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.

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?

Debemus

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

• To God feare.
• To our Country Loue.
• To our Parents Honour.
• To our Neighbour fauour.

• So Learne as if Thou shouldst liue alwayes.
• so Liue as if Thou shouldst die to morow.

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

A.

• 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:

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.

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:

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.

Giue

• 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,

But euery hypocrite sayth thus with Caine.

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]

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.

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.

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.

And as another to the like effect.

[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.

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.

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

The old man answereth.

English:

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:

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.

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.

Death considered backwards and for­wards.

Q. What is there concerning the last iudgement.

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.

[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.

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:

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.

For the second.

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.

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.

Q. VVhat numb was the most fatall to Rome.

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

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,

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,

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,

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

A. The two milstones of the mill,

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,

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:

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

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?

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.

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.

Englished.

• 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:

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

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:

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]
Amores.
Mores.
Ores.
Res.
Aes.

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.

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.

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,

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.

Of Martin Luther and P. Melancthons eloquence and sweetnesse.

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.

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 [...]:

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,

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.

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?

A.

• 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.

Q.

A.

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.

Aliter,

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

A.

• 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,

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.

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:

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.

A.

• 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.

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?

A.

• 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.

A.

• 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?

A.

• 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,

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.

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.

A.

• 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?

A.

• 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.

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,

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.

Aliter.

‘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.

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.

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:

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.

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.

Another.

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.