A world of vvonders: or An introduction to a treatise touching the conformitie of ancient and moderne wonders or a preparatiue treatise to the Apologie for Herodotus. The argument whereof is taken from the Apologie for Herodotus written in Latine by Henrie Stephen, and continued here by the author himselfe. Translated out of the best corrected French copie.

THE TRANSLATOR to the Reader.

THere offer to thy view and censure (gentle Reader) the Translation of Stephens Apologie, written in defence of Herodotus his (strongly con∣ceited, but falsly supposed fabulous) History▪ which I present vnto thee vnder the name of A World of Wonders. When I call it a World of Wonders, thinke not that I go about to gull thee with an happelourde some counterfait worke, hauing onely a glorious title, and performing nothing lesse then that which the title doth promise and pretend; like Lucians Verae historiae, or our pedling pamphlets, which haue plus salis quàm sumptûs, More conceit then cost, cosening the world with copper for gold, with glasse for pearle, and seeming for substance. And when I say Stephens Apologie, imagine not that thou hast either Palaephatus his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in hand, or Goularts Admiranda, or Wolfius his Memorabilia, or Torque∣meda's Mandeuile of miracles; or any such rhapsodie of an indigested history, whose authors are at cost to print vs new Almanacks of the last yeare: but a learned, pithy, and pleasant Apologie, whose title doth neither bely the text, nor the text shame the title. For as it is called A World of Wonders: so it containeth a world of matter, and that beyond all maruel. So that if Poets do rightly call Iridē Thaumantis filiā, the rain-bow, the daughter of wonder; we may well call this Apologie A World of wonders, conside∣ring the raine-bow hath not halfe the varietie of colours, that this Apologie of strange and pleasant histories. And though a wonder last but nine daies, as the common saying is: yet a World of wonders wil last to all posteritie. And verily, if we may coniecture of future euents by former presidents, I see not but that it will remaine (more durable then the se∣uen wonders of the world) euen to many generations: sith it hath already passed the presse (if I haue counted right) wel neare fourteene times within these fortie yeares. And now this Mart (if the Catalogue deceiue vs not) we are to receiue a new impression. So that if it haue but halfe that kind entertainment here, that it hath had, and stil hath, in it owne countrey, the Printer will be no loser by the bargaine.

But it is not my purpose (gentle Reader) to detaine thee with impertinent discourse a∣bout tearmes and titles, nor yet to abuse thy patience with a second Apologie for Herodo∣tus, (for that were but to defloure the time, and to write Iliada post Homerum, consi∣dering it hath bene sufficiently performed by Manutius, Camerarius, and this our Au∣thor.) Howbeit something of necessitie must be spoken in way of Apologie for this Apo∣logie, to cleare it of those many imputations and aspersions that are cast vpon it; as well vpon the matter of the book, as the manner of writing: the truth of the history, as the mo∣destie of the historian. And first to begin with crimen falsi: Our good Catholicks abroade and corner-creepers at home, stick not to cast out such speeches as these; That it is an easie matter to make the tale run which way shal please the teller; that as vnder the fairest face lieth the foulest heart, so (oftē) in the smoothest tale the smallest truth. In a word, that Ste∣phens Apologie is nothing but a rhapsodie of fables of Friers, deuised of his fingers, and therefore the Translator had need to looke to his proofes. But what writer should be in∣nocent,

if such senslesse prating might passe for proofe? They are therefore to know, that the greatest sticklers are not alway the greatest strikers, nor the loudest barkers the sorest biters; We haue liued too long to be scared with such bugs. And I doubt not, but (for all these crackes and brauadoes) they wil take counsell of their pillow, and (perhaps) stroke their beards fiue times (as the Doctors of Sorbonne that disputed with Erasmus did, ere they could bring out one wise word) before they will disproue it. For had it bin so easie a pil to haue bene swallowed, we should haue heard of them long ere this, considering they haue had it lying by them full fortie yeares and more. But this is the matter: if Stephen or any other orthodoxe writer trip neuer so little, and mistake but the least circumstance, they cry out by and by that they do nothing but belie them, that they misreport their acti∣ons, and falsifie their positions, &c. Wherein they deale like certaine theeues, who rob∣bing a true man, and finding more money about him then he would be knowne of, cried out of the falshood of the world, that there was no truth to be found among men. They may do well to looke a little nearer home;* 1.1 where Walsingham (one of their owne wri∣ters) wil tell them that Friers in the raigne of King Richard the second, were so famous (or rather infamous) for ther lying, that it was held as good an argument to reason thus, Hic est Frater, ergo mendax: He is a Fryer, ergo a lyer: as, Hoc est album, ergo coloratū: This is white, therefore coloured. And that they haue not yet lost the whet∣stone, nor left their old wont, may appeare by those infinite leud lies which they haue pub∣lished in their Legends, Festiuals, Breuiaries, Specula Histor. Vitae Patrum, Houres, Offices, Pies, Portifories, Portuises, &c. For whereas a 1.2 Mahomet left but 113. fables in his Alcoran: they haue left more then so many thousand. For hardly shall a man find a leafe (I had almost said a line) without a lie. To giue a tast of some few: What more com∣mon in their writings then such fables as these? That b 1.3 Saint Denis the Areopagite tooke vp his head after it was striken off, and caried it in his hand two miles. That c 1.4 Saint Dunstane tooke the diuel by the nose with a paire of pincers as he looked in at a window, and made him cry most pitifully. That d 1.5 Saint Bernac turned oake leaues into loaues, viz. by changing one letter, stones into fishes, water into wine: and that he sailed ouer the sea vpon a stone; as e 1.6 an hundred and fiftie of Ioseph of Arimath. company did vpon his sons shirt, and f 1.7 Frier Herueus vpō his mantle. That g 1.8 Saint Nicholas while he lay in his cra∣dle fasted Wednesdayes and Fridayes, on which dayes he would neuer sucke aboue once. That h 1.9 Saint Christopher pitched his staffe in the ground, and forthwith it budded and brought forth leaues: at the sight whereof eight thousand Pagans became Christians. That i 1.10 Bishop Trian hauing killed his cow and his calfe to entertaine Saint Patricke and his companie, the next morning both of them were seene feeding in the meadow. That a k 1.11sheepe being stolen, and not restored to the owner as Saint Patricke had commaunded, he caused it to bleate in the belly of him that had eaten it. That l 1.12 Saint Briccius being but a boy, saw the Diuel behind the Altar, noting the misdemeanour of the people in a peece of parchment: and that when he wanted parchment to write on, he pulled it so hard with his teeth, that the parchment rent, and he knocked his head against the wall. And that Saint Martin coniured him so, that he caused him to blot out what he had written. That when the m 1.13 Kings daughter of Silena cast her girdle about the Dragons necke (as Saint George had commaunded her,) he followed her vp and downe like a gentle dogge. That n 1.14 S. George being cast into a copperful of boiling lead, by making the signe of the crosse was refreshed therein, as if he had bin in a bath. That o 1.15 Saint Goodrick (that good Nor∣folke Saint) ten yeares before his death saw clearly whatsoeuer was done within ten miles of him round about: and that he often saw what euer was done in all the world. That p 1.16Saint Dominicks bookes being fallen into the riuer, and lying there three dayes, were found by a fisherman, and taken vp as dry as a feather. That q 1.17 Saint Romuald deliuered

high points of diuinitie as soone as he was borne; and presently after hee was baptized made a learned Sermon. That a 1.18 Saint Christina spake when her tongue was cut out. That b 1.19Saint Margaret being swallowed by a Dragon, had no sooner made the signe of the crosse, but the Dragon burst asunder, and out she came as sound as a trout. That c 1.20 Syre Ambright Earle of Venice (or of Vtopia, whether you wil) desirous to receiue the Sa∣crament, and being not able to take it by reason of continuall casting, layd it on his side, vpō the place next his heart, saying, Lord thou knowest that I loue thee with all my heart, I would faine receiue thee with my mouth if I durst; but because I may not, I lay thee on the place that is next my heart: and hauing so said, his side opened, and when the host was gone in, it closed againe. That d 1.21 Beda's boy (who led him vp and downe to preach be∣cause he was blind) being disposed to play the knaue with him, brought him into a valley full of great stones, telling him that there were many there assembled to heare him: and that when he had made his sermon, and concluded with per omnia saecula saeculorum, the stones answered aloud, Amen venerabilis Pater; which was one speciall reason why he was euer after called Venerable Bede. That when e 1.22Thomas Becket (who neuer dranke any thing but water) sate at table with Pope Alexander, and that his Holi∣nesse would needs tast of his cup; lest his abstemiousnesse should be knowne, God turned the water into wine: so that the Pope found nothing but wine in the cup. But when Becket pledged him, it was turned into water againe. For it were halfe heresie to thinke (not∣withstanding the Pope found it to be wine) that Thomas dranke any thing but water. With these and infinite the like fables (which a man would thinke should come rather from the wise men of Gotham, of the posteritie of them that drowned the Eele, then from any in their right wits) do their pulpits dayly sound, and their writings swell a∣gaine. And therefore if you do not beleeue them, take heede you be not burnt for an he∣reticke.

Now it would be tedious to giue but a light touch to those manifold fables which they haue broched of their lying Saints, as of Saint Christopher, Saint George, Saint Ca∣therine: which neuer saw the light, nor euer had being, saue onely in picture and imagi∣nation. And which they shame not to tell vs in their lying Traditions, as namely of the bodily assumption of the virgin Mary into heauē, &c. In their lying reuelations, as of the deliuerance of Traians soule out of hell, &c. And which they dayly broach in their lying reports, as that f 1.23Ignatius Loiola was rapt vp into heauen, and saw the holy Trinitie in three persons and one essence: and that God shewed him the patterne which he layd before him when he made the world. And lastly in their lying letters, of the miracles done by the holy Fathers of their societie in the West Indies: as that g 1.24 a burning taper of a cubit length being set before Xauiers tombe, burnt aboue three weekes day and night, without wasting. That h 1.25 a man (who neuer saw further then the length of his nose) opening Xaui∣ers tombe, and rubbing his eyes with his hand, recouered his sight. That i 1.26 a peece of his whip and girdle cured all sorts of diseases: and a thousand such like: which our holy Mo∣ther calleth k 1.27 Pias fraudes, godly cosinages: and the milke which Saint Paul gaue the Corinthians to drinke, being vnable to digest stronger meate, as a Frier at Gaunt was wont to say. And no maruel they should send vs ouer so many Legends (or rather legions) of lies, and such a fardle of fooleries out of forraine countries, when they are not ashamed to feed vs at home with as fine fables: and that not onely in print, but also in picture; as namely▪ that l 1.28 some for the Catholick cause haue bin here in England put into Beares skins and baited with mastiues. That m 1.29 others haue had bootes full of boyling grease pulled on their legs. And that others haue bin shod with hot iron shoes, &c. That n 1.30 Luther was be∣gotten by an Incubus, and strangled by the diuel. That o 1.31 Caluin was a stigmatick, and ba∣nished for a Sodomite. That p 1.32 Bucer renounced Christian religion at his death, and died

a Iew. That a 1.33 Beza reconciled himselfe to the Church of Rome, and died a Catholicke. That b 1.34 Iewell after his challenge at Pauls Crosse, being requested by a Catholicke to shew his opinions out of the Fathers, should answer, that he spake not as he thought, but ad fa∣ciendum populum, as they say. That c 1.35 Doctor Sands Archbishop of Yorke should entice his hostesse to vnlawful lust: when as the world knowes she was brought to his bed, as Lais the famous strumpet was to Xenocrates. That d 1.36 Queene Elizabeth had a blacke beard. That when e 1.37 Campion was drawne to the place of execution, the water in Thames stood still. That a f 1.38 Preacher in London speaking against the holy virgin Hallensis, was sud∣denly twicht out of the pulpit, and caried away by the diuell. These few examples I haue here alleadged out of their old Legends, and late worthy writers, as Cochlaeus, Staphy∣lus, Bolsec, Surius, Coster, Puteanus, and such like, the Popes parasites: partly to shew their diffidence in defence of a bad cause: that as foule gamesters when they cannot make their part good by faire play, begin to quarrell with their fellowes, or to cog with a di••: so they, not able to maintaine their Catholick cause by plaine dealing, are driuen to defend it with a tricke of a false finger: namely with one of these three figures of Roman Rheto∣ricke (to which they are so much beholding,) Auxesis, in aduancing their fauourites: Meiosis, in debasing their opposites: and Pseudologia, which in Latin is termed men∣dacium; we Englishmen call it a lie. Partly to shew that they haue small reason to lay lies in other mens dishes, seeing all the packe of them, from the proudest Pope, to the poorest hedge-priests, are but a lying generation.* 1.39 For as lying wonders are his part (as the Apostle saith:) so wondrous lies are theirs, as the former examples do sufficiently declare. And lastly, to let the Reader see what a spirit of giddinesse, what strong delusions, what efficacy of error, God in his iust iudgement sends vpon them to beleeue lies, because they receiue not the loue of the truth.* 1.40 We were in good hope they would at the last haue bene ashamed of these Legendary lies, when as their owne writers began to distast them. For g 1.41 Petrus de Alliaco exclameth against them in his booke de Reformatione Ecclesiae. And it was one of the h 1.42 hundred grieuances which the Germans cōplained of, that their Friers fed the people with fables, and told them nothing but tales out of the pulpit. And i 1.43 Viues writing of the Lombardica historia, saith, that it is not fit to be read by any Christian; and that he cannot imagine why it should be called the Golden Legend, considering it was writ∣ten by a man ferrei oris, plumbei cordis. And k 1.44 Bristow himselfe reiects certaine of their miracles, which (saith he) we reade in I know not what Legenda aurea. And as for that execrable booke of Conformities, written by Bartlemew de Pisis (for that of Iohan∣nes Capella one of Saint Francis his schollers, and that other of Ieremie Bucchius, are not altogether so notorious) euen the Friers themselues after the light of the Gospel began to dispell the darknesse of Popery, were so ashamed of it, that they called it in again, and la∣boured to suppresse it by buying vp all the copies they could heare of: that the world might neuer (for shame) know, how shamefully they had abused our forefathers. But behold the malice of the diuel, who of late is growne farre more impudent; as he who knowing his time to be but short, meanes to vse it to the full proofe. For that which our good Catholickes in former ages were ashamed once to heare of: his impes at this day sticke not to defend. For now if a man do but once call the counterfait history of Saint George, Saint Christo∣pher, or Saint Catherine into question,* 1.45 he shall straight with Virgerius be suspected of heresie, and expelled their societie. And it is no longer since then the other Mart, that we receiued an Apologie in defence of this worthy worke of Conformities, written by one Henrie Sedulius a Minorite Frier, against the Alcoran of the Franciscans; yet so per∣formed, as that it doth not onely call his modesty, but his wits also into question. There∣fore seeing they are not ashamed to thrust vpon vs such rotten wares, and to rake vp such rusty stuffe out of the dead dust and darknesse, wherein time and shame haue suffered them

to rest. Necessary it is we should 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, cast some of their filth in their faces againe, and answer fooles according to their follies; that so they may haue a qui pro quo, a Row∣land for an Oliuer; at leastwise, oyle for their vineger.

But lest they should say (as their manner is) that our loading of them with lies, doth no∣thing lessen the fardle of our owne faults and fables; and that to make long inuectiues (how truly soeuer) against the old Legends, doth make little for iustifying of this Apolo∣gie: I would haue them to know that there is no one history in the whole Apologie (ex∣cepting those which the Author had by credible information,* 1.46 or his owne priuate obserua∣tion, which are but very few, and wherein there is no indifferent man (I thinke) but will rather credit him, protesting to deliuer nothing but the plaine truth, then the Popes pren∣tises, who are bound to a lying occupation) which may not be proued by good authoritie; and most what out of their own writers: as namely out of Boccace, Petrarch, Pontanus, Fulgosius, Poggius, Menard, Benno, and the like: especially out of the Queene of Na∣uarres Heptameron, which she writ in imitation of Boccace his Decameron. A booke which (besides that it was penned by one of their owne profession, for Lady Margaret author thereof, was the Duke of Angoulesmes daughter, sister to King Francis the first, aunt to King Henrie the second, and grandmother to King Henrie the fourth that now raigneth) is authorized by King Henrie the second,* 1.47 with a large priuiledge: and highly commended by your deuoutest Papists: and was so generally applauded at the Court in the raigne of King Francis the first, that such as spake against it were seuerely punished. Wit∣nesse Frier Tossan,* 1.48 Warden of the Franciscans Couent at Vlixodunum, who for prea∣ching against her, and saying that she was a Lutheran, and that she deserued to be sewed in a sacke, and cast into the riuer (for that she had discouered the knaueries of his fellow-Friers,) was banished France by the King, and sent to be a gally slaue in the Mediterra∣nean sea, for the space of two yeares. Now against that which Stephen hath here deliue∣red touching the leudnesse of their liues, I hope they will not greatly except. For though our new Apologist* 1.49 Sedulius (the great Proctour for the Franciscans) sticke not to say, that there is no more comparison betweene their Friers and vs in regard of holinesse of life, then betweene light and darknesse, Christ and Belial: yet if the matter once come to curious scanning, it will be found that they haue no such cause to insult ouer their neigh∣bours; they being such a viperous brood, whose venome lies not onely in their tongues, but also in their tailes, that is to say, as well in their leud liues, as in their diuellish doctrine: and that if the life of our Ministers be compared with that of their Friers, it will be found to exceed theirs as farre as Yorke doth foule Sutton, to vse a Northerne phrase. And that if holinesse of life be a true note of the Church, ours will be found Apostolical, theirs Apostatical. For if they put their hands into their owne bosoms, oh how leaprous shal they pul thē forth again? They are indeed often praying, yet where lesse deuotion? vowing obe∣dience, yet where more contention? chastitie, yet who more luxurious? pouertie, yet who so couetous? It were infinite to recount what we find in their owne writers of their Popes. Io∣annes Salisb. saith,* 1.50 that the reason (in Gods prouidence) why Popes die so fast, is, lest if they should liue any long time they should corrupt the whole Church. Budé saith, that in gluttony and lechery,* 1.51 pessimum quemque superant. Warnerus author Fascic. Temp. Heu, heu, Domine Deus, quomodo obscuratum est aurum? mutatus est color op∣timus. Qualia contigisse circa haec tempora etiam in sancta sede Apost. quam vs∣que huc tanto zelo custodisti, scandala? quales contentiones, sectae, inuidiae, am∣bitiones, intrusiones, persecutiones? O tempus pessimum, in quo deficit sanctus & diminutae sunt veritates à filijs hominum. Eia quis conuentus? quae congregatio? quis homo iam securus erit,* 1.52 si sic deficit sanctitas Apostolica? Petrarch wishing his friend not to come at the Popes Court (which lay then at Auinion in France) hath these

words: Loco te si mouere volueris, ad nos veni: vide Romam, vide Mediolanum, vide Venetias, vide Florentiam, vide Patauium tuum, vide Bononiam: postremò quidlibet vide, Indos quoque, modò ne videas Babilonem, neque descendas in Infernum vinus. If thou wilt trauaile, come to me: or go to Rome, or Millan, Venice, or Florence, or to thine owne citie Padua, or to Bononia: in a word, go whither thou wilt (though it be to the Indies) so thou come not at Babylon, and so quick to the diuell. And he giueth a reason of this his disswasion in another place, where he saith:* 1.53 Quicquid de Assiria vel Aegyptia Babylone, quicquid de quatuor Labyrinthis, quicquid deni∣que de Auerm limine, deq́ue tartareis syluis, sulphureis{que} paludibus legisti: huic Tartaro admotum, fabula est. Hîc turrificus simul atque terrificus Nemroth, hîc pharetra Semiramis, hîc inexorabilis Minos, hîc Rhadamanthus, hîc Cerberus v∣niuersa consumens, hîc Tauro supposita Pasiphaë, mixtumq́ue genus (quod Maro ait) prolesque biformis Minotaurus inest, Veneris monimenta nefandae: hîc po∣stremò quicquid confusum, quicquid atrum, quicquid horribile vsquam est aut fingitur, aspicias, &c. That is, That which thou readest of Babylon in Assiria, or of that in Aegypt, or of the foure Labyrinths, or of the gate that leades downe to hell, or of those tartarean woods, and sulphurean lakes, is nothing in comparison of this hell. Here dwels that towring & terrible Nimrod, that hūting rigsby Semiramis, that inexorable Minos and Radamanthus, that all-deuouring Cerberus: here is Pasiphaë who prosti∣tuted her selfe to a bull, that mongrell and monstrous kind, of which Virgil speakes of: that two formed misshapen Minotaurus: the monuments of lawlesse lust not to be named. In a word, nothing is or can be imagined so confused and out of order; so vgly, horrible, & hideous which is not here to be seen. But to leaue their Popes, and come to their Priests: what saith* 1.54 one of their holy Fathers of them in generall?

Noctu filium Veneris agitant in cubili, Mane filium Virginis sacrificant in Altari. Nocte Venerem amplexantur: Mane Virginem venerantur.

And what saith * 1.55 Palingenius?

Proh dolor! hos tolerare potest Ecclesia porcos, Duntaxat ventri, veneri, somnoq́ue vacantes?

* 1.56Holcot calleth the Priests in his time Sacerdotes Priapi: and saith moreouer that they are Angeli Sathanae per discordiam; Angeli Apostatici per superbiam; Angeli in∣cubi per luxuriam; Angeli abyssi per auaritiam. Hence it is that Erasmus being de∣maunded what charitie was; answered, that it was a Friers cowle, because it couereth a multitude of sinnes. And that it doth so, heare what Walter Mapes saith:

Est nullum Monacho maius Daemonium, Nihil auarius, nil magis varium; Cui si quid datur, est possessor omnium, Si quicquam petitur, nihil habet proprium.

Si prandet, competit, vt loqui nesciat, Ne lingua dentium opus impediat. Si bibit, expedit, vt sedens hauriat, Ne pes sub pondere ventris deficiat.

Die deuotus adorat dolia, Nocte cum bipede laborat bestia: Tali discrimine, tali molestia, Meretur vir Dei regna coelestia.

And what honest men these Iesuites are, may appeare by the late Gunne-powder. Treason against his Maiesty and the State;* 1.57 and by that which Watson and other secular Priests as wel without as within the land haue written to their great commendation. But though men were silent, yet the very stones would speake (as Christ saith in another case) and shew the leudnesse of their liues. Witnes (among the rest) a picture in a stone wal in the Library of the Monastery at Fulda (which remaines as a monument to the world of their euer∣lasting reproch and ignominy) of a Wolfe in a Monks cowle,* 1.58 with a shauen crowne, lea∣ning on a staffe, and preaching to a company of geese, and saying, Testis est mihi Deus quam cupiam vos omnes in visceribus meis. And that of a Cat with a myter on her head, and a crosier staffe in her foote, preaching to the mice. To whom one of them answe∣reth in this sort: Charius est mihi vt moriar Paganus, quàm sub vestra manu fiam Christianus. The Cat replies,

Quod fueram non sum, frater, caput aspice tonsum.

She answers againe,

Cor tibi restat idem, vix tibi praesto fidem.

Which pictures being aboue 200. yeares old at the least (though Wicelius call them Lu∣theranissimas) do notably set forth the fraud and felony, the couetousnes and trechery of the Popish prelacy. For neuer did greedy Wolfe so rauen for his prey, nor the cat so nar∣rowly watch the mouse, as these false Friers haue done to prey vpon the poore people. Wit∣nes the Romant of the Rose,* 1.59 Mapes his Goliah, Chaucers Iacke Vpland, Taxa A∣postolica, &c. And whereas they say that the loose life of Catholicks proceeds only from humane frailty: and that in vs hereticks it flowes from the principles of our new diuinity; which permits vsury, dispenseth with polygamy, & grants liberty to a man to cōpany with his maid when her mistris is too coy: They keepe their old wont of lying and slaundering: For none of all these can be deduced by iust consequence out of the principles of our do∣ctrine: the first being a meere mistaking of Caluin: the second, the singular opinion of O∣chinus: the third, a shamefull slander and wilfull wresting of Luther. The sinnes rather of the Popish Cleargy and Laity do flow from the principles of their diuinity, and are as well praedicationis as conuersationis, as well Cathedral as Personall. For veniall sinnes (to vse their owne distinction) are easily done away with a short shrift, an Aue Mary, or a holy water sprinkle. Witnesse their owne verses here ensuing:

Confiteor, tundo, conspergor, conteror, oro, Signor, edo, dono: per haec venialia pono.

That is,

I am confest vnto the Priest, I knock mine heart and brest with fist; With holy water I am besprent: And with contrition all yrent. I pray to God and heauenly host, I crosse my selfe at euery post. I eate my Sauiour in the bread: I deale my dole when I am dead. And doing so, I know I may, My veniall sinnes soone do away.

And as for mortall sinnes, any man that hath money may haue a warrant dormant, to do what he list, euen to commit sinnes against nature, to mary his Aunt with Ferdinand, his brothers wife with Henry the eight, his niece with Philip the second: nay to mary his owne sister:* 1.60 for Martin the fift (of whom the boyes at Florence were wont to sing as they went in the streets,

El Papa Martino non vale vn * 1.61quatrino: Martin the Pope is not worth a rope:)

dispensed with one to mary his owne sister, as their own * 1.62 writers do record. Et quid (to vse * 1.63Crantzius his words) hodie per dispensationem Apostolicā non obtinetur? What may not a man do now a dayes by warrant from the Apostolick Sea? Now whereas some are wont to obiect, that in speaking against the cunning and sleight of merchants, chea∣ters, mountebanks, the couetous practise of vsurers, the knaueries of Friers, &c. he doth nothing but teach them, and therefore might haue done better to haue concealed them: I answer, that herein he hath but followed the example of Aristotle and the Lacedaemoni∣ans: of Aristotle who deliuereth the doctrine of Fallacies, or Sophisticall Syllogismes, not to teach men how they may play the Sophisters, but how they may espy and auoid their sophismes. (And verily if the Translation had bin out but one halfe yeare before, a friend of mine might haue had more money in his purse.) Of the Lacedaemonians, who were wont to bring forth their seruants being drunk, and to shew them to their children, that seeing their beastly behauiour they might grow to a greater loathing and detestation of their drunkennesse. And thus much for the matter of the Booke.

Touching the manner of writing: because the most do fancy and affect nothing but that which is canded with pleasure and de••••ght; he hath of purpose penned this Apology both pithily like a Logician, and pleasantly like a Rhetorician: yet not following the exam∣ple of the Lord of Saint Aldegonde, who vseth ieasts and pleasant conceits as saoule, and not as sawce, and can neuer take manum de tabula: but rather the precept of Aristotle,* 1.64 who would haue matter of meriment (as it were) sprinkled in a discourse, and vsed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, onely as a condiment, and not as nourishment: purposely shunning all filthy, rotten, and vnsauory speeches, as being not onely condemned by the Apostle, but by the very light of nature i••selfe. But doth not the Apostle (may some say) condemne as well 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, iesting as filthy speaking? No verily:* 1.65 For Pauls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is nothing else but Aristotles 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And therefore it is not so well translated iesting in the English, nor plaisanterie in the French: it should rather be turned scurri∣litie, as it is in the old Latin Interpreter. For so the Syrian Metaphrast vnderstands it, when he expresseth it by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, lusus & fabulae, as a man would say, toyes and tri∣fles, fables and fooleries. And Bruciolus by le ciancie, that is, idle iergon and vaine bab∣ling. And Luther by leichtsertiger schimpff, light talke, and prittle prattle. There∣fore Theodoret saith, that the Apostle condemnes not all manner of iesting and meri∣ment, but onely immoderatum risum, immoderate mirth: such (saith Primasius) as cannot stand with Christian grauity: (such as was the scoffing & scurrilous vaine of that famous should I say, or rather infamous leud libeller Martin as well marre-Church and mar-Prince as Mar-Prelate.) We must therefore distinguish inter salem Mercurij, & sa∣lem Momi, between festiuity and scurrility, vrbanity and ribaldry: Inter iocos cruen∣tos & eruditos, between such iests as will suffundere sanguinem, and those that will ef∣fundere, that is, betweene such as will make our aduersaries blush, and those that will make them bleed. So that iesting being rightly leueled in regard of his obiect (for it is no new saying, Non patitur lusum, fama, fides, oculus:) and rightly bounded, I meane kept within the banks of Charity & Sobriety, may wel be vsed, & that in two cases: either in way of honest recreatiō: or in dealing with obstinate hereticks and enemies of the truth, who hauing bin confronted & confuted a thousand times ouer, persist stil in their former follies, albeit they bring nothing but the painted face of Iezabel, rotten stuffe newly var∣nished ouer, and old cole-worts in a new dish: that so they may be (as the Lord threatneth the obstinate Iewes) a by-word and a prouerb,* 1.66 a hissing and a derision to all that are round about them. For proofe whereof (to passe ouer prophane writers, as * 1.67Cicero, * 1.68 Horace,

* 1.69 Quintilian, and the like; who in some cases preferre a pleasant conceit before a sound ar∣gument: as when Horace saith,

—ridiculum acri Fortius,* 1.70 & meliùs magnas plerumq́ue secat res.)

The current of the ancient Fathers is in this point concurrent: some teaching the lawful∣nes of it by precept;* 1.71 others by practise. Irenaeus derides the Valentinians, calling them pépones sophistas; and their Aeônes, cucumeres & cucurbitas. The like doth Clemēs Alexandrinus,* 1.72 Strom. lib. 7. And Ignatius epist. ad Tral. Tertullian saith that if he laugh them to scorne, and deride their dreames and dotages, he serues them but right: Nam multa (saith he) sunt sic digna reuinci, ne grauitate adorentur. And Hermias (a Christian Philosopher) hath written a booke which he cals Gentilium Philosopho∣rum irrisio;* 1.73 wherein he finely stouts the folly of the heathen Philosophers. Why then shall it not be lawful for vs to do the like in iesting at those who iest at God and his holy truth? Experience teacheth, that an Ironicall speech doth often pierce deeper and sticke closer to a man then a sound argument. It is the Physitians 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: for as that serues to cure the diseases of the body; so this the maladies of the mind. It is the corrasiue which Elias ap∣plied to the gangreine of Baals Priests that had so dangerously infected the people of the Iewes;* 1.74 Cry aloud for he is a God: either he ••alketh or pursueth his enemies, or is in his iourney, or (it may be) he sleepeth and must be awaked. It is the salt which Eli∣zaeus cast into the barren waters of Iericho:* 1.75 For as they could not be cured but by the salt which he cast into the fountaine: so neither can the waters, vpon which the Scarlet strum∣pet sitteth (being people,* 1.76 and multitudes, and nations, and languages) be cured of their spiritual barrennesse, or of the Romish pock and Aegyptian scab, except the salt of the San∣ctuary (as I may say) be applied to their sores. What more frequent in Scripture then such kind of Ironies?* 1.77 Behold man is become as one of vs, to know good and euill: Now therefore (we must looke to it) lest he put forth his hand, and take of the tree of life, and eate thereof,* 1.78 and so liue for euer. Go vp and prosper, for the Lord will deliuer the citie into the hands of the King. The Prophet Isaiah is commaunded to take vp a parable (or a taunting speech as the word signifieth) against the King of Babel, and to say,* 1.79 How art thou fallen from heauen ô Lucifer, son of the morning? And he deri∣deth the brutishnes of Idolaters,* 1.80 who of the same wood whereof they make a fire to warme themselues, to bake their bread, and rost their flesh: make a God to worship. And how doth the holy Ghost play vpon the very places of Idolatry, as namely vpon mount Oliuet, when he nicknameth it (as I may say) calling it no more Mons mishchae, the mount of Oliues or of vnction,* 1.81 but (by an excellent Antonomasy) Mons mashchith, the mount of corrup∣tion:* 1.82 And Bethel is no more called Beth-el, the house of God, but Beth-aven, the house of iniquity.

Now if any modest mind shall (haply) take offence at some of his broad speeches, or shall thinke that they might haue bin better spared: I shall desire him to consider that it is not so easie a matter to find modest words to expresse immodest things: as himselfe saith Chap. 34. §. 2. that he hath but laid forth the liues of Popish Prelates, as Suetonius is said to haue written the liues of the Emperours, E••dem libertate qua ipsi vixerunt: and that there is no reason that some should commit their villany with impunity; and that no man may speake against it with modesty: or that writers should be counted baudy Bales (that is, knaues) for publishing it, they honest men who practise it. As for those wit-foun∣dred and letter-stricken students, I meane those cloudy spirits that are so wedded to the Muses, that they become enemies to the Graces, and can relish no discourse except it be full fraught and farced with Ob. and Sol. Videtur quod sic: probatur quod non, &c. Let them (a Gods name) enioy their Dunses and Dorbels, their Ban̄es and Bam∣bres,

their Royards and blind bayards▪ so they measure vs not by their owne meatwand (making their minds the modell for all men) but giue vs leaue to vse our liberty, and to i∣mitate the practise of prudent Physitians, who apply the medicine to the malady, with par∣ticular respect of the patients temper; not giuing the same potion to a queasie and a steele stomach. For euery plummet is not for euery sound, nor euery line for euery leuel. Al meats are not for euery mans mouth: nor all liquors for euery mans liking. The ignorant mul∣titude and profound Clarks are not to be perswaded with the same arguments. For popu∣lar perswasion the learned prise not: and deepe demonstration the simple pierce not. They must also remember what Saint Augustine saith, Vtile est plures libros à pluribus fie∣ri, diuerso stylo, non diuersa fide, etiam de quaestionibus ijsdem,* 1.83 vt ad plurimos res ipsa perueniat, ad alios sic, ad alios autem sic. That is, It is good that many bookes should be written by many men, & that of the same argument, in a different style, but not of a different faith: that so the same truth may be conueyed to many: to some after this manner, to some after that.

Touching the Translation, I haue not much to say: for I do not professe my self a Tran∣slator, neither do I arrogate any extraordinary skil in the French tongue. (I leaue both to the skilfull Linguists of our moderne languages, as stately Sauile, flourishing Florio, graue Grimeston, facile and painful Holland, &c.) Yet this I hope I may truly say, that I haue expressed the meaning of my Author both truly and fully: and that I haue not lost either the life or the grace of any conceit, where it was possible to be kept. Which I speake not as doting vpon mine own doings: for I am not so in loue either with the work or work∣manship, with the matter of the booke, or the manner of handling, nor the gay coate that I haue put vpon it, as Heliodorus was of his amorous discourse of Chariclea (called the Aethiopian history) who chose rather to leaue his Bishoprick, then to cal in his book. I am rather of Marcilius Ficinus his mind, who hauing translated Plato into Latin,* 1.84 came to his learned friend Musutus Candiot to know his opinion of it: where Candiot after he had perused some few leaues, perceiuing that it would not satisfie the expectation of the learned, considering it was but slubbered ouer, and that it resembled the originall (as Cicero the yonger did his father) in nothing but in name: takes a sponge, and hauing dipped it in an ink-pot, blots out the first page: then turning him to Ficinus; Thou seest (quoth he) how I haue corrected the first page: if thou wilt, I will correct the rest in like sort. To whom Ficinus very mildly answered: No reason that Plato should be disgraced through my default: and so refined it again. (Who notwithstanding hauing done the best he could, by his rusticall simplicitie resembles the maiesty of Plato's style (if we may be∣leeue Scaliger) no otherwise then as if an Owle should represent an Eagle.) If therefore any candide Candiot (for I appeale onely to such as haue skill in the French tongue) shall shew me that I haue done the like in translating this Apologie, and that I haue not attained to the Venus of the French, the finenesse, fitnesse, and featnesse of the phrase; I refuse not the sponge: so that he will correct me, and not controll me. As for the rest, I shal desire them to spare their censure till they haue learned their Littleton. But lest any car∣ping companion should brag that he had found a hole in my coate, and that he could shew where I haue missed the cushion: I do here correct my selfe and confesse a fault in the tran∣slation, Chap. 15. §. 1. which as (in my necessary absence) it passed the presse before I was a∣ware: so if it come to a second reuiew, shall haue his due correction. As for other scapes (sa∣uing such as haue escaped the Correctors care) I know none: except some sciolus shal iudge it a fault to translate à pain & à pot, at bed and board: à pot & à cueillier, at racke and manger: Entre Paris & Lyon, betwixt Yorke and London. Chien de S. Roch: To∣bies dog, &c. As though it were neuer lawfull to translate sexcenta, fiue hundred? And albeit it be bootlesse to complaine of those infinite rubs that lay in my way, and those many

difficulties which encountered me in my course: yet he that shall duly consider the Authors intricate notions, his obscure allusions, his manifold (though not impertinent) excursi∣ons, his continuall repetitions of the same phrase in diuers senses, (for Homers 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 noted by * 1.85 Martial, and Tullies esse videatur by * 1.86 Mountaigne, are not so fre∣quent as Stephens à se propos) and last of all his infinite parentheses, which were e∣nough to exercise the patience of a Saint: will no doubt (if he haue but a graine of candor) aswell with conniuency passe ouer such faults as are triuiall, as taxe those with some easie censure which he shal find to be materiall. As for the rigide censurer (who is crudelis in animaduertendo) I shall desire him but to make triall himselfe in translating of two or three paragraphs, and then I doubt not, Quin fuerit studijs aequior ille meis. Touching the phrase, I desire the lesse fauour: for albeit I am not ignorant that tailers and writers are now in like esteeme; that if they haue not new fashions, they are not fancied; and if the style be not of the new stampe, the author is but a simple fellow, and may put vp his pipes: yet I haue of purpose so tempered my style, as that it might content the iudicious: nothing respecting the iudgement or censure of our finical affecters, who are so humorous: leauing inkhorne phrases and tapsterlike termes for the tauerne; and affected straines of Oratory for the stage: and auoiding especially the French fripperie, because I would not haue it seeme to be a translation.

Now before I conclude, I am to aduertise thee (courteous Reader) that of two editions of this Apologie, I haue here followed the latter, (viz. that of Rigauds Anno 1592.) the rather because I was giuen to vnderstand, that the Author himselfe not long before his death, did reuiew the former edition of Mareses, and left it corrected as here thou hast it. I haue also obserued the seueral sections in euery Chapter as they are in that Edition, & haue added the figures, for thy ease, and for more distinct reference in the quotatiō of pla∣ces: which notwithstanding through the Printers ouersight hath not bin obserued till the 12. Chapter. And whereas thou maist (haply) expect another booke to second this, be∣cause the Author cals it The first booke of the Apologie, (for as Demonax saith in Lucian, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) Thou art to know that as Francis de l'Isle intending to write three books of the life of Charles Cardinall of Lorraine, and the house of Guise, conclu∣ded all in one: so our author purposing to haue added a second (and it may be a third) vn∣to this first; by reason of his great emploiments and manifold distractions, hath shut vp all in one, making the Preface to the Reader serue not only as a specimen but as a supplement in stead thereof: as thou maist better vnderstand, if it please thee to reade the Preface to the second part, §. 2. The materiall faults which corrupt the sense, I haue corrected accor∣ding to the page and line; as thou maist see in the end of the booke, where I shall desire thee to begin to correct before thou begin to reade. In the Preface to the Reader pag. 12. lin. 1••. thou maist (if thou please) for The cudgell marres loue, The cudgel made loue, reade The cudgell kils loue, The cudgell kindled loue. Other literall and lesse faults, which haue escaped either my pen in writing, or the Printer in correcting, I leaue to thy iudici∣ous candor. And thus much (if it be not too much) shall suffice for the present; till this world being ended, I bring thee further newes out of another world. London, Nouemb. 6. Anno 1607. This very day iust one and forty yeares since the first Edition of this Apo∣logy: and the day after the gun-powder Treason.

Notes

• * 1.1

  Walsing. in Rich. 2. pag. 281.
• a 1.2

  Zigaben. in Saracen.
• b 1.3

  Breu. Rom. Pij 5. Fest. O∣ctob. Lect. 6.
• c 1.4

  Nou. Legen. Angl. fol. 90. col. 1.
• d 1.5

  Ibid. fol 37.
• e 1.6

  Ibid. fol. 197 col 3.
• f 1.7

  Alcorā Frāc. l. 1. pag. 144. & Sedul Apol. aduers. Alcor. li. 3 c. 28. §. 11.
• g 1.8

  Engl. Fest. de S. Nicol. fol. 61. col. 3.
• h 1.9

  Iacob. de Vorag. §. 95. lit. C.
• i 1.10

  Nou. Legen. Angl. fol. 261. col. 4.
• k 1.11

  Lomb. hist. de S. Patric. sect 49. lit. A.
• l 1.12

  Discip. de Temp. in Promp. Ex∣empl. lit. E. Exemp. 16.
• m 1.13

  Iac. de Vo∣tag. in vita Georg. lit. A.
• n 1.14

  Ibid. lit. B.
• o 1.15

  Legen. nou. Angl. sol. 161. col. 3.
• p 1.16

  Legen. aur. de S. Domi∣nico. lit D.
• q 1.17

  Capgr. in Romualdo.
• a 1.18

  Lomb. hist. de S. Christina lit B.
• b 1.19

  Ibid. de S. Margareta lit. 8.
• c 1.20

  Engl. Festiu. in die Corp. Christi. fol. 55 col. 3.4.
• d 1.21

  Capgr. Leg. fol 35. col. 4.
• e 1.22

  Rogerus Hou••d. hist. part. 2.
• f 1.23

  Maffae. in vita Ignat. lib. 1. cap. 7 Et Ribad. l. 2. c. 7.
• g 1.24

  Tursil. lib. 1. cap. 16.
• h 1.25

  Iesuit. Catec. lib. 1. cap. 17.
• i 1.26

  Ibid.
• k 1.27

  Marnix. Al∣ueat. lib. 5. c. 1.
• l 1.28

  Theater of Cruelties in Engl. printed in the English Colledge cum Priuil. Greg. 13. Ann. 1584.
• m 1.29

  Coster. orth. fid. de∣mon. in prin.
• n 1.30

  Cochlaeus Staph. &c.
• o 1.31

  Bolsec. in vita C••luini.
• p 1.32

  Coster. Cō∣pend. orth. fid. demonst. cōcl gener. cap. 4.
• a 1.33

  Putean. de morte Bezae. ••t Catech. Ie∣suit. lib. 1. c. 17.
• b 1.34

  Coster. cōp. orth. fid. de∣monst. gen. concl. cap. 5.
• c 1.35

  Idē. ibidem de matrim. Sacrā. cap. 30.
• d 1.36

  D List. ex ••um. Ital.
• e 1.37

  Canoniz. Camp Aqui∣pont. &c.
• f 1.38

  Iesuit. Belg. pro conc. Ex fam. mere. Lond. praesent.
• * 1.39

  2. Thess. 2.9.
• * 1.40

  Vers. 10.
• g 1.41

  Cap. de ref. Praelat. Fascic. ret. expetend. fol 206.
• h 1.42

  Crauam. 21.
• i 1.43

  De caus. cor∣rup. art. lib. 2.
• k 1.44

  Motiu. 5.
• * 1.45

  Balae. Act. Rom. Pontif. lib. 7. in Mar∣cello 2.
• * 1.46

  Reade the E∣pist: to his friend. sect 2. & Chap. 36. sect 7.
• * 1.47

  Mount. Essay. lib. 2. cap. 11.
• * 1.48

  Vit Fran. Iun. pag 3, 4.
• * 1.49

  Epist. Dedic. Praelat. Apol. advers. Alcor. Francisc.
• * 1.50

  De nug. curi∣al. lib. ••.
• * 1.51

  De asse.
• * 1.52

  Epist. sine Tit. Ep. 12.
• * 1.53

  Epist. 7.
• * 1.54

  Innoc. 3. in die Ciner. Serm. 2.
• * 1.55

  In Sagitt.
• * 1.56

  Sup. lib. Sap. Lect. 182.
• * 1.57

  Wats. Quodl. Iesuit Catech. in French. Sparing Dis∣c•••• &c.
• * 1.58

  Catal. Test. vent lib. 16.
• * 1.59

  Coster. Com∣pend. demon. orthodox. sid. Praef. ad Lect.
• * 1.60

  Pineda lib. 23 cap. 20. §. 4.
• * 1.61

  A farthing.
• * 1.62

  Anton. sum. p. 3. tit. 1. cap. 11.

  Angel. de Clau. & Sylv. in verb. Papa. Fumus in ver∣bo Dispens.
• * 1.63

  Saxon. lib. 5. cap. 8.
• * 1.64

  In Alvear. & au Tableau des differens.
• * 1.65

  Ephes. 5. v. 4.
• * 1.66

  Ier. 24.9. & 25.9.
• * 1.67

  De Orat. l. 2.
• * 1.68

  Serm. l. 1. sat. 10.
• * 1.69

  Instit Orat. lib. •• cap 4.
• * 1.70

  Serm. l. 1. sat. 10.
• * 1.71

  Adv. haeres. lib. 1. cap. 5.
• * 1.72

  Adv. Valent. cap. 6.
• * 1.73

  Biblioth. sanc. Tom. 4.
• * 1.74

  1. King. 18.27.
• * 1.75

  2. Kin. ••.21.22
• * 1.76

  Apoc. 17.15.
• * 1.77

  Cen 3.22.
• * 1.78

  1. Kin. 22.15.
• * 1.79

  Isa 14.1••.
• * 1.80

  Isa. 44.15.16.17.
• * 1.81

  2. Kin 23.13.
• * 1.82

  Hos. 4.15.
• * 1.83

  De Trinit. lib. 1. cap. 3.
• * 1.84

  Niceph. Cal∣list. Eccle. hist. lib. 12. ca. 34.
• * 1.85

  Epigram. l. 1▪ sect. 46.
• * 1.86

  Essay. lib. 2. cap. 10.