudo, tonitrus fugo, funera claudo
Funera plango, fulgura frango, sabatha pango
Exicto Lentos, dissipo ventos, paco ceuen­tos.
Behold my vses are not small
That God to praise assemblies call,
That breke the thūder, waile the dead
And cleanse the aire of tempests bred,
With feare keep off the fiends of hell,
And all by vertue of my knell.

Q. VVhat numb was the most fatall to Rome.

A. The sixt number, according to the verse ensuing.

Sextus Tarquinius, Sextus Nero, Sextus & iste scilitet Papa Alexander 6.
Semper sub sextis perdita Roma suit.
What other names or numbers to her woone.
In the sixt still she lost, was Rome vn­done.

Q. VVhat inscription or motto was that (according to the fiction) which Mar­tin de Asello fixing ouer his Gate, by reason of the false povating of the Painter, cost him his Bishopricke.

A. Portapatens esto nulli, claudaris honesto.

Where the Painter mistaking himselfe made the point at nulli, and so made it: Gate be open to none, but shut out all honest men.

The Pope riding that way before Martin had corrected his inscription, taking it profest knauery, discarded him of his Bishoprick (as it was a won­der) and placed another in his house. Who kept the inscription still but on­ly altered the point and made it thus, [Page 78]Porta patens esto, nulli claudaris honesto.’

Adding therevnto,

Ob vnum punctum caruit Martinus Asello.
Gate open to the good and shut out none,
For one poore point is all from Mar­tin gone.

Q. There is a certaine thing that hath not the art of numeration, neither knowes the order of time how it passeth, and yet least wee should be ignorant, or the time should deceiue vs, it instructs vs both ho­nestly.

A. A Clocke vpon which on thus writeth,

Qui nescit quo vita modo volat audiat bora,
Quam sit vitae breuis nos docet ille sonus.
Hee that would know how minutes steale away,
That peece vp howres, that patch out the day.
[Page 79]This trusty watchman to supply our need,
Proclaimes our liues short span in their swift speed.

Q. What are the natures and dispo­sitions of the foure Elements?

A. The earth is dry, the water cold, the ayre moyst, and the fire hot.

Q Which is the highest of these Ele­ments?

A. The fire, whose nature is euer to mount vpward, and if you turne it downeward, it goes out thereupon. Thence proceeds Saint Chrysostomes admiration, that the Rayes of the Sun in nature hot, in quality glorious, doth shoot downeward, so contrary to the fire.

Q What fire is that that sometimes followes, and sometimes flyeth away.

A. An Ignus fatuus, or walking fire (one wherof keeps his station this time neere Windsor) the pace of which [Page 80] is caused principally by the motion of the ayre, for the swifter one runs, the swifter it followes, the motion of the ayre enforcing it.

Q. VVhat thing is that most vsefull and pretious in the world, that produceth another of novse nor goodnesse at all.

A. Fire, from whence proceedes smoake, of which Lipsius writes, ‘Ita te tolle a humo vt absis a fumo.’

Q. VVhat Coales do longest of all other preserne fire.

A. The Coales of Iuniper of whom it is reported that they haue kept fire a whole yeere together, without supply or going out.

Q. VVhat is that which being the heauiest, & hardest, of all things, yet yeelds both to the extremity of fier and water.

A. A Stone.

Q. VVhat stone of all other is the grea­test wonder.

A. The flint stone that preserues fire within it, a wonderfull secret and benefit to man.

Q. VVhat is that which being first water, afterwards assumed the form of a stone, and still retaines it.

A. The Chrystall congealed by frost.

Q. What stone is that that yeelds nei­ther to the fire nor to the hammer.

A. The Adamant, which as our Naturalists obserue, is dissolued onely by goates blood, wherevpon S. Chry­sostome writes, though the heart of a Sinner be more harder then the Ada­mant, yet wil the blood of Christ mol­lifie it.

Q Whether haue stones a vegitiue life or no.

A. This if we doubt our Pioners and Mineralists will resolue vs, who finde out by experience that al­though Mineralles buried deepe [Page 82] in the earth, yet through diuers vaines and channels, suck in moysture and nourishment, as doe plants and trees, and that they do likewise increase and grow, though in a slower progression and degree, then other things is pro­bable and certaine.

Q. Is there a difference of preroga­tiue among stones.

A. T'is answered there is,

For the stone in the Altar hath more honour then the stone in the streete.
For the one is kneeled vnto with de­uotion, the other troden on by the feet.

Q. Which are the most precious stones for mans vse.

A. The two milstones of the mill,

Of which the one neuer stirres, and the other ne're lies still.

Q. VVhat birds of all other are the most gentle, the most innocent.

A. The Doue for gentlenesse and [Page 83] simplicity, is commended in Scrip­ture; for the Doue is among birds, as the Sheepe is among beasts, frō whose kind, no hurt proceeds to man, being a sotiable creature for his seruice, of whom it is obserued that he yeelds vp his life for the sustenance of man, sob­bing it out with a kind of meeknesse and patience, more then any other creature, and for his vse there is no­thing vnnecessary for our seruice in the whole composure of him; his flesh being good for meate, his guts for the strings of Instruments, his dung to in­rich the field, his wooll for cloth, so nothing superfluous: So likewise the Doue, a patient, not an offensiue crea­ture, without beake or tallents of op­pression; hauing no other offence a­gainst their enemy, the Hawke & such like, more then the swiftnesse of her wing, according to the Poet,

Fello columbo caret, rostro non ledit,
possidet innocuas, pura (que) grana ledit.
Her food is graine, her beake doth not offend,
No gall this creature hath, nor no bad ende.
And therefore they hate the Hawke, as it is said, because of his beake.
Odimus Accipitrem quia semper vinit in armis.
We hate the Hauke, and feare him neere or farre,
Because his beake still threatens to vs Warre.

Q. Whence proceeds the mourning of the Doue.

A. For feare of the miscarying of her yong, which she is so fruitfull in, that she brings forth euery moneth, or at least layes egges, they ioyne their beakes in the way of loue, and con­ceiue by billing.

Q. What birds of all other are the most rauenous.

A. The Eagle, the King of birds, of whom it is deliuered that they neuer [Page 85] die, by old age or sicknes, but by famia and that by reason of the vpper part of her beake so inclapsing the vnder that she cannot open her mouth to re­ceiue her foode. Eliamus writeth that the feathers of the Eagle, put among the feathers of other birdes doe con­sume and waste them away, as doe the euill gotten goods of some rich oppressor, not onely themselues, but together the whole lumpe, some wherof were well or much better got­ten. To which purpose S. Chrysostome saith, a few riches euill gotten will not onely waste themselues, but consume away those that are well gotten.

Q. VVhy is the Eagle spread in the Em­perours Armes.

A. Some thinke it was so giuen vpō a compact betweene the Emperour of Germany and Constantinople, vppon an agreement betweene them, that the succeeders in the German-Empire after Charles the great shold be cald Empe­rours [Page 86] of the west, as the Emperours of Constantinople, Emperours of the East, and so the head should looke both wayes, as the verse seemes here to con­firme it:

Pūtab ceps, aquila, huic occasum, huic a­spicit ortum:
Alter, ait, nostri est caesaris, alter erit.
The Eagle spread had this and riper scope,
To eye both present, and the future hope.

Q. What bird is that, that hath the fairest feathers, but the most hellish voyce of any other.

A. The Peacocke, whom the Poet termes to be

Angelus in Penna, pede latro, voce ge­h [...]nna.
A bird that hath an Angels plume,
A theeuish pace, a Hellish tune.

Plinie writes, that the Peacocke en­uying the profit of man, deuonres her owne dung, lest hee should make vse [Page 87] of it.

Q. What birds in the Scripture doth God preferre before wicked men.

A. The Kite knowes her time, as doth the Turtle, the Swallow and the Storke.

Q. What birds are most perfect He­ralds of the spring.

A. The Swallow and the Cuckow.

Q. Is there any thing more of excellent obseruation in the Swallow.

A. There is, and this is very ob­seruable of her, the descretion she vses in feeding her yong, when hauing fiue in her nest, she euer begins at the eldest and so by degrees goeth ouer the rest, that all may haue a like, and none bee forgot. In the winter she flyes not a­way, as it is reported of her, but is found to lie in her nest as dead, and to reuiue againe with the approaching warmth of the Summer, which some take to be an Embleme of the resurrection.

Q. VVhat bird of all other is the most [Page 88] sweetest in voyce?

A. The Nightingale, who as Plinie notes, euer sings sweetest notes in the hearing or presence of man, and the reason is as the fiction leades vs; for that the Cuckow, and the Nightingale two quiristers of that season, in some ripeneile of the spring, wherein they both take their tunes, which is most chiefly from the middle of Aprill, to the ende of May, fell into a controuer­sie of the excellencie of their voyce & note, which dissention grew so farre, that it could not be ended without an vmpire, vnto which the Asse was cho­sen, as thought a fit Iudge, by reason of his long eares, quicke hearing, and pre­sence, by whose iudgement the Cuc­kow was preferred, because her note was easie and plaine to his capacitie: the Nightingale thus cast, appeales to man for her censure, and where euer she sees him attentiue, there she runnes into the varietie of her most excellent [Page 89] Ditties.

Q. What in times past was the contro­uersie for beautie or excellencie betweene the Crow and the Goose?

The Crow sayes.
Altera me in terris non est foecundior ales
In all the earth no bird then I more white.
The Goose answers.
Tu me pius loqueris, plus ego scribo ta­men.
Though lesse I speake then thou, yet more Ile write.

And concerning the Parrat, Aristo­tle was of opinion, that she would speake more and better then she doth, if she drunke but wine.

Q. Who were those among men that attempted to flie like birds.

A. Icarus and Dedalus, & of late an Italian that flew from the top of Sa [...]nt [Page 90] Mark [...]s tower in Venice, and did it without hurt: besides an Englishman that offered to vndertake to flye ouer the Thames, but afterwards hee flew from his purpose, and did it not: and as I haue heard since, hee is flowne ouer the sea in a ship.

Q. Who are the most merry, the most free, the most mad, and the most blessed in the world.

A. The most merry [...]are Popish Priests that sing when others weepe, both before they die, nd after they are dead.

The most free are Physitions, that are onely licensed to kill without pu­nishment, so that what is death to o­thers, is gaine to them.

The most mad are nice Grāmariās, that fight a bout vowels, and for ayre and sound, and with as much bitternesse as the Turke against the Rhodes.

The fourth are the poore that are bles­sed, to which I incline, though with A­gur [Page 91] I pray to giue me neither pouerty nor riches, but contentednesse.

Though Ouid could say concerning their blessednesse.

Non tamen hoc tanti est pauper vt esse velim.
Though blessings be for them in store,
To be their heire I'de not be poore.

Q Wherefore haue Grammarians formed three genders in Art, seeing there are but two in Nature: or why doth not Nature bring foorth things of the Newter gender as well as of the Masculine and the Feminine?

A. Let him tell the cause of that who can, or if he cannot, let him seeke out another Palemon that can vntie this knot, for my heyser shal not plow this.

Q VVhat is that which knowes not it selfe to speake, vnderstands not a voyce, yet conceales not, but repeates the voyce of him that speakes.

A. Eccho the daughter of the ayre and tongue.

Q. What may come into thy minde by recording these fiue musicall vowels.


A. The custome of drunkards, for when they drinke,

  • Incipiunt in Vt, & bibūt Vtiliter
  • Incipiunt in Re, & bibūt Regulariter
  • Incipiunt in mi, & bibūt mirabiliter
  • Pergunt in fa & bibunt familiariter
  • Pergunt in Sol & bibunt solemniter.

Desinunt in La mi, quia exitus La­mentabilis & miserabilis.


  • They be­gin in Vt, & drink sauingly
  • They be­gin in Re, & drink Regularly
  • They be­gin in mi, & drink miracu:
  • They hold on in fa drinking familiarly
  • They hold on in sol drinking solemnly.

[Page 93]And ending in La mi, because the end is lamentable and miserable.

Q. What creatures are those, some li­uing, and some dead, that rule all the world?

A. The sheepe, the goose, and the Bee; for the sheepe yeelds parchment, the geose quills to write it, and the Bee waxe to seale it.

Q. What creatures are those that are both in the heauens, in the ear [...]h, and in the Sea?

A. The Dogge, and Serpent or Dragon, according to the Poet:

Latrat in ede Canis, nat in equore, fulget astris.
Though more confined creatures more do pine,
The Dogge in house, Sea, Skie, doth barke, swim shine.

Q. Whether are there more or greater liuing creatures bred on the earth, or in the Sea.

A. In the Sea (as all writers testifie and agree vpon, and this moreouer they adde) that there is no creature on the earth that hath not his like in the Sea, and yet there are many in the Sea that the earth cannot paralell, nor any other place, and beside, with this good difference, that those creatures that are hurtfull on the earth, in the waters are not so, as the snakes and such like there are without their venome, and offence­lesse.

Q. VVhat is that which nothing being more heau [...]er of it selfe, yet nothing more moue­able, and if you keepe it not within boundes, seuers it selfe into many particulars, yet af­ter runs into one lumpe and being it selfe vnchangeable, changeth and altereth the forme and colour of things?

A. Quickesiluer.

Q. VVhat herbe is that which presents the forme of a man?

A. The roote of the Mandrake.

Q. VVhether is it of truth or not, that [Page 95] [...]vulgarly reported, that those that digge vp this roote escape not without death?

A. Nothing lesse, yet hath it of it selfe a soporiferous nature, to procure sleepe, drunke, or applyed euen as Opi­um to death.

Q. VVhat creature is that which at once brings forth, nourisheth her young and goeth with young againe?

A. The Hare, that feareful and pur­sued creature, of whom according to Plinie, the males bring forth as the fe­maless, vnto which no other creature may compare in fruitfulnesse: but Co­nies those cunning pioners that haue vndermined and subuerted cities, and the mony of vsury that no sooner is be­got it selfe but it presently ingenders.

Q. Among all beasts, and birds, which are of the most beautious and various co­lours.

A. The Peacocke among birds, is as the Panther among beasts, onely in this they differ, that whereas the Peacockes [Page 96] deformitie is his feete, the Panther [...] his head.

Q. What kinde of men are the [...] which being as beasts themselues, sit vpon beasts, carries beasts on their hands, haue beastes running about them, and all to pursue and kill beasts?

A. Vnlettered huntsmen, of which Saint Ierome further addeth, that Esau was a hunter, and Nimrod, and both wicked men, and that hee had scarce read in the Scripture of any holy man that was an hunter; not that he thought it impossible to bee so, as if they were adiuncts not bee separated, nor that they were wicked, because they hun­ted but that they hunted beeing wic­ked men.

Q. What twise two things are those that are oftentimes sayde to denoure their masters.

A. Haec bis bina canes, & aues, serui­que atque caballi

Dicantur Dominos, sepe vorare suos.
Hawkes, hounds, and horses, seruants, pride and stealth:
Are ofttimes found to deuoure their masters wealth.

Vnto which may be annexed another distributer of miserie and penurie, not inferior, if not greater then any of the rest, which is gaming or dice; and ther­fore as the saying is:

Ludens taxillis bene respice quid sit in illis,
Spestua, restua, sorstua, morstua, pen [...] dit in illis.
At Dice who plaies in this conceit may enter.
My hope, my helth, my life, my wealth to venter.

And all thereby: and therfore if hee would preuent his danger, by cunning let him know the more cunning hee is in this art, the more wicked he is in his life.

A good rule to bee obserued both for our profit and carriage.

[Page 98]

Haec tua verbaiubent fugiendos semper a­mores
Mores seruandos emnibus essebonis
Noctes at (que) dies orando rebus et vti
Prudenter proprijs, nec Lapidanda bona.
These words vnto vs this instruction preach,
First flie fond loues, of many a good the breach,
Next keepe good manners, and the good embrace,
For that becomes, then pray in euery place,
Next vse thy goods with moderation fit,
And thou shalt reape both praise and benefit.

Q. There are two things that cannot be too much trimmed, and what are they.

A. A ship, and a woman.

Q. In what places are wiues of best vse and most fit.

A. One of Marcions schollers an­swered in Thalamo et in Tumulo, In the bed, and in the tombe.

Q. By what reasons were the Anci­ent Poets vsed to [...] marriages.

A. By comparing the aduenture of such a one to the wracked Seaman, that once a shore, will notwithstan­ding to Sea againe; according to the verse.

The man that once from mariage free yet hasteth to that paine,
Resembleth much the wracked man that will to sea againe.

Q. VVhat was the yong mans answer wherefore he would not marry a widow.

A. Because according to the old say­ing, He would not drinke in the wa­ter that another had dyed by tasting of, as followes.

In qua quis peri [...]t non [...]ibo dixit aquam.

Q. How comes it to passe that learned men, wisemen, Churchmen, and such like, choose notwithstanding all their wisedome, many times, wiues impatient, contextious, and troublesome.

A. It is not to bee doubted but that marriage is a fate suffered or appointed by God, Gen. 28.48. and therefore not alwayes in the power of euery man, to choose according to his wisedome & vnderstanding at al times: but that wise and learned men, should many times if they haue not euill & vnchast wiues, meet yet with those that are bitter and contentious, vnto them, I can giue no, reason for it but this fate, vnlesse it bee for this cause, that when abroade they reproue other mens faults and errors, they may haue at home those that may preach to them their owne weaknesses and infirmities. And therefore as one sayth, howsoeuer it must bee our wise­domes to loue them, since it was for­tune to haue them, & for their faults we [Page 101] must either seeke to remoue thē, or en­deauour to beare them, if wee can take them away we make them the fitter for our selues, if not, wee become bettered our selues in our patience.

Q. VVho are those that plow the sands, till anothers ground, and leaue their own field vnhusbanded.

A. The Adulterer, who is sayde to want two of his fiue senses, at least not to haue the true vse of them. That is his seeing and hearing, for if he could see, he might behoulde the immediate de­struction that waites at the threshould of that sinne, if he could not see yet he might heare from the testimony of wo­full experiencers, that cry out in each corner, this path I trod, and it brought me to destruction.

Q. I know thou art diligent in reading the Scriptures, therefore shew me in what one Chapter of the Bible all the fiue sences are described.

A. Gen. 27. vers. 4. seeing. ver. 18. hearing. ver. 21. touching. ver. 25. ta­sting. ver. 27. smelling. The 5. win­dowes of the soule, of which one thus writes,

S Lucem occulis video, & varios discer­no colores
H Consona me iuvat, offendit simphonia discors.
S Fragrāti oblector, visioso offendor [...]dore
T Insipidum & sapidum quid sit me indice constat
T Sentio quid Callidum aut Gellidum quid molle quid asprum.
The seeing, light & colors doth discry
The hearing, tunes and discords doth arraine,
The smelling, odors, sweet and sowre doth try,
The taste, respects the Cookes both art and paine
The touching, hard and soft, and hot and cold,
Through these 5. windowes doth the soule behold.

Q What is the least member in the bo­dy, and yet darkens the whole man.

A. The eye lidde.

Q. Is the most perfect eyesight some­times deceiued.

A. Oftentimes, and assoone as any other of the sences for example, cast a straight staffe into a troubled water, and [...]t appeares to the eye as crooked and wauering, Stand vpon the shore, thou seest the ship goe, stand vpon the ship, why then thy eye will tell thee, the shore goes, and the ship stands stil. So the head being distempered, thou shalt thinke fixt things moue, and one flame two.

Q What is the the swiftest of all things in the world?

A One answered the Sun, because his speed is such that in a day he com­passeth the whole circuit of the earth. But another replyed, that thought was swifter then that, because it trauelled the whole world in a moment.

Q. VVhat foure euils are those that chiefly trouble a house.

Sunt mala terna domus, imber, mala femi­na, fumus,
Quartū cū mane, surgunt pueri sine pane.
A smoke, a storm, & a contentious wife
Three ils are found that tire a husbands life:
To which a 4. is by the prouerbe sed,
When children crye for hunger wan­ting bread.

Of Martin Luther and P. Melancthons eloquence and sweetnesse.

Diuisae his operae sed mens suit vnica, pauit
Ore Lutherus oues, flore Melancthon apes.
Twixt Luther and Melancthon so long gone,
There works were diuers, though there faith was one.

For Luther soundnes loded by degrees His sheepe, as did Melanctons flowers his bees.

Q. VVhat meanes this speech, nourish not the whelpe of the Lion.

A. It giues to vnderstand that wee [Page 105] are not to cherish any power aboue the Law, nor to foster that strength that may afterwards oppresse zs.

Q. Why do they that are troubled with the Gowt euer loue to talke most.

A. Because they cannot runne with with their feete, they loue to run with their tong. For the benefit of any mē ­ber we are depriued of, hauing two of them, wee esteeme the other in the rec­koning of them both, as concerning the eye, no man desires to be blinde, or to haue but one eye, yet if any mischāce should befall the one, wee esteeme the other the dearer, as it follows in the v.9.

Non habeo, nec habere velim, quod sitamen ad sit
Noncareā craesi si mihi dētur opes.
Mine eye I would not sell for drosse,
Thogh Craesus wealth repayrd my losse

None more blind the Bayard as the saying is, nor none more forward to venture then he that least knowes the dangers that he enterprises, as by this example is made manifest.

[Page 106]The trees on a time went forth to se­lect them a king, and in their progresse they came to the Oliue tree, and sayde vnto it raigne ouer vs and be king but it refused, saying, shall I forsake my fat­nesse, wherewith I am suppled, and man is nourished, no I wil not; & with these and the like reasons refused their offer. Then they came to the figge tree and sayd, raigne ouer vs; who answered shall I leaue my sweetnesse and fruites more delicate then the hony of Hybla. Then they came to the Vine and shee refused saying, shall I forgoe my sweet shade, and comfortable clusters, that comfort and make glad the heart of man, it shall not bee. Then spake the Bramble let me be king ouer you, that I may curbe you with sharpe lawes, & thus what the good refused, the worst offers to take vppe and embrace, for none are more ambitious then the vn­derseeming, as in the proposition be­fore declared.

Q What waters of all other are the most deceitfull?

A. The teares of a woman, the which in the blessed weeper, are called the bloud of the soule.

Q. VVhat creatures of all other are the most wanton.

A. Insatiate women, acording to the Poet [...]:

Gallin [...] Gallus ter qui ni sufficit vnus,
At ter quin [...] viri vix sufficit mulieri.
One Cocke sufficeth twise fiue hen.
Scarce one lewd woman twise 5. men.

Q. VVhat women of all other are the most fruitfull?

A. Beggars wiues, that of all other one would think should be most barrē.

Q. Of imperious women what did Cato report?

A. Cato sayde, our wiues rule the common wealth, for wee gouerne the people, and our wiues gouerne vs. To which purpose Themistocles said, O wife the Athenians rule the Gretians, I the [Page 108] Athenians, thou me thy son thee. Ther­fore in my opinion he spoke not amis that sayde, hee neuer knew common wealth, nor priuate family well gouer­ned, where the hen crew, and the cock held his peace; for though it be sayde of women that they are so able of tongue, that 3. of their clappers will make a rea­sonable noyse for a market, yet though they talke, they should not commaund or at least wise should not gouerne.

Q. Whether was the night or the day first.

A. Thal. Milesius answereth, the night was before the day as in the crea­tion is manifest, so the euening and the morning were the first day. From which notwithstanding wee vary in our opi­nions, as preferring the day before it: and for because the euening is but the latter part of the day, which must pre­cede it.

Q. How many colours are there in the Rainebow.

A. Various colours, but two espe­cially most apparant, a watry, and a fiery colour, which two colours ex­presse two iudgements, the one of wa­ter past, in beginning of the world; and the other of fire to come, in the end thereof.

Q. Which is the longest day in all the yeere.

A. S. Barnaby answereth, that which hath the shortest night.

Q. How many are the properties of good wine.

A. As many as there are senses in mans body, for to euery sense should good wine haue a relation.

  • 1 To the sight good colour, pure­nesse and cleerenesse.
  • 2 To the hearing, being powred forth, a sparkling and speaking noise.
  • 3 To the taste sweetnesse.
  • 4 To the touching, coldnesse.
  • 5 To the smell sweetnesse.

Q. How many are the veines in the [Page 110] body of man?

A. As many as there are dayes in the yeere, of which one thus writeth,

That euery thing we doe may vaine appeare,
We haue a veine for each day in the yeere.

Q. How many bones are there in the body of man?

A. It is answered according to Ga­len, Hipocrates, and others, that there are in mans body 248. which are thus singly collected, in the head 49. in the breast 67. in the armes and hands, 61. in the feet 60.

Q. At what yeeres doth a child pre­sent halfe his height?

A. Betweene the 3. and 4. yeere.

Q. How many teeth hath he according to the Poets rule?

A. Sunt homini Dentes, trigenta duo comedentes.

The grinders which in time are said to cease,
[Page 111]Are numbred thirty two at best in­crease.

Q. How many are the senses of the soule?

A. Though [...]he sensible thi [...]gs of the world be numberlesse, yet the Or­gan of the sen [...]e that coprehends thē are but fiue. 1. Touching. 2. Tasting. 3. Feeling. 4. Hearing. 5. Smelling.

Q. What is the quickest and best sence of all other.

A. The eyes.

Q. Which is their best obiect and no­blest vse?

A. Their vse is admirable and ex­cellent in this world. 1. To distin­guish and shew vs the variety and beauty of all things in the world, but yet their chiefe vse shall be, through the effusion of his heauenly light, face to face, to see God in the world to come.

Q. What sense had the greatest hand in the first transgression?

A. The eye.

Q. How sheweth it his sorrow.

A. By shedding teares, which no other sense doth or can.

Q. From whence proceed teares.

A. Out of the braines most thinne and liquid excrement, of which) being the moistest part of the whole body, and twice as much in quantity as the braine of an Oxe) it yeeldeth great plenty.

Q. How doe they see?

A. Not by sending the rayes vnto the obiect, but by receiuing beames from thence, which euer ende with pointed Angels in them, where if the obiect be far of, it ends in them in a sharpe point, and so the thing seemes small; if neere, in a broader point, and thereby seemes greater.

Q. How many things are required to a perfect sight?

A. Nine things, viz.

  • 1 Power to see.
  • [Page 113] 2 Light.
  • 3 The visible thing.
  • 4 Not too small.
  • 5 Not too thin.
  • 6 Not too nigh.
  • 7 Not too farre.
  • 8 Cleere space,
  • 9 Time.

Q. What foure things bee those that be grieuous to our eye sight?


  • 1 Smoke out of the moist wood.
  • 2 Winde in a storme.
  • 3 Teares.
  • 4 To see our enemies fortunate, and our friends vnhappy.

Q. VVhat things doth the eyes most be­tray that a man would keepe secret.

A. Loue, and drunkennessee.

Q. VVhat it the office of the eares, and and wherefore are they placed on high, with windings and turnings in them.

A. To receiue the sound or ayre into them, which formes a noise in [Page 114] the mases, whereof the soule makes a distinction; they are placed on high, because all sounds mount aloft; with turnings and windings in them, that the sound may not too hastily strike the braine: it is the slowest, yet the daintiest sence of all the other; for as those that haue no skill in Musicke, can perceiue a discord, & though they know what is good, yet finde what is eui [...]l; the most delightfull [...]une they heare is the Musicke of the Psalmes from the voyces of men and women.

Q. Wherefore haue we two yeeres and but one tongue.

A. That we should heare twise as much as we speake.

Q. Wherefore haue our eyes liddes to shut them, when our eares are alwayes o [...] pen, our eares fixed, and our eyes moue­able?

A. Our eares are open to heare the proofe of euery tale, and vnmoued to the ende that though they quickely [Page 115] heare, they be not quickly moued to censure ouer rashly, and these two are the chiefe intelligencers, and seruants of the soule, the other three attend vp­on the body.

Q. How is the taste discerned?

A. By veines which spread through the tongue and pallate, to distinguish euery rellish, the abusiue pleasing of which sence, as experience teacheth, through Cookery, and Sawces, hath kild more bodies, then either the sword, fa­mine, or pestilence.

Q. Where is the seat of the smelling?

A. In the nostrils; for as GOD breathed the breath of life into them, so makes he it their vertue by the sea [...]e of that sence in them, to distinguish all ayres, profitable or hurtfull to the bo­dy of men.

Q. What are the benefits of good scents to the body.

A. To purifie the braine, refine the wit, awake the fancy; to which pur­pose [Page 116] old deuotion ordained Incense to make such minds the more apt for heauenly contemplations; yet some are of opinion, these perfumes are but vnnecessary furnishments, since as the Prouerbe is, they smel best that smel of nothing.

Q. From whence is deriued the power of feeling?

A. The feeling power which is the roote of life, spreads it selfe through euery part of the body, by sinewes, which discend from the head to the foot, and like a Net spread all ouer the body, she discernes (euen as the Spider sitting in the middest of her webbe) if ought do touch the outward thred of it, shee feeles it presently shaking on euery side; by this sence we doe dis­cerne, hot, cold, moist, dry, hard, soft, rough, pleasure, and paine.

Q. What may the memory be compa­red vnto?

A. To the Sea and the Land, the [Page 117] part that retaineth all, to the Land, that deuoureth all, to the Sea, being like­wise the Lay mans table-booke, that remembers much, and forgets much, her seat is in the hindermost part of the braine behind.

All which in manner may be thus varied.

VVhat is the body?
The dwelling of the soule.
VVhat the eyes?
The leaders of the soule.
VVhat are the browes?
The por­tall of the mind.
VVhat is the eare?
The interpre­ters of sounds.
VVhat the lips?
The leaues of the mouth.
VVhat are the hands?
The work­men of the body.
VVhat the heart?
The receptacle of life,
VVhat the lungs?
The bellowes [Page 118] of the ayre.
What the stomacke?
The orderer of the meats.
What the bones?
The strength of the body.
What are the legges?
The Col­lumes of the body.


Cor sapit, & Pulmo lequitur, Felc [...]m, mouet iram,
Splen [...]idere facit, cogit amore iccur.
Wisedome the heart, the lungs the laughter moue,
Gall, spleene, and liuer, anger, laugh­ter loue.

Q. How are these following Denomi­nations, distinguished to their particulars as of reason, vnderstanding, opinion, and the like.


  • 1. When by moouing from ground to ground she sifts things out, she obtaines the name of reason.
  • 2. When by reason shee hath [Page 119] found truth and standeth fixed, shee is vnderstanding.
  • 3. When she lightly inclines her assent to either part, shee is opinion.

Q. What is the difference betweene wit, and will.

A. Will is the Prince, and Wit is the Counsellor, which sits in counsell for the common good of the man; for what Wit resolues vpon, Will exe­cutes; Wit is the mindes chiefe Iu­stice, which often controules the false iudgement of Fancy; Will is as free as an Emperor, cānot be limitted, bar­red of her liberty, or made wil by any coaction, when she is vnwilling to: and lastly, their chiefe vse is, our Wit being giuen vs to know God, our Wil to loue him being knowne.

Q. VVhich are the three first members formed in the wombe after conception.

A. The heart, the braine, and the liuer, the three chiefe members of life.

Q. Which is the last made.

A. The eye. The interpretation of the mind; The last member for­med in the wombe, and the first that loseth his motion in death, for in that exigent, the spirits of the sight betake themselues to the braine, as to their castle of refuge, a sure token of death.

Q. When a man dies, which is the last part of him that stirres, and which of a woman.

A. To answere merily and not al­together impertinently, tis said the last part of a man that stirs, is his heart, but of a woman, her tongue.

Q. A wise man said, that from the most vildest creatures on the earth, iust matter might be had whereby to glorifie God; to this one answered, what tak'st thou from the Serpent, whereby to glorifie him.

A. To praise him that he made me not such a one: To which purpose is here annexed a story of one, who see­ing [Page 121] a Toade lie in the way fell a wee­ping; two Bishops comming by, inqui­red his reason, who answered, that the sight of that vgly and loathsome crea­ture had admonished him of his ingra­titude to God, that had neuer giuen him thankes for the excellency of his creation, beeing made after his owne Image, when hee being but as clay in the Potters hands, it was in his power to haue made him a vessell of disho­nor, yea euen the basest and deformed, such a one as that Toade.

Q. What is the most beautifull thing in the world.

A. One answered, the Sunne, but another replyed, that blinde men saw not that, and therefore hee concluded that Vertue was much more resplen, dent, which euen the blind might per­ceiue perfectly.

Q. What is the strongest of all things.

A. One answered, Wine, another a King, a third a Woman, and all these [Page 122] are very powerfull, but truth is the strongest of all, which ouercomes all things.

Q. Who is the greatest opposer of this Truth.

A. One answered, the Pope, who as Baleus recites, is so opposite, that com­monly whatsoeuer he praise [...], is wor­thy of disprayse; for whatsoeuer hee thinkes is vaine, whatsoeuer he speakes is false, whatsoeuer he dislikes, is good, whatsoeuer hee approoues is euill, and whatsoeuer he extols, infamous.

Q. What seate is ordained for Popes after this life.

A. Heauen they continually sell, and daily offer to sale, and therefore Hell is their place in reuersion accor­ding to the Poet,

Vendidit & coelum Romanus & Astra sacerdos.
Ad Stigias igitur cogiturire domos.

Q. What part of speech is Papa, for the Pope.

A. Part of a particip [...]e, because hee partakes part from the Clergy, part from the Laity, and part from both without Mo [...]d or [...]e [...]se, Papa nec D [...]us, Nec Angelus, Nec Ho­mo [...] quid tunc. the Pope is neither God, Angel, nor Man; what then? Diabo­lus.

Q. VVho are those that pray for all, Defend all, Feed all, Deuoure all?

A. In an old picture, I found it thus written, The Pope with his Clergy, saies, I pray for you all; Caesar with his Electors, I defend you all; The Clown with his sack of Corne, I nou­rish you all: at last comes Death and sayes, I deuoure you all.

Q. VVhat little fish is that in the Sea that hath the greatest strength?

A. The Rhemora, a little fish of halfe a foot long, which but by faste­ning vpon it, will stay a Ship vnder [Page 124] sayle with winde and tide.

Q. What thing is a Lyon most afrayde of.

A. The crowing of a Cocke, and the noyse of a Cartwheele.

Q. What difference of Daies is there of the Christians, the Turks, and the Iewes Sabbaoth.

A. The Christians keepe their Sab­baoth on Sunday: The Iewes on the Saturday: and the Turkes on the Fri­day, in scorne of Christ that was that day crucified.

Q. What is death very fitly resembled vnto.

A. To a woman or a shadow, for seeke it and it flies you, flie it and it seekes you: & so a Woman according to the Poet.

Follow a shadow it still flies you,
Seeme to flie, it will pursue you,
So court a woman shee denies you,
Let her alone, she will court you.

Q. What is that, which of running be­comes staid, of soft becomes hard, of weake becomes strong, and of that which is infi [...]it becomes but one.

It is answered, Ice.

Q. Whether was Christ all euer Ice.

A. It is answered, that those waters which are congealed with a continuall and dayly cold, as by the space of ten or twentie yeares, are called Christall, by reason of their transparencie, and are for the most part found vpon the Alpine Mountaines, eleuated against the face of the North, where they be­come so hard that sc [...]rce they euer af­ter yeeld to the hammer.

Q. What liquor of all other soonest extinguisheth the fire.

A. Vineger, for the exceeding pier­cing coldnesse and eagernesse it hath.

Q What is the strongest of all things in the world.

A. Thal. Mill. answered, Fate; ano­ther Death, because it ouercomes all things.

Q. How many letters are there in the holy tongue?

A. As many as there are bookes in the old Testament, of which one thus further obserues, that as 22. letters forme our voyce, so 22. bookes con­taine our faith.

Q. VVhat comparison is there be­tweene Prophets and Poets?

A. Thus much according to the old verse:

Illi de rebus praedicere vera futuris,
Hi de perteritis dicere falsa solent.
Of things to come, these truely make vs know,
What the other of things past, doth falsly show.

Q. VVho were those that were seene to eate after their deaths?

A. Christ, Lazarus, the daughter of Iayrus and others.

Q. Vpon what kind of persons accor­ding to Diogenes opinion, are not benefits to be bestowed.


  • 1 N [...]t vpon olde men, because they li [...]e not to require them.
  • 2 Vpon children, because they for­get them.
  • 3 Vpon dishonest folkes, because they will neuer require them.

Q. VVho are those that see many things farre off, but little neere at hand?

A. Old men; blind in the present-tense, but for the most part, quicke­sighted in the preterimperfect tense.

Q How comes it that the Husband seekes the wife, and not the contrary, the wife the Husband?

A. Because the m [...]n seekes that which he lost, that is his ri [...], which was taken from him in the forming of Woman out of his side, and therefore when a man marries a wife, what doth hee but fetch backe the rib which hee first lost.

Q. What is the choosing of wines fit­ly compared vnto.

A. Sir Tho. More was wont to say, to the plucking by casualty Eeles out of a Bagge, wherein, for euerie Eele, are twenty Snakes.

Q. What is the deerest losse of all o­thers.

A. The losse of time which cannot bee recouered, of which one thus com­plaines.

Damna fleorerum, sed plus fleo Dam­na dierum,
Quisque potest rebus succurere, nemꝰ diebus.
Thus Englished.
The losse of wealth, I much lament
But more what time decaies,
For wealth may be regain'd thats spent
But neuer losse of dayes.

Q. It being demanded of Aristotle, whether a fault committed in drunkennesse [Page 129] were to be punished or remitted, a man not being the [...] himselfe.

A It was answered, Hee which in drunkennesse committed any offence was worthy of double punishment; first, for being drunke; secondly, for his offence therein.

Q. Who are those that draw death out of that wherwith others preserue life?

A. The Drunkard and the Glut­ton.

Q. What two Monasillables, are those that diuide the whole world.

A. These two Pronownes, Mine and Thine.

Q. Of Retribution, how many bee the sorts, and what are the best or worst degrees therein.

A. There are foure sorts, which are these following,

  • 1. To repay good for good, fit­nesse.
  • 2. To repay euill for euill, peruerse­nesse.
  • [Page 130] 3. To repay euill for good, Diuel­lishnesse.
  • 4. To repay good for euill, Bles­sednesse.

Q How many things are chiefly requi­red in a good Chirurgion?

A. These three properties.

  • 1. A Hawkes eye.
  • 2. A Lyons heart, and
  • 3. A Ladies hand.

Q. Cato repented himselfe of three things, and what were they?


  • 1. That euer hee beleeued a woman.
  • 2. That he euer spent time idlely.
  • 3. That hee euer went by water when he might goe by land.

Q What were those three things Saint Austin wished he had liued to haue seene.

Paulum in ore Romam in flore Chri­stum in corpere.


  • 1. Rome in her flourishing estate
  • 2. To heare Saint Paul preach.
  • 3. To haue seen Christ in the flesh.

[Page 131]But we, saith Lactantius, will giue God thankes that wee are not Pagans, but Christians, that wee liue in the time of the new Testament, and not of the Olde.

Q Plato gaue thankes to nature for foure things, and what were they?


  • 1. That he was a man and not a Beast.
  • 2. That hee was a man and not a woman.
  • 3. That he was a Grecian and not a Barbarian.
  • 4. That he liued in the time of So­crates.

Q. In how many formes doth a Physi­tion appeare to his Patient.

A. In these three formes,

  • 1. In the forme of an Angell when he promiseth helpe.
  • 2. In the forme of a God when he performes it.
  • 3. In the forme of a Deuill when he asketh his reward.

[Page 132] And therefore it is the Physitions rule, Accipe dum dolet: Take the sound fee whilest the sicke hand giueth it.

Q. What three things are those that chiefly preserue life?

A. A ioyfull Heart, a quiet Minde, a moderate Diet.

Q. What two things are those that make equall the Miserable and the Happy.

A. Sleepe and death.

Q. What passion and disease are those that cannot be hid?

A. Loue and the Chin [...] cough.

Q. What is the cause that the Deuill aboue any other beast of the field should assume the forme of a Serpent: and that out of the putrifaction of mans body, wormes and serpents should be produced?

A. It is answered, according to Me­lancthon, because man was puft vp with the Poyson of the Serpent in Paradise, the Deuill hath euer since delighted in the forme of a Serpent, for the con­quest then atchieued in that shape, and [Page 133] to this day it is reported, that in some part of Africa and Asia, are found Ser­pents that Deuils doe inhabite: And that out of mans corruption, Serpents doe and should spring; the cause is ma­nifest, that it is from the impuritie and filthinesse of sinne, of which as one im­plyeth, it is not vnnecessary, that out of a mans flesh, a substance of the grea­test sinne against God, should crea­tures be ingendred of the greatest hate and enmity to man.

Q. What is the wisest of all things?

A. Tha. Mal. answered, Time; for it finds out all things, teacheth and alte­reth all things.

Q. What People are those that haue but one Day and Night in the whole yeare?

A. Those that liue vnder the Pole Articke, for to those the Sunne neuer ascends the Horizon 24. degrees, nor comes vnder it, so that they haue sixe signes aboue, and sixe beneath it.

Q. Whether may the Bat be reckoned amongst the number of birds or Mice?

A. The Bat possesseth such an e­uennesse betwixt both, that shee can­not iustly bee sayd to be absolutely ei­ther the one or the other, for she hath wings but no feathers, shee flies but in the Euening, shee hath teeth which no bird hath, and she nourisheth her yong with milke, which no bird doth, yet because she hath wings and flies, wee reckon her among the Number of Birds.

Q. What birds are the most wicked, but the shortest liu'd?

A. Sparrowes, which for their much salacitie and wan [...]onnesse, liue not aboue two yeares, Zenocrates telles a story of a Sparrow, which pursued by a Hawke, flew into his bosome for re­fuge, which he tooke and kept, and the bird would still attend on him.

Q. What creatures of all other, are the longest liu'd?

A. Man, the Dawe, the Hart, and [Page 135] the Phoenix, whereas most other com­pared with them are short, the Hare li­uing but ten yeares, the Cat as many, the Goat, but eight, the Asse 30. The Sheepe ten, the Dogge 14 and some­times 20. The Bull 15. the Oxe be­cause gelded 20. the Sow and Pea­cocke 20. the Horse 20. and somtimes 30. the Doue eight, the Turtle eight, the Partrich twentie and fiue.

Q What Creature of all other, sheds Teares at his death.

A. The Hart, that fearefull and drie creature that brayes after the wa­ter Brookes, Psal. 24.

Q. What chiefly fats a Horse?

A. The eye of the Master.

Q. One asked Aristotle what was the fruit of all his Phylosophy.

A. Who answered to do that out of a free disposition, which lawes and enforcements doe compell others vnto.

Q. What kinde of Creatures are those [Page 136] that sleepe not with their owne faces?

A. Painted women, for the most part suspitious harlots.

Q. What is that, that is too hard for one to keepe, enough for two, and too much for three?

A. A Secret.

Q. To whom may a man best commit his secret.

A. To a common Lyar, for hee shall not bee beleeued though hee tell truth.

Q What waters of all others ascend highest.

A. The Teares of the faithfull which God gathers into his Bottle.

Q. Of all the Fishes in the Sea, which do our Naturalists obserue the swiftest.

A. The Dolphin, which swimmes faster then either Bird or Arrow flies, which fish of all others, is most dange­rous to Marriners.

Q. What three Letters are those that make vs bond men and free.

A. They are E V A, which inuerted are A V E the Angels salutation.

Q. VVhat two Letters are those that yong Infants first cry out vpon.

A. E A according to the Poet,

Clamabunt E A quotquot nascuntur ab Eua.
All cry out of E. and A.
That are borne of Eua.

The males especially vpon A. and the females vpon E. except Zoroastes, of whom it is read that hee was borne laughing, who as Plinie notes was the first finder out of Magicke.

Q. VVhat is that which being contained in it selfe, yet from it thousands doe dayly spring and issue.

A. The Eg frō whence are produced, fowles, fishes, birds, and serpents.

Q. VVhether was the Eg or the bird first

A. The reason of this cannot bee vnderstood naturally; since the Egge without the Bird, nor the Bird with­out the Egge could be brought foorth, [Page 138] But we are to vnderstand that the first [...]a [...]ke of Creatures were immediately f [...]om God without any other secon­dary cause, and this great difference there is betweene God the first nature, and the second Nature.

Q. What thinkest thou of this question whether the drunken man drinkes vp the wine, or the wine drinkes vp him.

A. It is either, for when thou hast the Wine in the cup, it is in thy power, but when it is in thy body, thou art in the power of it; when thou drinkest first, thou takest the Wine for thy pleasure, but after thou hast drunke it, it taketh thee; first it is a seruant and yeelds it selfe vnto the drinker, but af­terwards spreading it selfe into the veines, it becomes a Master, and is like fire in the top of the Chimney.

Q. In a certaine Banquet much wine being giuen to Diogenes, hee powred it downe on the ground, and being asked the reason, why he spilt it,

A. Answered, If I drinke it, I not onely spill it, but it also spils me.

Q. How many wayes doth man fall?

A. The question is infinite, we die a thousand wayes, though we are born but one.

Sunt hominum morbi mille sed vna salus:
He hath a thousand diseases and but one health.

Q. The diuell asked a holy man these three questions.

1. VVhat was the greatest wonder that euer God made in a little circuite?

To which the holy man answered, the face of man, that being all of one substance and forme, there should not bee found in all the world two men, their faces like in all things, and that in so small a roome God had blased all the sense.

2. VVhether the Earth were higher then the Heauens?

To which he answered, that the bo­dy [Page 140] of Christ which is the substance of the Earth, as from Adam, was exalted aboue the Heauens, and so the Earth to be higher.

3. How much was the distance between Heauen and Earth.

To the which the holy man answe­red (not containing himselfe any lon­ger with patience) thou knowest the space better then I, for thou measu­redst it when thou fellest from Hea­uen, so neuer I, at which speech the Deuill vanished away.

Q. Diogenes being asked what win [...] of all others he loued best?

A. Answered, that which he dranke of another mans cost.

Q. VVhat is the heauiest burthen that the Earth beares?

A. Sinne, for sinne weighes downe to Hell.

Q. VVhat tree in the forrest doth the Serpent most hate to come neare?

A. The Ash according to Virgill, the [Page 141] fairest in the wood, which the Serpent neither comes vnder, nor within the shade, as also the Iuniper tree.

Q. VVhat seed is that which ioyneth together England and France, and many other farre distant Countries?

A. Heempseed, of which is made the sayles for ships, which transport them farre and neare.

Q. VVhat three wayes are they among other that are not to be found out.

A. Via auis, via Nauis, via Iuvenis, [...] The flight of a Bird, the passage of a Ship, and the way of a yong man.

Q. VVhat foure things are those that especially peruert Iustice.


  • 1. Fat gifts.
  • 2. Hatred.
  • 3. Fauour.
  • 4. Feare.

Q. What may Law in the abuse thereof most fuly be compared vnto.

A. To a thicke [...] of Brambles, into which by tempest the poore Sheepe [Page 142] being driuen from the plaines, come there for refuge, and so loose their flee­ces.

Q. What was a great man of this Kingdome vsed to compare Courtiers vnto?

A. To Ember [...] weeks or Fasting [...]Eues; the hungryest and the leanest of themselues, yet bordering still vppon great ones.

Q Who be those that may lie most free­ly and without controule?


  • 1. Great men that few men dare reproue.
  • 2. Olde men that few men can gaine say.
  • 3. Trauellers that may lie by authoritie.

Q. What is that which is commenda­ble both to doe, and not to doe?

A. To know when to speake, and when to keep silence, according to the Poet.

Scire loqui laus est, laus est quoque scire [Page 143] tacere,
Illa magis pulchra est, haec quoque pul­chra magis.

Q. What things are those most virtual and of greatest secrecie and force aboue other.

A. Christus vim verbis, vim gemmis, vim dedit herbis: ‘Verbis maiorem, gemmis, herbisque minorem.’

Or thus,

Stellis ac herbis vis est, sed maxima ver­bis.
To herbes, and stones, much vertue Christ affords,
But more to speech, for life and death are words.

Q. What is the greatest of all moue­able things, yet commanded by the least violence or strength?

A. A Ship commaunded by the sterne, a little peece of wood.

Q. Who is the most renowmed for me­morie [Page 144] that stories make mention of.

A. Seneca, who writes of himselfe that he was able to recite 2000 names after they were once read vnto him.

Q. What breakes the shell at the com­ming out of the chicken.

A. It is answered, and that by a double reason, the one because in that time, the shell by continuall heat and sitting vpon becommeth tender and soft, so that the least stirring effecteth it; another cause of breaking thereof, and that is the principall, is the defect of nourishment, which at the ende of the time is wasted in the shell, which the chicken wanting exposeth it selfe to seeke, and so breaketh it, as likewise the defect thereof is the naturall cause of all other Birds.

Q. Whose Cocke, whose Dogge, and whose seruant may bee kept at the cheapest rate.

A. The Millers Cocke, the But­chers Dogge, and the Inne-keepers, [Page 145] seruant.

Q. What was that Citie Aristotle so magnified aboue others for beauty, large­nesse and strength.

A. The Citie of Babylon, the Walles whereof were fiftie cubits thicke, 200. cubits high, this Citie was foure-square 15. miles from corner to cor­ner, 60 miles in compasse, it had 100. Gates, with threesholds and postes of Brasse, which when it was taken by Darius by drawing the riuer Euphrates drye, those that dwelt in the farthest parts heard not of it in three dayes. It was destroyed according to the Pro­phesie of Ieremie, and is now a desert for wild beasts.

Hereafter follow certaine Gram­maticall Questions.

Q. Which is the best verse in all Vir­gill?

A Aeneid, 6. Discite Iustitiam mo­niti, [Page 146] & non temnite Diuos.

Q. Which is the worst in all Virgill.

A. Aeneid. 1 Flectere si nequeo supe­ros, Acherenta mouebo.

Q Which is the worst in all Ouid de arte amandi.

A. Semibouemque virum semi virum­que bouem.

Q. Which is the best of all Tullies Epistles?

A. The best and longest of all that is extant, is, ad Q. fratrem propretorem minoris Asiae, most excellent, and wor­thy the reading of it.

Q. Which of all the Fathers is the har­dest, of all the Poets the most crabbed.

A. Tertullian and Persius, which Persius when Tertullian read, & found it so craggy and hard, he threw aside; saying, if he would not be vnderstood, he should not be read.

Q. Expound me this verse.

Furfur edit Pannum, Panem quoque su­stineamus. [Page 147] A. The last word is diuided into three, and thus construed, Sus the sow, edit doth eate furfur Bran, Tinea the Moth, edit doth eate Pannum cloath, Mus the mouse, edit doth eate Panem Bread.

Q. What is the difference betweene os oris for the mouth, and os ossis for a bone.

A. Deuorat os oris quicquid lucratur os ossis: Whatsoeuer is gotten by os ossis, the bone, is deuoured of os oris the mouth.


‘Os oris loquitur, sed os ossis roditurore.’

Os oris, or the mouth doth speake, but os ossis, or the bone is gnawne by the mouth.

Q. At the confusion of Babell, into how many languages was the world diui­ded.

A. Epiphanius and others doe write into 72. as many as there were worke [Page 148] men at the building.

Others thinke 72. as many as there were Nations in the world, which Moses recites to be 72.

Q. VVhat preheminence haue our best Linguists aboue others?

A. The Hebrewes, that they drinke at the fountaines.

The Grecians at the riuers.
The Latines at the brookes.
English, and some others at the Lakes.

Q How are these 4. letters to be vnder­derstood S P Q R.

A. Senatus, Populus (que) Romae; yet one of the Sybils inuerted it thus: Serua populum quem redimisti: Now others haue turned them iestingly vpon the Pope by way of question and answer, as thus, Sancte Pater, quid rides: Resp. Rideo quod Papa sum.

Holy Father, why dost thou laugh?
I laugh because I am Pope.

Q. VVho was that that was reputed an old man among children and yet among olde men liue [...] to be a child?

A. Hermogenes, who in his youth, was the best Rethorician of his time; but in his age lost his sense, and forgot his letters, and so became a child in his dotage.

Q. VVho was the most excellent Geo­metrician of his time?

A. Archimedes the Syracusian, who helde it possible to remoue the earth, had he had another earth to fixe his in­strument vpon: Hee held it also pos­sible to number the sand.

Q. VVhy is honos for honour writ­ten with h. an aspiration, and onus for a burthen without.

A. Because to the one al men aspire, the other few men desire.

Q. Amongst all trees, which onely is of the neuter gender?

A. Balsamum, or the Balme tree, found onely in Iudaea.

Q VVhat debt is that which is alwaies paying, and neuer paide.

A. Charity and loue, which though wee euer pay, yet we must euer owe to pay.

Q. VVhy is the forme of money round?

A. Because it is to runne from euerie man.

Q. VVhy is Nummus Latine for mo­ney.

A. O [...] Numa Pompilius second king of the Romanes, and first that caused money to be made, and when copper pence, siluer pence, and golde pence were made, because euery siluer peny was worth ten copper pence, euerie gold penny worth 10 siluer, therefore they were called Denarii, of Decem for ten.

Q By what meanes may euery man be counted an honest man.

A. By endeauouring to be what he desires to seeme.

Q. By what means should a man quick­ly [Page 151] become rich: (counsell I say, quickly to be hearkned vnto)

A. To be content with little.

Q VVhat creature of all other is the worst that the earth nourisheth.

A. If it be demanded of wild beasts a Tyrant, if of tame the Adulterer: In another place he answered, on moun­taines Beares and Lyons, in Cities, Publicanes and flatterers.

Q. VVhat creature is that which bites with the tongue?

A. All creatures bite with their teeth, as is commonly knowne, but the flat­terer bites with his tongue, and the wound is mortall.

Q. VVherin doth man chiefly differ from beasts

A. In two things especially, Ratione, & Oratione, in reason and speech.

Q. Diogenes being asked why he wore his beard so long.

A. Answered, to the end that when I see it and touch it, I may remember [Page 152] my selfe to be a man.

Q. One asked Diogenes what hee should giue to [...]aue a blow at his head?

A. Answered, a Helmet.

Q. What good thing is that which is more profitable vnto others then to him that hath it?

A. Beauty, that frayle and flying dowry, enioyed by looking vpon by others, being blinde to the owner it selfe.

Q. Which were the most lasting cloth [...] that euer were worne?

A. The Israelites in the wildernesse, which in 40 yeares waxed not old.

Q. Which is a liuing word, and which is a dead word?

A The spoken word is the liuing, the written word is the dead, of which one thus writes most wittily:

Sir v [...]rbum vox viualicet, vox mortua scriptum,
Scripta diu viuunt, non ita verba diu.
Although the speaking word haue life
The written word be dead:
The written word shall last and be,
When th'spoken word is fled.

Q. VVhat Beast is that that is vnlike eyther to his Damme or Sire, and of a mingled kind brought forth by others, & produceth not his shape.

A. The Mule begotte betweene the Horse and the Asse, according to the Poet.

Dissimilis Patri, Matris diuersa figura,
Ex alijs nascor, nec quicquam nascitur ex me,
The Dog in the hunts, is and al keepeth
The Wolf woods norished things destroieth

Q In what Lawes did consist the order of Drunkennesse among the Ro­manes.

  • 1 Not to trip in speech.
  • 2 Not to vomit.
  • [Page 154]3 To drinke most at one sup.
  • 4 Not to breath in the draught.
  • 5 To leaue nothing vndrunke, if, to cast on the ground.

Discourse of wonders domesticall and forraine.

Q. VVhich are held the most strangest accidents in the Chronicles?

  • 1 The remouing of the earth.
  • 2 The raining of bloud.
  • 3 The multitude of mice in the Isle of Shepey, that could not bee driuen away nor the place clensed, till a flight of Owles came and deuoured them.
  • 4 The Chaine of 24. linkes with locke and key that a flea drew being put about her necke.
  • 5 The man that slept in the tower 3. dayes and [...]. nights, and could not be wakened during that space, by any noyse or violence, by pricking with needles or otherwise.

A forraine wonder.

It is recorded by Guicciardine, L. Viues, Erasmus and others, of a certain Countesse of Holland that brought forth at one birth, 365. children, as many as there are dayes in the yeare, which were all baptized by a Bishop, and after dyed, which came thus to passe. A certaine poore begger wo­man loden with children, came to her dore, and craued an almes, which the Countesse not only denyed, but also called her harlot and strumpet, telling her withall, it was impossible shee should haue so many by one man: which this begger hearing, besought God, who knew her innocent, to ma­nifest it vnto her, by giuing her so ma­ny at one birth by her husband, as there are dayes in the yeare, which fell out accordingly.

Q. VVhat is the greatest wonder in the [Page 156] Art of Nauigation?

A. The Needle of the Compasse, which touched with the head of the Loadestone, euer turneth to the north­pole, with the foot thereof to the South pole touched with the one side, turneth Eastward, with the other side, Westward, &c.

Of the Hermaphrodite.

Whilest my mother bare mee in her wombe, she went to the Gods, to know what shee had conceyued, whe­ther Male or Female: Phoebus sayd it was a Male, Mars a female, Iuno nei­ther. Beeing borne I was an Herma­phrodite. After seeking my destiny from these Gods, Iuno sayde, I should bee slaine with a sword: Mars that I should bee hanged: Phoebus, that I should bee drown'd, which was my fortune.

[Page 157]Climbing vp a tree, from thence I fell vpon my sword, my foote hung in a bough, my head in the water, so be­ing neither Male nor Female, but both I was neyther hanged, nor drowned, nor slaine, but all.

Q. Seeing the flye is so small a crea­ture, why hath Nature giuen her 6. feete to goe, beside winges to flye withall, when the Elephant so great a Creature, hath no wings, and yet but foure feet.


Seeing the wolfe brings foorth more young then the sheepe, afterward wolues eate those sheepe, men kill those sheepe, and yet how comes it that there be more sheepe then wolues.

Q. VVhat did our auncients holde to bee the greatest wonders in the world.

A. The Pyramides of Egypt built by the Israelites, vnder the oppression of Pharaoh, which were 50. cubites high, 40. cubits thicke, in compasse twelue Germaine miles: The tower of Pha­raoh, [Page 158] the Walles of Babylon, The Temple of Diana of Ephesus, The tombe of Mausole and others.

Q. There are three thinges memorable that Spaine boasts of, and what are those?

  • 1 A B [...]idge, ouer which the water flowes, that is vsed to runne vnder all other bridges.
  • 2 A City compassed with fire which is called Madrill, by reason of the wall that is all of flints, enuiro­ni [...]g it round about.
  • 3 An other bridge, on which con­tinually 1 0000. cattell are fed, vnder which the water runs 7. miles vnder ground, and then breakes foorth a­gaine. Besides a great mountaine of Salt, from which, whatsoeuer is ta­ken, it presently increaseth to the quantity againe.

Q. In what part of the World is it that trees breade liuing creatures?

A. In the Isles of O [...]chades in Scot­land, wherein growes a tree neare the [Page 159] sea side, that beares a fruit like vnto a fowle, which dropping downe into the water, becomes a liuing creature, like a Ducke, if it fall vpon the drye land, it pu [...]rifies and tu [...]ns to no [...]hing: but this is reported rather by historie, then by the people of that Coun­trey.

Q. May it bee that without wood an Oxe boyle it selfe.

A. By preconiecture to forerunne this Discouerie, might leade a man into some conceyted admiration, therefore to stoppe that labour of the braine, the Schythians teach vs this se­cret of their necessity: for liuing in a Country where grows no wood, they kill an Oxe, and then take out all the bones from the flesh, and of the bones make a fire that rosts or boyles him, & so it is sayde the Oxe rosts or boyles himselfe.

Q What was the answere of Bias to one that demaunded of him what was [Page 160] done in hell?

A. That he neuer was there, nor e­uer talked with any that came from thence.

Albertus Duke of Saxony was wont to say, that hee had three Monasteries, three wonders in his Citie, and what were they?

  • 1 P [...]edicant Fryers which had much corne and no fields.
  • 2 Franciscans, which had much money, and no rents.
  • 3 Of the order of S. Thomas, which had store of children and no wiues.

Q. What are the differences betweene the former and later ages of the Worlde, for length of dayes, stature of body, beau­ty, riches, and the like.

A. The difference in some degrees is very great, in others more small: for first concerning length of dayes; or long life betweene the former ages, and the later, there is no comparison: [Page 161] for before the flood men liued 900. and odde years, as Methusal [...]th, Adam, and others: Now with vs the odde yeares are almost counted long life; and then as the Age was long, so the size was great, large of stature, mightie of strength, which in our times are shrunke vp to a handful: For Beautie, the Scriptures make mention of Vashti, Esther, and others, and our Chronicles of Rosamond, Matilda, Shores wife, and others, all liked and approoued of by Kings; yet notwithstanding the bla­zed features of these, many are of opi­nion, that some Beauties of our times of lesse note are not inferiour to some of these, if not exceeding: And as for riches, Abraham, Lot, and Iob are styled for their mightinesse in that blessing: to let passe the two former, whose Heardsm [...]n diuided the Coun­tries, and come to Iob, concerning whom is more particularly expressed, whose substance in Cattel, as the Scrip­ture [Page 362] testifieth, was 700. sheepe, 3000 Cammels, 500. yoke of Oxen and 500 shee Asses, and at last, all this was dou­bled.

Amongst some others, to produce in parallel neere our times, this one: It is found in a Record in the Tower, that Syr Hugh Spencer the elder, who liued in the time of King Edward the second, had in substance, and for the prouision of his house 28000. sheepe, 1000. Oxen and Steres, 1200 Kyne and Calues, 140 Mares and Colts, 160 drawing Horse, 2000. Hogges, 300. Bullockes, 40. Tunne of Wine, 600. Bacons, 600. Muttons in Larder, 10. Tunne of Syder; Plate, Iewells, and Money 10000. pound. This done, the Censure is suspended: and left to the iudicious Readers consideration to giue verdict.

Hereafter follow certaine Epi­grams, some olde reuiued, and some new pub­lished.

1. Of a Lawyers absence.

A Vertuous Dame that saw a Law­yer rome,
Iustly reprou'd his stay so long from home,
Saying to him that in his absence thence,
His wife might lacke her due bene­uolence:
But to bee quit himselfe of such dis­grace,
Answer'd it thus by putting of a Case,
[Page 164]One owes a hundred pounds, now tell me whether
Is best, to haue such payment altoge­ther,
Or take it by a shilling, and a shil­ling,
Whereby the Bagge might be the lon­ger filling:
Sure, quoth the Dame, I thinke it were no losse
If one receiu'd [...] such payment all in grosse,
Yet in your absence this may cause your sorrows
To feare for want your wife should twelue pence borrow.

Epig. 2. In Getam.

Geta from Wooll and weauing first beganne,
Swelling and swelling to a Gentle­man:
When he was Gentleman, & brauely dight,
Hee left not swelling till hee was a Knight:
And from a Knight, thus higher to sur­mount,
He swell'd on bigger till hee was a Count,
And still proceeding carelesse of his first,
He swel'd to be a Lord, and then hee burst.

Epigr. 3. Prouerbs vpon Complexions.

To a Red man reade thy Read,
With a Browne man breake thy bread,
[Page 166]At a Pale man draw thy knife.
From a blacke man keepe thy wife.


The Red wise, The Browne trusty,
The Pale peeuish, the Blacke lustie.

Epig. 4. In superbum.

I tooke the wall, one thrust me rudely by,
And told me the Kings way did open lye.
I thank't him, that he did me so much grace,
To take the worse, leaue me the bet­ter place;
For if by th'owners wee esteeme of things,
The wals the Subiects, but the way's the kings.

Epig. 5.

  • NIX
  • IX
  • CorNIX
  • Snow.
  • 9.
  • A Crow.
NIX I that the winters daughter am
Whil [...] thus my letters stand,
Am whiter then the plume of Swan
Or any Ladies hand.
IX Take but a way my letter first,
And then I do incline,
That stood before for milk whit snow
To be the figure nine,
And if that further you desire
By change to do some trickes,
As blacke as any bird I am,

Cornix By adding Cor to nix.

Epig. 6. De sanit. & Medico.

Health is a iewell true, which when we buy,
Physitions value it accordingly.

Epig. 8. In Amorosum.

A Wife you wisht me (Sir) rich, fayre and yong,
With French Italian, and the Spanish tongue,
I must confesse your kindnesse verie much;
But yet in truth Sir, I deserue none such,
For when I wedde, as yet I meane to tarry,
A woman of one Language Ile but marry,
And with that single portion of her store.
Expect such plenty I would wish no more.

Epig. 9. Vpon an Vsurer and an improp. Parson.

A Clergy man that oft had Preacht,
[Page 169]From his stopt steeple throte,
And to his congregation teacht
Full oft this certaine note,
There could no Vsurer be sau'd,
Vnlesse he did restore
What he so wrongfully had shau'd
From th'backes of needy poore:
Vpon a time it so fell out,
This Vsurer did meete
The Parson as he went from Church,
And thus he did him greete;
Good Sir (quoth he) I wonder much
You take such fruitlesse paine.
To preach against a sinne thats such
As you your selfe maintaine;
But ten in the hundred do I take,
On good occasion when,
But you a hundred do reserue,
Allowing out but ten:
The Parson hearing him say so
Began to be affeard,
And neuer preacht against that sinne,
To this day that I heard.

Epig. 10. In Aulum West.

Westminster is a Mill that grindes all Causes,
But grinde his Cause for me there hee that list,
For by Demurs, and Erros, stayes and cla [...]ses,
The tole is oft made greater then the grist.

Epig. 11. In Iacobum.

Hee that doth aske, Saint Iames doth say shall speed,
O that King Iames would answere so my need.

Epig. 12. Consilium.

From the Confessor, Lawyer, and phy­sition,
Hide not thy Case on no condi­tion.

Epig. 13. Hayw. Rent.

By lease without writing one once let a Farme.
The Lesser most lewdly the rent did retaine.
Whereby the lesser wanting writing had harme.
Wherefore hee vowed whilst life did remaine,
Without writing neuer to let thing againe:
Husband (quoth the wife) that thing againe reu [...]rt,
Else without wryting you cannot let a fart.

Epigram. 14.

One time as was my ordinary wont,
I went abroade into the fields to hunt,
Started a Hare pursud' her with ful cry
And had neere wearyed her, when by and by
Miso, because I hunted in his grounds
Let lose his running dogges, and baukt my hounds
From thence, that sport I vtterly for­swore,
Being so vnkindly croft by such a Bore
So shunning the open fields and for­rests wide,
My common haunt was by the water side,
For what thought I, though lands in­closed be,
Yet Seas and Riuers questionlesse are free:
There will I sport mee with the scaly frie,
Fearelesse though all the world were standing by.
[Page 173]I had not scarce cast in my bayte to take,
But straight one comes, it seems he hast did make
That bids mee packe when first I did appeare;
Away went I, it was no fishing there:
Scarce knowing now what sport to entertaine,
Being banisht both the earth and wa­try plaine,
I tooke a peece next time, and foorth­with went,
To sport me in the airy regiment,
Where hauing scarce discharg'd to kill a Daw,
Another coms & brings me statute law
Vpon my peece, where I it lost, then swore
I nere would hunt, nor angle, nor shoote more.
Then tooke I dice in hand, my heauy fate;
Thus crost in al, & lost my whole estate

HEREAFTER FOLLOWeth certaine Epitaphs on sun­dry persons.

1. On the Vsurer.

HEre lies as least ten in the hundred,
Shackled vp fast both hands and feet
That at such as lent mony gratis wondred,
The gaine of Vsur [...]e was so sweet,
But thus being new of life here [...] [...]n,
Tis 100. to 10. he is scarce gone to heauen.

Epit. 2. Vpon a Spendthrist.

Here lies Iacke carelesse,
Without Tombe, without thought, without sheete
That liu'd in the Alehouse, the Bowling-Alley
And dide in the streete.

Epit. 3. Vpon a riotous Courtier.

Here lies he now, where no man sees,
That liu'd by crooked hams and knees,
Yet in his heart did boyle that lust,
That nought could quench, but earth and dust,
Where if he had sooner beene layde,
Lesse summes his reckoning would haue payde.

In Papam Pium quintum.

Papa Pius quintus moritur, res mira quod inter
Pontifices tantum quinque fuere Pii.
Pius the fist is dead, and vnderstood
Of some so cald, because but fiue were Good
In all the line of Popes.—
Fallar ego nam nemo pius re, nomine tan­tum,
[Page 177]Pontifices constat quinque fuisse pios.
Yet erre I doe in this to their more shame.
For none were good indeede though fiue in name.

Certaine verses fixed vpon a childe laide in S. T. Hospitall.

Conceiue a fault by me conceiu'd
By my seduced mother.
Who vowes vntill she be a wife,
I nere shall know a brother;
And for this hospitall is rich;
And hath a plenteous purse;
And she is poore and cannot pay,
She hath put me here to nurse.
No further she imparts her selfe,
Then that she is a sinner,
Though not the last that so shall erre,
No nere then th'first beginner,
How ere she here hath packt me vp
The witnesse of her shame,
[Page 178]And left me vnto you to feede,
To cloathe, and giue a name.

Vpon the vnequall diuision of the earth, how some haue all, and some none.

Though th'earth's the Lords, and all that is therein,
And nothing really mans owne but sinne,
A [...] is the sea, the tributer of fountaines
The sheepe and cattle on a thousand mountaines:
Though he that all these made, doth al these feede,
And of no creature, ayde doth stand in neede,
Yet doth he frō his high exalted throne
Suruay the wayes men title these their owne;
He sees his earth, the base of this fayre frame
Intayld to greatnesse, to their bloud and name,
[Page 179]Meate to the rich, in Akers of such store
That what makes one too prowde, makes ten too poore.
Some of his walking earth he sees haue gold
That rusts for vse too se [...]dōe being told
And some again so s [...]āted in their need
Their sinnowes cracke before their bellies feed;
Some choycest dainties sea and land afforde,
To surfet on seru'd daily to their bord:
And some again are so penurious fed,
They thinke they fare rich if they pur­chase bread.
Anothers glory lies vpon his backe,
And hauing plēty there appears no lack
Veluets & silks, &c robes of endles wast
Altering with humour to giue fancy tast.
When as some other whose successe more bad,
Tugs 60. years like leathern Adā clad,
[Page 180]For skinnes or figge leaues for to hide his skinne,
Whose heart being plaine, hee cannot this way sinne;
Whose total substance all his hopes to boote,
Was neuer worth the trust of such a shute.
What should I say of this vnequall lotte,
Would God thus haue it? surely I thinke not:
Though some distinctions hee would haue to bee,
Yet not in such a terrible degree:
Hee would not haue thee see thy bro­ther lacke,
Then flake thy cost, and cloath some naked backe;
Hee would not haue thee see thy brother pine,
But him sustain'd from that excesse of thine:
If for thy selfe thy whole endeauours tend,
[Page 181]If what thou hast thou wouldst bee thine heyre and spend,
Then know like that rich glutton thou mayest craue,
A droppe, and be denide, because he gaue
Not to the needy, crummes that did belong,
Droppes were denide him for to coole his tongue:

Vpon the late Starre.

This yeare there hath appear'd a strea­ming starre
Within our natiue Hemisphere or clime,
But whether it brings vs newes of peace or warre,
Of plague, or famine, who i'st can di­uine?
Though some interprete it to change of State,
Hostile inuasion, or some great mans end:
[Page 182]Rumors of warres here landed to vs late,
Or like particulars that they en­tend:
But since the Character hath such a letter,
That none can vnderstand but he that writ,
Let's feare the worst, our sins, and make vs better,
And not to other ends enterprete it,
For in the same there's matter vnder­hil'd.
Which shall not to our knowledge be made plaine,
Till the portant and purpose bee ful­fil'd:
For neuer came such messengers in vaine:
How ere with meekenesse, let vs kisse the rod:
Hoping the best, yet leauing [...]al to God.

Epit. 4. S [...]. Tho. Becket.

Pro Christi sponsa, Christi sub tempore Christi
In templo, Christi verus amator obit.
For Christ his Spouse, his Cause, and at Christ tide,
Within Christs temple, Christs true louer dyde.

Epit. 5. Written by a Religious Gent: before his death.

Earth take my earth, Sathan my sinne I leaue,
The world my substance, Heauen my soule receiue

Vpon Ionas in the Whales belly.

Buried I am, and yet I am not dead,
Though neither earth inclose, nor stone me keepes,
I speake, I thinke, with liuing ayres am fed,
In liuing tombe, in vnfaddom'd deepes,
What wight besides my selfe for shame or grace,
Ere liu'd in death, in such a tombe or place.

Epitaph. 6. In Verolamium. A forgotten Citie, sometimes neere Saint Albons.

Stay thy foot that passest by,
Here is wonder to discry,
Churches that inter'd the dead,
Here themselues are sepulchred,
Howses where men slept and wak't,
[Page 185]Here in ashes vnderrak't:
In a word to allude,
Here is corne where once Troy stood,
Or more folly home to haue,
Here's a City in a graue:
Reader, wonder thinke it then,
Cities thus should dye like men,
And yet wonder thinke it none,
Many Cities thus are gone.

Epit: 7. Vpon a Chambermaid,

Vnderneath this stone is laide,
A Ladies sometimes Chambermaide,
Who was yong and plump and prety,
And yet a Maid, alas 'twas pittie.

Epit. 8. Vpon a Loue sicke youth.

Here lyeth he, he lyeth here,
That bounst and pitty cride,
The Dore not op't, fell sicke alas,
Alas, fell sacke and dide.

Epit. 9 On a rich couetous Lawyer.

Within this euerlasting Tombe,
Whose house containes her dead till doome,
Is one possest here to abide,
That yet had liu'd, and had not dide,
If Death like him would haue agreed,
At any rate to haue been fee'd:
Or if he could at point of death,
That sold his wind, haue bought but breath:
This crosse to him could neere so fall,
To haue wed the Church that woo'd the Hall,

Epit. 10. Vpon a Citizen.

From wares and cares & fained breath
Heere I at last am freed by death,
If that my dealings were not iust,
The more I feare, the lesse I trust,
What though 100. Blue coates sing.
[Page 187]My friends did [...] mourne, the bels did ring:
The earth receiu'd me with applause
All doth not better mend my cause,
Fed I the hungry, cloath'd the poore,
Made I these friends to goe before?
No, I left wealth behind vnspent,
Coines vnreceiu'd that I had lent,
And suites vnended wag'd by cost:
And all I left behind is lost,
Good deeds I did, and gifts I gaue,
Those went before me, those I haue.

Epit. 11. A memento for mortalitie.

Taken from the view of Sepulchres of so many Kings and Nobles, as lye interred in the Abbey of West­minster.
Mortality, behold and feare
What a change of flesh is here,
Thinke how many royall bones
[Page 188]Sleepe within this heape of stones,
Hence remou'd from beds of ease,
Dainty fare, and what might please,
Fretted roofes and costly showes,
To a roofe that flats the nose,
Which proclaimes all flesh is grasse:
How the Worlds faire Glories passe,
That there is no trust in Health,
In youth, in age, in greatnesse, wealth:
For if such could haue repreeu'd,
Those had been immortall liu'd;
Know from this the World a snare,
How that greatnesse is but care,
How all pleasures are but paine,
And how short they doe remaine,
For here they lie had realms and lands
That now want strength to stir their hands:
Where from their Pulpits seel'd with dust
They preach, In Greatnes is no trust.
Heere's an Aker sowne indeed
With the richest royalst seed,
That the earth did ere sucke in,
[Page 189]Since the first man dide for sin,
Here the bones of birth haue cride,
Though Gods they were, as men they dyde;
Here are sands (ignoble things)
Dropt from the ruin'd sides of kings,
With whom the poore mans earth be­ing showne
The difference is not easily knowne,
Here's a world of pompe and state,
Forgotten, dead, disconsolate. (Kings,
Thinke then, this sith, that mows down
Exempts no meaner mortall things,
Then bid the wanton Lady tread,
Amid [...]hese mazes of the dead.
And these truely vnderstood,
More shall coole & quench the blood
Then her many sports aday,
And her nighty wanton play,
Bid her paint till day of doome,
To this fauour she must come,
Bid the Marchant gather wealth,
The Vsurer exact by stealth.
The proud man beat it frō his thought,
Yet to this shape all must be brought,

A short addition or memento hereun­to annexed vpon the death of Queen ANNE.

See here this plotte for all her store,
With greedy throate still gapes for more:
Which with our griefe, and her successe,
Concludes not now in emptinesse,
For newly now shee hath tom'bd in earth,
One great in good, as high in birth,
Vnto a hopefull Prince the mother,
Wife to one King, and sister to another,
A king her father, euery way borne high:
Match't great, liu'd great, in speare of maiestie:
Yet notwithstanding this bloud high discēt
As rich in virtue, and more eminent,
Respectiue liber all, with a plenteous hand,
Where desert crau'd, or she might vnder­stand,
A needfull good, or seasonable supply,
To such her streame of goodnes neere was drie,
[Page 191]Nor could the Labourer (heauen beeing her desire)
Who gaue their verdite, sigh to want their hire,
For where that wisedome thought if f [...]te to pay,
It was her vertue not to keep't a­way:
Yet shee with these, and thousands more beside,
From vs was gone the moment that shee dide:
Gone like that fat all day of vs deplord',
As soone to be cal'd backe as shee re­stor'd:
'For though shee be from vs so lately fledde,
She's as far from life, as Adam so long dead:
Beeing gathered to that Sepulchre of Kings,
That best can shew they are but mortal thinges:
[Page 192]Gone like that fat all day of vs deplord',
As soone to be cal'd backe as shee re­stor'd:
The mixture of whose bones, that n [...]w not ake,
Me thinkes should mutine, and the buil­ding shake,
To simpathize the royalty they had,
How simply there regarded, meanely clad,
VVhere they shall sleepe vntill that trumpe be blowne,
That rends vp sepulchres and teareth stone,
Seueres the ioynted buildings raisde [...] high,
Confusing all ith twinckling of an eye.

Hereafter follow certaine Riddles, or witty Propositions.

Riddle 1

SPhinx certaine monster of Thebes proposed a Riddle to all that pas­sed by the way, which whosoeuer could not resolue, hee carried to the top of a high rocke, and from thence threw headlong downe, which Riddle was as followeth:

Quod pedibus binis, animal meat abs­que ruinis,
Mox graditur Ternis, post claudica [...] atque quaternis.

Englished more at large.

What creature is that in the Worlde, that first goes vpon 4: feet, afterwards vpon [...] feet, afterwards vpon 3: feete, and last of all vpon 4 feete againe.

This after the fall of many, was re­solued by Oedipus to be a man, which first in his childehode, creepes vpon his hands and knees, as vpon 4 feete, af­terwardes in his better strength walks vpon 2 feete, afterwards in declining yeares walkes with a staffe, as with 3. feete, and lastly in his second childe­hood or decrepit age, creepeth vpon all 4. againe.

Riddle 2.

By what strange marriage was that, that this more strange kindred was produced, that two mothers shoulde produce two sonnes, that should bee the sonnes of their sonnes, brothers [Page 193] to their husbands, and vnckles to each other, and yet both lawfully borne in wedlocke, and they their true mo­thers.


These two women had two sons that married crosly one the others mo­ther, and had each of them a son there­by which were thus allyed as before mentioned.

Riddle 3

What part of man may that part be,
That is an implement of three,
And yet a thing of so much sled,
No woman would without it wedde,
And by which thing, or had or lost,
Each marriage is made vpo [...] crost.


The heart of a man a triangle fi­gure, the beginning of loue, and of euery match likely to prosper.

Rid, 4. Homers fatall Riddle.

Certaine Fishermen vpon the Sea hauing beene freeing themselues from vermine, meeting Homer by the shore side, proposed this Riddle vnto him; What is that which hauing taken, we haue lost, and hauing not taken wee haue kept, still meaning indeed their vermine, which he, dreaming of their fishing, dyed for griefe, because hee could not resolue it.

Rid: 5.

First, my mother brought me forth, when shortly after I the Daughter bring forth my mother againe.


Of water is first made ice, which af­terwards melts, and brings foorth wa­ter [Page 195] againe, and so the daughter brings forth the mother, as the mother first the daughter.

Riddle 6.

What one man was that that slewe at once the fourth part of the world,


Cain that slew his brother when there were but foure persons in the world.

Riddle 7.

Who were those that fought before they were borne?


Iacob and Esau in their mothers wombe,


What Sepulchre is that, and where doth it stand,
That toucheth neyther heauen, nor earth, nor sea, nor land.


The Tombe of Mahomet, beeing a chest of Iron, drawne vp by loade­stones, to the top of Mecha, a church belonging to the Persians, whether the Turkes goe a pilgrimage, as Christians to Ierusalem, to the Sepulchre of Christ.

Riddle. 8.

There was a man bespake a thing,
Which when the owner home did bring,
He that made it did refuse it,
And he that bought it, would not vse it
And he that hath it doth not know,
Whether he hath it, I or no,


A Coffin bought by another for a dead man.

Riddle 9.

Two Sisters standing ouer a Tombe, thus bewaylde the dead therein inter­red. Alas, here lyes our mothers hus­band, our husband and the Father of our children, and our father, how could that be?


It is meant of Lots daughters, o­uer the tombe of their Father.

Riddle 10.

That which thou lookest on with thy eyes (O Traueller) is a Sepulchre, yet without her carcasse, is a carcasse, yet without her sepulchre [...] yet both carcasse and sepulchre, and how can that be?


The piller of salt, Lots wife was tur­ned into.

[Page 198] Iosephus testifies that hee saw that pill [...] of salt, and went purposely there to behold it.


Two Gentlemen Stewards were sent to the Towne to buye wine, and the one making more haste than the other, had bought all the wine, which was onely 8. gallons, returning home­wards met the other, who was going thither, told him he had bought al that there was, neuerthelesse hee would be [...]tent to let him haue halfe, so he could measure it iust in his measures, which were [...]3. gallons, and a 5 [...] gal­lons, and how was that done?


In this manner, first hee filled his measure of three Gallons, puts it into the measure of fiue gallons, filles the [Page 199] 3, againe, put 2. into the 5, then puts the 5. into the 8. then puts the one in­to the 5. and then fils the measure of 3. and puts it into the 5. hauing one single gallon before, which so made it 4. and so equally measured it forth.

Riddle 11,

In densis siluis venor bis quinque catellis
Quod capio, perdo, quod non capio mihi seruo.
In thickest woods I hunt with beagles ten
After the chase, which when I doe de­scrie,
I dispossesse mee of not vsefull then,
And what I take not, only that keep I.


One scratching his head with both his hands.

Riddle 12

Learning hath fed me, yet I know not a letter,
I haue liu'd among bookes, yet am ne­uer the better:
I haue eaten vp the Muses, yet I know not a verse,
What student this is, I pray you re­hearse.


A worme bred in a booke,

Riddle 13.

What is that which produceth teares without sorrowe, takes his iorney to heauen, but dyes by the way, is begot by another, yet that other is not begot without it.

Or thus.

What is that which if it bee seene cannot be taken, if it be taken cannot [Page 201] bee held, and when it is thought to be something, by and by it turnes into nothing.



Rid: 14.

When I liued I fed the liuing, now I am dead, I beare the liuing, & with swift speed walke ouer the liuing.


A ship made of an Oke, growing fed hogs with acorns, now bears men, swims ouer fishes.

Rid. 15.

Christopher bare Christ, Christ bare the world, where then stoode Christophers feet?

This must bee aunswered by another Oedipius or Palaemon.

Riddle 16.

First I was small, and round like a pearle,
Then long and slender, as braue as an Earle,
Since like a Hermit I liu'd in a Cell,
And now like a rogue in the wide world I dwell,


First, an Egge, Then a worme cal­led a Silke [...]worme; then inclosed in a huske, and last of all a Butterflie,

Riddle 17.

There is a body without a hart
That hath a tongue, and yet no head,
Buried it was, ere it was made,
And lowde and speakes, and yet is dead.


A Bell which when it is cast, is founded in the ground.

Riddle. 18.

Far in the West I [...]ot not where,
Are trees men say which oysters beare [...]
That oysters should be bred so hie,
Me thinkes it soundeth like a lie,
That female Plants I know thats true,
In London streets beare oysters new,
And fish and flesh, and now and then,
They beare I tell you handsome men.


Euery man or woman is a tree tur­ned vpwards, and vpon such Trees you know what fruites are borne in London.

Riddle. 19.

All day like one that's in disgrace,
He resteth in some secret place,
And seldome peepeth forth his head
Vntill day-light be fully fled;
When in the Maids or Goodwifes hand
The Gallant first hath grace to stand.
[Page 204]Whence to a hole they him apply,
Wherein he will both liue and dy.


A Candle.

Riddle. 20.

One euening as cold as cold might be
With frost & haile and pinching weather,
Companions about three times three
Lay close all in a pound together,
Yet one after other they tooke a heate,
And died that night all in a sweate.


A pound of Candles.

Riddle. 21.

A man and no man, seeing and not see­ing, in the light and not in the light, with [Page 205] a stone and no stone, strooke a bird and no bird, sitting and not sitting, vppon a tree and no tree.


Androgius the Euenuch in the twy­light strooke a Bat, with a pumice stone, sitting vpon a mustard tree.

HEREAFTER FOLLOW certaine ceasonings or Jestes to laugh out the end of a short Discourse.

Iest. 1.

VPon a time at a banquet certaine friends meeting to bee merry, to further their purpose, one began to broch this proposition: What part of the body was the most honestest; to to which one replyed, The eyes, ano­ther the heart; a third the braine; some one thing, some another. Antonius be­ing bid to speake, sayd, the mouth be­cause it is kist in salutation, beheld to be the honestest: another held that to be the honestest part we sit with, because by that the honestie and welfare of the whole body is preserued; and againe [Page 207] for a second reason, because that euer was accounted the most honest and worthy part or person which first sits downe, and that is the hindermost part to which probabilitie al seemed to consent, and this last resolution for that time carryed it, vntill a second time meeting with Antonius vpon a like occasion, Antonius remembring the applause vpon his argument held he had receiued, gratifies him at his first sight, with a cracke from the nether most parts, who thereupon he seemed to be very angry. Antonius answered him, he had no reason for it, since he sa­luted him according to his owne ar­gument, with the most worthy part, & that which he had preferred before the mouth, and so with laughter on all sides the controuersie ended. And therefore though Claudius Caesar made a law that a scape should be no losse of reputation, and yet we thinke the con­trary, and that [Page 208] ‘Non est vrbanus cui retrosibilat ann [...].’

Iest. 2.

There was a Gentleman vppon a time that from no great reason that he had, tooke occasion to commend the clearenesse of his Beere, as another vp­on a time to Sir Thomas More the wel rellish of his Hop: To whō the first an­swered, that if it had beene a little more cleare, one should hardly haue knowne it from water: The other, if it had hopped a little further, it had hopped into the Thames.

Iest. 3.

A certaine King had a foole, that kept a note-booke of all the follies (at least wise those which he thought fol­lies) comm [...]tted in or about the Court, vpon a time an Aethiopian horserider that professed great skill in horse [...]flesh [Page 209] chanced to arriue there, whose quali­ties being made knowne to the King, the King imployed him with 3000. pound to buy Horses in Barbary, which this foole vnderstanding, put downe into his Note-booke: which when the King heard of, hee seemed offended, and would know of his Lacke wit why hee had noted that? Because (quoth hee) I thinke hee will come no more vnto you; but what quoth the king if hee come againe, then (quoth he) I will put you out, and put him in.

Iest. 4.

Marcus Tullius Cicero, seeing his brother Quintus Ciceros picture verie largely drawne to the middle, he being a man of very little stature, told the Painter his halfe brother was bigger then his whole.

[Page 300]To which purpose Lentulus sayd when he saw his little nephew weare a great sword, who hath tyde my kins­man to his weapon.

Iest. 5.

A certaine Phylosopher knocking at a great mans dore, the Porter espy­ing him but in meane attire, the Dore would not be opened, which hee per­ceiuing, immediatly goes backe, and changing himselfe into rich robes, re­paires to the dore againe and knocks, and was forthwith let in, who entring, euer as hee went a long hee kissed his garments and made obeysance vnto them; the reason being demanded by the Master thereof, hee was thus an­swered, Honorantem honoro, I honour those that honour me; for what vertue could not, clothes could.

Iest. 4.

A certaine Player beeing sicke and lying vpon his death-bed, the Priest came vnto him, and exhorted him to make his will, which hee said he would most willingly doe, (For quoth hee) I haue nothing but two geldings to dis­pose of, and I giue them to the knights and Barons of the Land.

And when the Priest asked him why he rather gaue them not to the poore: answered, I doe as Fortune doth, and she hath giuen all to the rich, and nothing to the poore, and there­fore I will follow her in doing the like.

Iest. 5.

A certaine Rusticall Clowne came to an Archdeacon, and told him hee had married a woman, which was [Page 322] poore but heretofore had beene rich, asking his aduice if hee might not put her away and marry a Richer, who an­swered he might not, why Sir (quoth he?) you haue got a diuorce from your poore benefice and taken a Richer.

Iest. 6.

A poore old Woman beeing sicke and weake, bequeathed after her death vnto the Priest her Henne, because she had nothing more, Now the Priest came and tooke her away, shee yet li­uing: quoth the woman, now I per­ceiue that our Priest is worst than the Deuill, for I haue oft times bidde the Deui [...]l take her, [...]nd the Fox take her, and yet they sparde her me, But once the Priest, and she is gone.

Iest. 7.

A certaine boysterous Rusticke yet prompt and conceited, trauelling on the way with a long pike staffe on his necke, was suddenly and furiously as­salted by a great Mastiffe, which came vpon him with opē mouth & violence as if hee would at once deuoure him who presently to withstand the dan­ger, by rescue of himselfe, runs the pike and sharpe end thereof into his throte, whereupon he presently dyed, which the owner thereof seeing, comes ear­nestly vnto him, and betweene threat­ning and chiding, asked him why hee stro [...]ke him not rather with the blunt end of the staffe, why Sir quoth hee, because your dogge ranne not at mee with his tayle.

Iest. 8.

A certaine vaine glorious Souldier, bragged in all places that he came, of 9. Kings that hee had of his kindred, and going about to name them could reckon but sixe: a Player standing by told him he knew the rest, The three Kings of Colleyne.

Iest. 9.

A certaine Astronomer had deuined of king Henrie the seuenth of England that he should dye in such a yeare, the king hearing of it, sent for him, and questioned if he were an Astronomer, who told him that he did professe that art, the king asked him if he could fore­tell where he should bee in the Easter-holy dayes; he answered be could not, then quoth the king thou shalt see mee diuine more certainly, for I tell thee thou shalt bee in prison, whither hee [...]

Iest. 9.

One asked a prostitute Ladie of Flo­rence, how her children so likely re­sembled her husband, shee so vsually commersing with others; Andswered, I suffer no other to Board my ship be­fore her carriage be full.

Iest. 10.

One asked a Painter, why, seeing he could draw such excellent proporti­ons, he begot such deformed children, who answered, In tenebris quidem fingo, sed in die pingo, I make the one in the light, and the other in the darke.

Iest. 11.

A certaine conceited traueller bee­ing at a Banquet, there chanced a Flye to fall into his cup, which hee being to drinke, tooke out for himselfe, and af­terwards put it in againe for his fellow being demanded his reason, answered, that for his owne part he affected them not, but it might be some other did.

There is extant to this Iest an Epi­gram of Sir Thomas Mores, which I haue here inserted.

Muscas ê Cratere tulit Conuina priusqu [...]
Ipse bibit: reàdit, rursus vt ipse bibit.
Addidit & causam, muscas ego non am [...] dixit.
Sed tamenè vobis nes [...]io nunquis amat.
Thus Englished.
Out of his glasse one tooke a Flie,
In earnest or in iest
[Page 207]I cannot tell, but hauing drunke
Return'd it to the rest.
And for he would offencelesse seeme,
He shewed his reason too,
Although I loue them not my selfe
It may be some here doe.

Iest. 12.

One asking a merry blinde man in what place he lost his eyes, answe­red, from either side his Nose. So like­wise Diogines beeing at dinner with a bald man, thus sayde, honest friend I will not speake thy contumely, but commend thy haires that flew from so bad a head.

Iest. 13.

It is reported of one Iames de Ca­stello a Bononian, a man of eminent knowledge and learning, but exceeding little stature, sent an Embassadour [Page 208] to Pope Boniface the eight, insomuch that deliuering his Embassage the Pope imagining that hee kneeled on his knees, made vnto him long action with his hands that hee should rise vp, vntill one of his Cardinals gaue him to vnderstand that he was another Za­cheus.


A certaine fellow condemned, and at the place of execution, began to di­sputeth with iudge by what conscience he could hang him a poore thiefe and no malefactor, who asked him by what conscience he could take from another that was not his, and thus the contro­uersie began and continued, till at last the hangman turnes him off, and so ends the strife.

A CONCLVSION TO this book in way of answer to him that demanded what was the perfect vse of Bookes.

A. To increase knowledge, con­firme iudgement, compare the times past with the present, and draw vse out of both for the future, to bring foorth the dead speaking and conferring their knowledge to the liuing, according as the Poet to this purpose wittily wri­teth.

O blessed letters that combine in one,
All ages past, and make one liue with all,
By you we doe conferre with who are gone,
And the dead liuing vnto counsell call, &c

[Page 230]Bookes the most sweet commenda­ble and delectable houshold, stuffein the world, the most free and trustie re­prouers, for, Nullus amicus magis liber quam. Those dead, yet liuing compa­nions, those regular obsequies, that speake not but when they are desired, and no longer then they are conten­tiue from their Treasurie what conti­nuall Physicke hath the World recei­ued to purge out the dulnesse of natu­rall capacitie, and the very Image of death, as the Poet stiles it, ‘Nam sine doctrina vita est quasi mortis Imago.’ Yet from this sweet and excellent so­ciety, what a part of the world are ex­empted and liue in darknesse; There­fore thou which enioyst the vse there­of, and art conuersant in their Coun­cels, be more in goodnesse as thou art in knowledge, and then this conclu­sion shall well befit thee, thy house, and thy houshold-stuffe.


Tum foelix domus est, & tum numerosa supplex.
Cum pius est Dominus & bene parta do­mus.
Happy the house the goods whereof excell.
When the owner's Godly, and those gotten well.

THE COVNTRY-MANS COVNSELLOR. OR Necessary addition to his yearely oracle or Prognostication.

Calculated by Art as a Tutor for their helpe, that otherwise buy more than they vnderstand.

Beginning with this yeare of our Lord God 1619. And so continuing forward as the Benefite and Vse shall incourage.

With many other necessary Rule [...] and Obseruations of much profit and vse being knowne.

By E.P. Philomathem.

LONDON. Printed by Bern. Alsop for Leonard Becket, and are to bee sold at his shop in the Temple neere the Church, 1619.

TO THE BVYERS yearely of Almanackes and Prognostications.

Prefatio siue Admonitio pia & vtilie.

THou whose short span of life, as plaine appeares,
Hangs but vpon the wast of some few years
Which that Arithmetician best of men
Cast but in his account threescore and ten.
How soone they will determine digge thy graue,
Thou maist obserue that seest what wings they haue,
How with no sound they wheele their times about,
Eating with silence Liues and Leases out:
As here's a date but yesterday renude,
Nor more it seemes, yet doth a yeare con­clude;
[Page 216]In which that Dayry of little cost
Is now runne out, and that small value lost
Wherewith t'was purchasd if thou not ex­tend
Thy thoughts to make it thus farre forth thy friend,
That euery yeare thy Almanacke thou buyest,
Thou art one yeare nearer to the yeare thou dyest.
And from that meditation so prepare
Thy lise, that death neere seize thee vn­awares.
One yeaee thus to another yeelding roome,
Haue fild vp many a sepulcher and tombe,
Fretted out brasse with age, marble with rust,
Conuerted generations into dust.
Frō which collect though nere so yong thou bee,
This may doomsday finall yeare of thee;
And frō that motiue such a method borrow
As thou shouldst liue an age, or die to mor­row.

A Briefe Chronologie of the times, wherein these famous men liued and dyed.

 Anno mundi.
M.T. Cicero3980
 Anno Domini.
S. Augustine.400
S: Anselme Bishop of Cant.1080
Agrippa the Magitian.1550
S, Bernard.1130
[Page 218]S. Chrysostome400
Martin Luther.1520
Since London and Paris were paued.416
Since the building of London bridge.435

Of a Yeare, and what it is, and why it is most properly called ANNVS.

THe word Annus, which most pro­perly signifieth circle or Com­passe, is here termed for the year, which is properly that space of time that the Sunne runnes through the whole Signes and Zodiacke, and the reason thereof is, for that as little Circles are called Annuli Rings, so the greater cir­cles of time are called Anni, yeares or circuits, because they euer run round, and with continuall compasse, in­uiron all thinges within the verge of Age.

Q. What are the parts of a yeare?

Ver, estas, Autumnus, hiems sunt quatuor vnum,
Qui si membra simul iunxeris annus erit.

It containeth

  • Moneths
    • Solar. 12
    • Lunar. 13
  • Weekes. 52
  • Dayes. 365 so many as there are veines in the body of man.
  • Howers. 8766

According to the Poet.

Ter centum, ter viginti, cum quinque diebus,
Sex horas, neque plus integer annus habet.

Or thus,

Lxv. tria, c. capit annus quilibet in sae,
Addito sex horas anni compleueris oras.

[Page 221]The yeare Astronomicall, or Iulian yeare addeth thereto 6. howres, and 6. minutes, which euery fourth yeare in­crease to a day, which maketh the Leape yeare, or his sextill, compoun­ded of bis and sextus, because the 6. day next before the Calends of March is twise repeated, or reckoned, which indeed is the 25. of February, Saint Mathias day, so adding to the moneth of February one day, from whence proceedeth the difference betweene vs and other forraine ac­counts.

Q. Why is it called the Iulian yeare?

A. Because Iulius Caesar the first Romane Emperour caused the yeare according to the course of the Sunne, to bee reduced to the number of daies and howres before expressed: and whereas March was the first Moneth of the yeare with the Hebrewes and Romanes, as now with vs, and Iuly was [Page 222] the fift moneth, called by the Romans Quintilis, the fift month, March being the first, which Iulius Caesar borne in that moneth altered, and called it Iu­lius, or Iuly, as August. Caesar (in whose raign Christ was borne) the moneth Sextilis or 6. moneth after his owne name, Augustus, now August with vs; and so reckoning from March the 1. Moneth, September according to his signification, will bee the seuenth moneth, October the 8. moneth, No­uember the 9. Moneth, December the 10. month, which if you reckon from Ianuary they crosse their names,

Q. The holy Scriptures make menti­on of sundry thinges done at certaine houres of the day, not like vnto the howres of our account, as in S. Iohns Gospell, the Rulers sonne healed of his sicknesse, it is sayde at the 7. houre the Ague left him, and the Laborers that came into the vine­yard, came at the 11. howre, and Christ in his Passion, tis recorded by the Euange­lists, [Page 223] that at the 6, houre was darknesse ouer the whole earth, and about the ninth houre be cryed with a loude voyce, and so ga [...]e vp the Ghost. Now I would know by our account what howres of the day these were, as of the rest.

A. The Iewes did diuide their Ar­tificiall day into 4. quarters, allowing to euery quarter 3. houres, accounting the first houre of the first quarter, at the rising of the Sunne, and the third houre of the sayde quarter, they called the third houre, and the third houre of the second quarter they called the 6. houre, which was mid-day, the third houre of the third quarter the 9. houre and the 2. houre of the 4. quarter, the 11. houre, and they called the 12. and last houre of the day Euentide: So the Rulers sonne being healed at the 7. houre, it was with vs at one of the clocke in the afternoone: and the 6. hower when darknes was vpon the earth at midday with vs: the 9. hower [Page 224] when Christ yeelded vp the Ghost, 3. a clocke in the afternoone; the Labo­rers that came at the 11. howre, came at 5. of the clocke in the afternoone, or an hower before Sunne-set.

Q. How diuided they their night?

A. They diuided their [...] artifici­all night likewise into 4 quarters, cal­led by thē the 4. watches of the night; for the first 3. howres was the first watch, during which time all the soul­diers both young and old, of any forti­fied Towne or Garrison, were wont to watch; the second third hower they called the second watch, which was about midnight, at which time the young souldiers onely watched; and the third quarter of the night contay­ning also 3 houers; was called the third watch, in that season the souldiers of middle age did watch; and the last 3. howers, called the 4. watch, was a­bout the breake of day, in which the old souldiees onely watched.

[Page 225]The day is accounted with vs for payments of money betweene Sunne and Sunne; but for inditements of murther the day is accounted from midnight to midnight, and so are fa­sting dayes.

Q. How in the more purer and aunci­ent times from the example of the Apo­stles were the dayes of the weeke named, since corrupte by the Heathens, and cal­led after the names of the seuen Planets, or their Gods.

A. One, or the 1. from the Sab­both, two or the 2. from the Sabboth, & three or the 3. from the Saboth: and so of the rest.

Our yearely Almanacks make men­tion (which many read but few vn­derstand) of the Golden Number, Epact, Circle of the Sunne, Romane Indiction, and such like, of which I desire to know some reasons or vse.

And first of the Golden Number, what it is, when it beginneth, and why it is so called.

THe Golden number is a number of 19. proceeding from 1. to 19 and so beginne againe at 1. and is so called because it was sent in Golden Letters from Alexandria in Egypt, to Rome, and it is the number of 19. be­cause in 19. yeares the Moone doth make all her sundry motions, and changes, and returneth againe to the place where shee first begunne: To finde out the aforesaide Number, adde 1 to the yeare of our Lorde, whereof you enquire, and diuide the same by 19. and the remainder shall bee the Golden number.

What is the Epact.

THe Epact is a Number not excee­ding 30. because the Moon be­tweene change and change, nueer pas­seth 20. dayes.

The Epact is thus found out, mul­tiply the Golden Number of the yeare by a 11. the product whereof if it bee vnder 30. is the Epact, but if it be aboue 30. then diuide the product by 30. and the remainder shall bee the E­pact.

The knowledge of the Epact serueth to finde out the Age of the Moone.

The Goulden Number, and Do­minicall letter, change the first of Ia­nuarie, and the Epact the first of March. Easter day neuer falleth lower then the 22. of March, neuer higher, then the 25. of April.

Shroue Sunday hath his Range be­tweene the first of February, and the [Page 228] seuenth of March. Whit [...]onday, be­tweene the 10. of May, and the 13 of Iune.

What is the Equinoctiall, and wherefore is it [...] so called.

THe Equinoctiall is a great Circle, which being in euery part equal­ly distant from the two Poles of the World, diuideth the Spheare, in the very middest thereof into equal parts, and therefore it is called of some the Cincture, or girdle of the World.

It is called the Equinoctiall, because that when the Sunne toucheth this Circle, which is twice in the yeare, it maketh the day and the night of an equall length, throughout the world, which Equinoctiall happeneth in the Spring, and in Autumne, about the 11 of March, and the 13. of September.

Q. What are those 12. signes or Ima­ges placed before our Calenders about the [Page 229] Anatomy of mans body.

A. Those 12. Signes or Images are 12. starres, euery one of them contai­ning many starres, whose influences are very powerfull ouer humane bo­dies.

Q What makes the full Moone, and whence proceedeth her Eclipse?

A. Her opposition against the Sunne makes her full, but her Eclipse or darkening, caused when the Sunne is opposite vnto her diametally, and the Earth in the middest betweene them both, which beeing thicke and not transparent, casting his shadow to that point which is oposit to the place of the Sun, will not suffer the Moone to receiue any light from the Sunne, without whose supply shee is alwayes a darke body, for from it she borrow­eth all her light.

Of what substance bee the Starres.

THe starres bee of the same sub­stance that the heauens be, wher­in they are placed, differing only from them in thicknesse, which demensi­tude makes them more apt to receiue and retaine the light of the Sunne, which thereby become visible to our sight, for the heauens themselus being pure, thinne, and transparent, and without colour is not visible, as the Starres which shine aswell in the day, as in the night, although not percei­ued by reason of the Sunnes greater light.

Q. What motion, haue the starres?

A. The selfe same motion that the Heauens haue wherein they are placed, which is as some say, by the primum mobile or first mouer, turned by God himselfe, as euery one of the [Page 231] rest by his proper intelligence, and whereas the 7 Planets or wandering Starres doe change their places, now here, now there, that is not by theyr owne proper motion, but by the mo­tion of the heauens, wherein they are placed; for a starre beeing of a round shape, hath no members to walk from one place to another, but only by the motion of the Heauen wherein they are fixed.

Q. What comparison is therein theyr greatnesse betweene some starres and the earth.

A. Though their farre distance of them from the earth, makes their raye approach our eye in a sharpe pointed Angle, wherby they seem to our sight and iudgement no broder then our hand breadth.

Yet is euery fixed Starre farre grea­ter in compasse then the whole earth.

Euery wandring starre likewise is bigger then the same, Luna, Venus, and [Page 232] Mercury excepted.

  • Sol is bigger then the Earth, 166 Times.
  • Saturne. is bigger then the Earth, 95 Times.
  • Iupiter. is bigger then the Earth, 91 Times.
  • Mars. is bigger then the Earth, 2 Times.
  • Venus lesser then the Earth, 32 Times.
  • Mercury, least of all and is contained of the Earth. 3143 Times.

The Nature of these 7. Planets, or wandring starres.

Saturne is colde and drie, Iupiter hot and moist, Mars extream hot and drie: Sol hot and somwhat drie: Venus temperately cold and moist: Mercurie of a changeable Nature, Luna cold & moist,

Of the seuen Ages of Mans life, with the predominancy of these 7. Planets or wandring starres, in euery one of them.

The Astrologians haue diuided mans life according to the Diuision of the World into 7. Ages, ouer euerie which Age one of these Planets or starres, haue their Regiments assig­ned.

1 The first Age is called Infancie which beginneth with the first child­hood, and hath his continuance for the space of 7. yeares, ouer which Luna or the Moone raigneth, as may wel ap­peare by their moysture [...] agreeing with the influence of that Planet, Queene ouer seas and flouds, and children.

2 The second Age, is Childhoode, which goes onward 7. yeares, more and continueth till the 14. yeare of their life, ouer which Mercurie is as­signed [Page 234] Patron, for then participating of their Regents influence, Children are inconstant, yet of some compre­hending Capacity, some what incline­able to learne.

3 The third age proceedeth for­ward 8. yeares, and is tearmed I [...]en­tu [...], youth, or Stripling age, it wan­ders betweene 14. & 22. ouer which season Venus is predominant, for then they are amorous, lustfull, loathsome of childish sollies, and inclineable to more dangerous vices.

4 The fourth Age beginneth at 22. and endeth 34. containing 12. yeares. In the which station the Epi­thite or Denomination, is a yong mā: ouer this age the Planet Sol is chiefe Regent, in which season, reason & dis­cretion (like the beams thereof) begin to spread forth to enlighten the vnder­standing, and to exhale and sucke vp the thicke mists of ignorance & follie, and then begins a man to know he is a man.

[Page 237]5 The fift Age is called Virile, or Mans Age, and that proceedes where the other ends, & continueth forward sixteene yeares, ouer which season Mars is chiefe gouernour. Now in this time a Man begins to bee couetous, churlish, chol [...]erick, &c.

6 The sixt Age runs forward 12. yeares more, and leaues him not till he hath numbred 62. this age is tearmed olde age, though his toe touch but the heele thereof. Now ouer this Iupiter is predominant, and hee inclineth to Iustice, moderations and Religi­on, and all other actions of goodnesse and piety.

7 The seuenth and last age, conti­nueth forward 18 yeares, it leaues a Man at 80 in the clawes of weaknesse, and infirmity: For age it selfe, with­out sicknesse, which seldome liues at ods there with, is an infirmity: to this decrepit Age few creepe to, by reason of the Planet Saturne, which is most [Page 236] melancholy and slow of all other, thereby his euill influence more in­forcing a man, to decline and droope, become froward, cold, and melancho­ly, then otherwise he should,

Likewise these foure diuisions of Mans life are compared in this manneer to the 4. Seasons of the yeare.
  • 1 His Infancy to the Spring, hote and moist.
  • 2 His Youth to the summer, hote and drie.
  • 3 His Manhoode to Autumne, cold and moist.
  • 4 Senectus, or olde age to Winter, colde and drye.

Q. Why did men liue longer before the floud then since?

A. Before that Deluge, the Pla­nets were glorious in their Natures, and sent better influences into hu­man bodies. There were not so many Meteors, Comets & Eclipses seene, from [Page 237] which innumerable defects and disea­ses doe proceede; The earth was more fruitfull, wholesome, powerfull in her Herbs, Plants, and Vegitables, theyr effects and vertues better knowne, which euer since the floud, which was sted away her fatnesse, haue lost much of their operations, and now since with age more infeebled in these weak and sickly seasons of our times, of which one thus writeth to our pur­pose.

And now the springes and Sommers which we see,
Like sonnes of Women after fiftie bee.

Lastly, they be more continent in their liues, more satisfied in their de­sires, which since, Gluttonie and her new Cookerie, haue kil'd more then the sword, famine, or pestilence.

Their knowledge in all Arts was more enlarged, the influences of the Planets better known, and how they [Page 240] worke vpon humane bodies, as the s [...]me Author to the same purpose wit­tily followeth it.

Then if a slow pac'd star had stolne away,
Frō the Obseruers marking, he might stay
Two or three hundred years to see it again
And so make vp his obseruation plaine.

Q. How is the World diuided?

A. Into two essentiall parts, the Coe­lestiall and Elementall part, of which the Celestiall part containeth the 11. Heauens or Spheares, which are thus numbred.


  • 1 Is the spheare of the Moon.
  • 2 Of Mercurie.
  • 3 Of Venus.
  • 4 Of the Sunne.
  • 5 Of Mars.
  • 6 Of Iupiter,
  • 7 Of Saturne.
  • 8 Is the Spheare of the fixed stars.
  • 9 Is the spheare of the second moueable.
  • [Page 241]10 Of the primum Mobile, or first mouer.
  • 11 The Imperiall Heauen, where God & his Angels are sayde to dwell.

The Elementall part, doth con­taine the 4. Elements, viz.

  • 1 The Element of Fire, next to the Moone, and so downeward.
  • 2 The Element of the Ayre.
  • 3 The Element of the Water.
  • 4 And lowest of all, the Earth.

Q If there bee so many seuerall Hea­uens, how comes it to passe that all these to the eye seeme but as one entire body?

A The reason hereof is, because they are all so cleare and transparant, that though they inuolue and couer one another, as the skin or skale of an Onion, yet being in their nature more bright, pure, and subtill, then eyther Chrystall, or the most transparant Glasse, the sight doth pierce through them all as one, and viewes them all [Page 240] as one, though they are seuerall and of exceeding great thicknesse.

Q. Into how many Regions is the aire deuided?

A. The Ayre is deuided into three Regions, by the Naturall Phyloso­phers, both of Antient and moderne times, that is to say, into the highest, lowest, and middle-most Region: In the highest Region turned about by the Element of fire, are bred all light­nings, fire-drakes, Comets, Blazing-Starres, and such like.

In the Middle Region all cold and watry impressions, as Frost, Snow, Ice, Haile, &c.

In the lowest Region, somewhat more hot by reason of the Beames of the Sunne, reflecting from the Earth, and therein are bred all clowds, dewes raines, and such like.

A briefe discourse of the Naturall causes of sundry Meteors; as Snow, Haile, Raine, Winde, things well knowne in their ef­fects, though darkely in their causes.

Happie his estate, aboue the fate of Kings,
That could but truly know the cause of things.

You must first vnderstand that all watry Meteors, as Raine, Snow, or such like, are but a moist vapor drawn vp by the vertue of the Sunne & the rest of the Planets, into the middle Region of the Ayre, where beeing first congealed, are afterwardes dissol­u [...]d and fall vpon the Earth, as Haile or Raine.

Of the Rainebow and the effects thereof.

If two Rainebowes appeare at one [Page 245] time, they presage Raine to eusue, But if one Rainbow presently after Raine, it betokeneth faire weather.

Dianaeus in his Phisickes saith, the Rainebow is made by reason of the Sunne beames, beating vpon a hollow clowde, their edge beeing so repelled and beaten backe against the Sunne, and thus ariseth varietie of colours by the mixture of clowdes, Ayre, and fi­erie light together, but as hee saith, it pretendeth little alteration or change of weather.

Of the Wind, what it is, what the Motion and effect thereof, and from whence it proceedeth, though no man know­eth whence it commeth nor wh [...]ther it goeth, as testifieth the holy writ.

First then you haue to vnderstand, that Aristotle and the rest of his S [...]ct, doe define the Winde to be an Exha­lation, Hot and Dry, ingendred in the [Page 244] bowels of the earth, where breaking his prison, and violently rushing ther­out, is carried sidelong vpon the face thereof.

Q. Why is not the motion therof right upward, and downward, as well as alwaies sidelong.

A. Because that whilst by his heate, he striueth to mount vp and carry his course through the 3. Regions of the Ayre, the middle Region by his ex­treame doth alwayes beat it backe, so that thereby, together with the con­fluence of other exhalations rising out of the earth, his motion is forced to be rather round than right, and the reason why he bloweth more sharply one time than another, and in one place, more then in another, and sometimes not at all is as fumes that arise out of new exhalations, and out of Flouds, Fens, and Marishes may ioyne with it to increase his force, the defect or fulnesse, whereof may either [Page 245] allay it or increase it; as also the Globe or rotunditie of the Earth, may by the cause of the blowing of it, more in one place than in another; or mountaines, hills, or woods may hinder his force from blowing in all places equally, whereas vpon the plaine or broad sea, it bloweth with an equall force; and as for the stilnesse or ceasing thereof, it commeth to passe diuers wayes, ei­ther by frost, closing and congealing vp the pores of the Earth, whence it should issue, or by the heate of the Sunne drying vp fumes and vapours, that should increase it, and whereof it is engendered.

The Nature of the 4 principall winds and their effects.

1 SVbsolanus, or the East winde, is hot and dry, temperate, sweete, pure, subtle and healthfull, and especi­ally in the morning', when the Sunne [Page 248] riseth, by whom he is made more pure and subtle, causing no infection to mans body, but expelling it.

2 Zephirus, or the West winde, is temperate hot, and moyst, and whol­some, especially in the euening, it dis­solueth frost, ice, and snow, and ma­keth flowers and grasse to spring, and some write that it produceth Thun­der.

3 Septentrio, or the North winde, is for the most part cold and dry, repel­ling moysture and raine, and though it cause cold and numnesse, so nipping the fruits of the earth, and many times the forward buds of the Spring, yet it driueth away infectious and noysome ayres, and so is a meanes to preserue health.

4 Auster or Notas, the South winde is hot and moyst, breeding thicke cloudes and sicknesse.

Naturall causes of Earthquakes.

PLenty of windes got into the bow­els, holes, and cranies of the earth, and violently rushing out, and the earth suddenly closing vp againe, cau­seth the shaking or earthquake, which is generally a fore-runner of warre.

Of Thunder and Lightning.

WHen an Exhalation hot and dry, mixt with moysture is at­tracted into the middle Region, and there inclosed in the body of a cloud, now these two contraries thus inclu­ded in one place together, fall at vari­ance, and cannot bee reconciled, but breake the prison wherein they are pent, the violent out-rushing whereof maketh a noyse, which wee call thun­der, and the fire lightning, being both borne at one instant, although the [Page 248] lightning bee the first perceiued in re­gard of the quicknesse of the eye be­fore the eare.

Of the strange effects of Lightning.

THat which is dry burneth not at all, that wich is moyst burneth not likewise, but blasts, and altereth the colour, but that which is cleare is of a strange operation, for it draweth vessels dry without hurting the Caske melteth the siluer without hurting the bagge, breaketh the bones and hur­teth not the skinne, killeth the childe in the wombe without hurt to the mo­ther.

It hurteth not the Law [...]ell tree, en­treth not aboue a yard into the earth, such as are shadowed with the skins of Seales, Sea calue [...], and the Eagle, are safe, as Pliny stories it.

[Page 249]The Auntient Aegyptians which were the first and best Astronomers, haue obserued certaine yeares in a mans life to bee verie dangerous, and these they name Clymacterical, or stayry yeares: Now a Clymactericall yeare is euery seuenth yeare of a mans life; the reason is, because then the course of the Planets returne to Sa­turne, who most commonly is [...]n ene­my to our good, and as the Moone which is the nearest, and next Planet vnto vs, and swiftest of course of all other, passeth almost euerie seuenth day into the contrary signe of the same qualitie from whence shee came forth, and so by that meanes bringeth in the Criticall dayes: so Saturne which is the Planet furthest from vs, and slowest of course, for hee resteth in one signe so many yeares, as the Moone doth dayes, bringeth in like­wise these Clymactericall yeares, and causeth sundry mutations to follow; [Page 252] hence it is that in the seuenth yeare children doe cast and renue their teeth.

Hereafter followeth certaine Clymacte­ricall and dangerous yeares of a Mans life.

TThe 49. yeare, composed of seuen times seuen dangerous, 56. yeare to men especially borne in the night, 63. yeares to those borne in the day time, by reason of the drynesse of Mercurie and Venus.

Whereunto Octavius the Emperor seemeth to con [...]ent, whereto this effect hee writeth to his Nephew, to reioyce with him hauing passed ouer that deadly yeare & enemy to old age 63 in which number the 7 and 9 do con­curre, as Heffman to that purpose more largely in his Booke De diebus & an [...]nis Criticis reciteth.

The Criticall Dayes of a Mans life being collected throughout e [...]erie mo [...]eth are obserued these fol­lowing.

  • 1 and 7 of Ianuary.
  • 2 and 4 of Frebruary.
  • 1 and 4 of March.
  • 8 and 10 of Aprill.
  • 3 and 7 of May
  • 10 and 15 of Iune
  • 10 and 13 of Iuly.
  • 1 and 2 of August.
  • 3 and 30 of September.
  • 3 and [...]0 of October.
  • 3 and 5 of Nouember.
  • 7 and 10 of December.

There are likewise in the year [...]more especially to be obserued 3 dangerous Mundayes, to begin any businesse, fall sicke, or vndertake any iourney.

First Munday in Aprill, which day [Page 252] Caine was borne and his brother Abel slaine.

Second Munday in August, which day Sodom and Gommorrah were de­stroyed.

31 Of December, which day Iu­das was borne that betrayed Christ.

Of the 4. humors in mans body, and how they raigne in their cour­ses, and first What a Humor is.

A Humour is a Distillation of a moyst and running body, into which by the Limbecke of the liuer the meates are conuerted and diffused through the veynes and Alleys of the same, for the better nourishmeut ther­of, and are thus according to Lemnius described in his Booke De quatuor Complectionibus.

1 Sanguine humor.

The bloud or sanguine humour, is moyst and ruddy, and hot, the princi­pall seate, or cesterne thereof is the Li­uer, or Amwell head, that watereth the whole Citie, or body of man, out of which issue forth the vitall spirits, like vnto small and gentle winds that arise out of riuers and fountaines.

2 Flegmaticke Humour.

The Phlegmaticke humour is of colour white and brackish, and like vnto drops of fat. his seate is chiefly in the kidneyes, which separate to them­selues, the water from the bloud, diui­ding the bloud into the veines, and ex­pelling the water into vrine.

3 Choller.

It is hote and fiery, and to the taste [Page 254] bitter [...], like vnto Herbgrace or Rue, and it serueth not onely to clense the guts of filth, but also to califie the Li­uer, and to preserue the blood from putrifaction.

4. Melancholy.

The Melancholy Humor is blacke and earthly, resembling the lees of blood, and hath his seate in the splene, of which one thus writeth.

The Sanguine causeth cheerefulnes.
The Melancholy despaire.
The Collericke is churlish.
The Phlegmaticke is faire.

Euery one of these Humours raigne 6. howers, blood is predominant from 9 of the clocke at night, till 3 of the morning; Choller, from 3 of the clocke in the morning, till nine of the same day; Melancholly, from nine till [Page 255] three in the afternoone, and Phlegme, from three in the afternoone till nine at night.

Also bloud hath his dominion in the Spring, Choller in the Summer, Melancholy in Autumne, and Phlegm in Winter, as Lemnius thus further in his sayd Booke testifieth.

Hereunto are annexed certaine verses, describing the person and qualitie of that childe of Chase, or Lady PECVNIA, written long since by that Gentleman of quality I.T. and as something per­tinent to our purpose here­into inserted.

SHee is a Lady of most matchlesse carriage,
Wedded to none, though saught of all in marriage:
Shee may be kistt, yet neither washt nar clipt,
And if you wooe not warie, soone ore-slipt,
Shee may belong, and yet bee honest too,
To many Marchants, spight they all cā do
Who ere atchieues her, speake her nore so fayre,
Shele not stay long before she take the aire:
[Page 257]Shele stay with no poore man her states so great,
A rich man may her for a time entreate,
Shee goes in cloth of siluer, cloth of golde,
Off [...]uer all worths, and values manif [...]lde,
But whē she goes in golden robes best d [...]bt
Then shee's suspected most to be most light,
Shee needs no Physicke to recouer health,
For she's still currant, & as rich in wel [...]h,
Some Irish Lady borne, we may suppose:
Because shee runs so fast, and neuer goes:
If shee be wrong'd in name, and ill abide it,
Of all men Iustice Touchstone must de­cide it,
Shee that thus does, and all doe thus to gaine her,
Being so atchieu'd, shee is but slipperie bolde,
And will be gone, vnlesse by force you straine her,
Changing her humour to another mould
By pence and halfe pence, and such little crummes,
[Page 258]Which of themselues so slightly men doe prise,
In time are eaten vp those larger summes,
That did not by such petty parcels rise:
Like little drops that of themselues not fear'd,
Yet doth in time together so much slip,
That where no danger at the first appeard
It after comes to beare or drown'd a ship.
Thy pence a day that may bee sau'd from waste,
When thou doest see in one yeare there a­mount,
Will bee by this presentment held more fast,
And weigh'd as thrift perswades in more account.
Which vnsuspected theefe that all may know it,
[...]e waste but few lines more before I show it.

A briefe representation of idle or extraordinarie expences with their amounts to in the yeare, fit to be regar­ded of all those that out of a wa­rie disposition intend to thriue.

The Induction.

HE that makes conscience of a venial sinne,
Into a mort all seldome falleth in.
He that not slightly passeth ore one day.
Throwes not in thristllesse vses yeares a­way.
He that makes conscience for to speake the truth.
Seldome forsweares himselfe in age or youth.
So he that a penny gripeth fast.
Seldome throwes pounds or crownes' away in waste.
[Page 260]As contrary hee that ore [...]lookes these small,
And petty moyties, easily sinkes in all,
A penny is a small regardlesse summe,
Yet may in some time to some thing come,
Therefore obserue this Table, thou shalt know,
How great those little in small time doe grow.
And how with easie steppes they doe decay,
Those that nere reckon pence, they waste this way.
By the Day,By the Weeke.
A farthing.1. d. ob. q.
A halfe penny.3 d. ob.
A penny.7 d.
2 pence.14. d.
3 pence.21. d.
4 pence.2. s 4. d.
5 pence.2 s. 21. d.
6 pence.3 s. 6. d.

By the month.By the yeare.
7. d.7. s. 8. d. q.
14. d.15. s. 2. d. ob.
2, s 4. d.30. s. 5 d.
4. s, 8. d.3. l. 10. d.
[...]7. [...].4. l. 11. s. 3. d.
9. s. 4.6. l. 2. s. 6. d.
11. s. 8. d.7. l. 12. s. 1. d.
14 s.9. l. 2. s. 6. d.

All which sayd seuerall Rates, may bee thus more easily summed vp after the manner of Exchequer recko­ning as followeth.

A pennie a day is by the yeare one pound, one halfe pound, one grote, one penny.

Two pence a day by the eare two pound, two halfe pound, two grotes two pence.

Three pence a day is by the yeare three pound, three halfe pound, three grotes, three pence.

Foure pence a day is by the yeare foure pound, foure halfe pound, foure grotes, foure pence.

And so forward of the rest, beeing a certaine and generall rule to calcu­late what summe or quantity you please.

[Page 264]The mouth of Vsurie beeing ope­ned, yet her fanges not pulled out, (as some Iewes were in King Iohns time in England) but her teeth dis­couered that the borrower may be­ware: To which effect is shewed, how much diuers principall summes with Interest, and Interest vpon In­terest amount to in seuerall yeares.


  1. l.2. l.3. l.
31,0,7,0,3,2, [...]3,2,1,33,19,10,0,2,
217,8,0,0,0,1416,0,0022,4,0.0,0, 2
  10. l. [...]0. l.40 l.
1437.9,6.0.0 0751900.0151,18,0,0,0.
2174.0.0,1,1,,1296,0, 2,0,0,3,
  50. l.100 l.200
yeare155,0,0,0,0110,0,0, [...],0220,0,0.0,0,
260,10.0 [...]0.0.121,0,0,0,0,244.0.0,0,0.
21370,0 [...],3,0,0.740.0.6,0.0,1480.1,0.0.0,

[Page] [Page 267] By this Table you may easily per­ceyue what the principall, with interest and interest vpon interest from many summes amounteth vno, and how in euery 7. yeares (what summe soeuer) the Interest almost ouertaketh the Principall, aud which for the easines thereof needes no further explication.


That money should ingender thus & breed,
Is against nature springing from no seede:
Yet see this Vsurie that's euer running,
Insensibly deuoures state with cun­ning:
See how it eates, and yet no teeth you see,
It is a monster sure, what should it be?
In 7. yeares, a terme of time but small,
The Interest lookes as bigge as prin­cipall:
A forward whelpe like to his dame or mother,
And euery yeare bites deeper stil than other.
Therfore, who ere thou art that meanst to thriue,
Forbeare that iaw that swallowes men aliue,
[Page 269]So shalt thou liue thy happy dayes to see,
And foenus shall not to thee funus bee,
And though this be the gulfe that most men feare,
Yet th'other petty channell come not neere,
For tis al one the effect so vnderstood
To drown'd in deepest sea, or shal­lowest flood,
And therfore to this ruine if thou haste thee,
All's one, if first or last, or whether waste thee.
And therefore if thou meane to liue a shore,
Through Scylla and Charibdis sayle no more.

Certaine admonitions to Coun­treymen.

Hee is branded with the name of a sluggard that would not goe forth, because. the weather was colde, and a Lion was in the way.

But he shall be knowne by the cog­nizance of a foole that forbeares his worke or iourney because his Alma­nack saith, it shall raine.

Sowe not the seede of discention, least thou reape the haruest of repen­tance, neyther take vp Law as thy In­strument or reuenge vpon euery small occasion, lest in the end thou be foy­led with thine owne weapon; for thus know, that althogh euery Term haue her seuerall returnes, yet if thou be too conuersant herein thy purse shall finde more goings out then comming in.

Poore Countreymen for the most [Page 271] Part, it is your wisdome to follow the direct rules of your Almanack, eyther for Phlebotomie, or other directions for the health of the body, for sowing and setting of Seedes or Plants, for the cutting of the hayre, for the gel­ding of your Cattle, &c. Yet where the great Doctor both of health and wealth, of Soule and body, shall giue you rules, by his word, by his messen­gers, Hoc fac & viues, this doe, and you shall liue: or as it was 5000. yeares since, and vpward spoken to our first Parents, Hoc fac, & morieris, doe this and thou shalt dye: yet it will be more curious with the poreblind World to follow your petty Anniuersary Ora­cle, concerning many times there vn­certaine directions, & but about trash and trumpery, sticks, and shreds, of small auaileance, then that matter of all primall importance, and for which many thousands now smart that can­not come here to complaine.

[Page 272]For thy choyse of good, and auoi­ding of euill dayes for the speed or hinderance of any businesse thou ta­kest in hand, I aduise thee not to bee greatly scrupulous therin, thogh some haue beene curious to obserue them, for to the good all dayes are good, as to the euill all dayes are euill.

Concerning the causes of sundry Meteors, you for the most part thinke they haue none more then the imme­diate hand of God, To which I aun­swere.

The Winde bloweth where it listeth and thou hearest the sound thereof.

The Thunder roareth where hee listeth, that holdeth the waters in his fist, wayeth the Hils and mountaines in a ballance, and sayleth vpon the winges of the wind. Yet thou that thinkest and rightly thinkest, and so answerest to him, that demaundeth: They came from God, yet with all know they come not so immediatelie [Page 276] from him that they haue no seconda­rie causes as his instruments whereof they proceede and are effected, as hath in this Treatise more largely beene declared.

The end of the Countrimant Counsellour.

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