so infallible in man who operates by election as in beasts who work according to nature and that you can hardly so know beauty as to distinguish the Masculine from the seminine That which proceeds from the facility which nature finds in working with the humid and that which it finds in operating with the temperate That which hath its influence from Venus and that which hath it from Sol and Iupiter The one is seen to incline the inferiour part to condescend to embracements The other makes prudent addes Majesty and respect and brings up the superiour part to a chaste desire of heavenly beauty The one belongs to the feeling the other to the mind The first false the other a true mark of a wise mind If Socrates did consider what Alcibiades was he might quickly know from what fountaine his beauty was derived Some one attributed so much to this beauty which we terme Masculine and which being perfect is a sign of a most exquisitely tempered body that he affirmed that if any such were and once being did endure it would make the subject thereof most calme and happy its senses perfect its understanding eminent its passions moderate and without repining obedient to reason I never did grant it any superiority in Sciences once I condescended to yeeld it in morall actions Now I deny it in all and will grant it no superiority but in those vertues only which serve for the body the appetitive the attractive the concoctive the retentive and the expulsive To speculation the body is a burthen and opposes it self to the working of it The stronger it is the more it withstands and it is strongest when it is most temperate In a dry leane withered body which is almost no body at all you shall find passions almost quite extinguished the understanding in a manner Angelicall a perfect operation and most excellent speculation In bruite beasts the case is different because the reason is likewise so They have need of the bodyes assistance if they will operate well man needs none but onely not to be hindred by it In beasts the stronger it is the more it helps in men when it is weakest it hinders least But be it how it will me thinkes Sâ—crates did not deserve much commendations in this manner of arguing For if from the beauty of the creature which is never perfect neither in man nor woman but in all frail and fading we argue concerning the creatures beauty we shall judge Fidias and Apelles beauties farre to excâ—ed the divine when we set before our eyes their statues and pictures drawen with excellent lines and colouâ—s and of a more lastiÌ„ng substance then our selves You will sâ—y these have no soule Then we mâ—st not ascend to the contemplation of God from lineaments and colours but from the soule The body you'â— say is the shadow of the mind and soule I deny it and will alwayes hold internall beauty which consists in the miraculous framing organizing of this bodily fabrick equally composed by the Almighty in all men to be a more fit and secure ladder for man to climbe up with his understanding towards his Creator than the externall which differing in each one consists in three or foure lineaments and a few colours I will say that Galen tooke a better way then Socrates though each of them proceeded according to his owne art The one being a Physician attributed unto the use of the parts the chiefe praise for the knowledge of Gods greatnesse The other a Sculptor forgetting that he was a Philosopher also attributed it to the lineaments The Angell saith a wise man is the shadow of God the soule the Angels the body the soules And then he wonders that seeing neither Goâ— nor the Angell busie themselves upon the consideration of their shadow to their owne prejudice the soule should forget and lose it selfe in loving and following its shadow But it is not true because this is not the true shadow He had argued much better if he had gone on by degrees thus The Angell is Godâ—s shadow Man the Angel's the Beast man's and Plantâ—s the Beasts Those who fall in love with lineaments and colours in relation to the soule where that is corrupt frame a true case more deplorable then the fabulous tale of Narcissus He was enamoured of his owne shadow they of another mans in one there was a true and reall beauty of body in the other a false supposed one of the mind Plato in a place calls Socrates a hunter as if he went investigating Gods beauty by meanes of that of Alcibiades He knew he had erred if that beauty was joyned with a deformity of the soule and to cover Socrates his defect he feigned vertue in Alcibiades bearing greater affection to his Master then to truth He cals him bonae indolis in whose life there is nothing constantly to be found but uncleannesse What then Shall we blame Socrates and tax him with dishonesty Farre be it from us Hee loved Alcibiades and Alcibiades him with a chaste and sincere love both drawn thereunto by the harmonious proportion of defect and superabundancy Socrates had a most beautifull minde a leane dry squalid body bairy bald and melancholy Alcibiades a most beautifull body a lascivious dishonest intemperate ambitious minde The old man with his eyes enjoyed the young ones beauty he by the eare participated of the old mans vertue A wonderfull exchange more pleasing in Socrates and more profitable in Alcibiades and in both equally honest Alcibiades gives Hipponicus a box on the eare to make sport and a jest amongst his companions yet those which write of Ridiculousnesse exclude pain out of it Peradventure it ought not to be excluded when the person is more ridiculous than the act painfull as we daily see it practised in Jesters a box on the eare is sensible in a child in elder yeares it doth not pain Nature because it will not take away the vigor of the punishment where it hath not given a spirit sensible of resentment hath given a tender flesh to feel it and where an obtuse sense of the pain an apprehensive feeling of the disgrace The blow of the box is not so sensible to an old man as his person is ridiculous to a young one there being oftentimes an apparent deformity seen in them without any apparent pain Alcibiades could not have mâ—de a jest of the blow nor framed mirth out of it had he not first drawn it from the person But if according to the Philosophers opinion Compassion be the daughter of Feare by reason of that which may in like manner befall us how can the young man laugh at the old and not rather compassionate him And if seeing a defect in another which we have not our selves is a cause of comfort rather than griefe in us whence groweth our pleasure in speaking and hearing others evill spoken of And And how ought old men bee grieved at the follies they see in young men
Youth should grieve at the defects of old age and old men laugh at the ignorance of youth But they are not sorry that a young man wants wisdome but onely that he doth not know it and esteem it because they exceeding in this noble vertue the daughter and onely comfort of old Age they are grieved to see that Talent despised for which onely they can bee respected and reverenced Young men laugh at old men because the deformity which they see present being greater than the griefe moves their imagination stronglier than the future on which oftentimes they doe not think and which they know not whether it will happen or no or hope it will be better What a barbarous thing is a young man Let him that will bee safe from him shun him he walks in unknown wayes and I had almost said like a thing mixt of Man and Beast the degree of the mixture is unknown what he will be is impenetrable sometimes they are like Beasts because they doe not make use of reason sometimes worse because they abuse it The overmuch heat hinders wisdome in youth too much coldnesse extinguishes it in old age sometimes it never comes but man passes from immaturity to rottennesse and when it does come it is alwayes late and lasts but a little It is almost the onely one amongst sublunary things which doth not receive the proportion of Periods a Beginning a Being an Increase and Declining Quintilian wonders why all men being made by Nature to be good few are such I to not wonder at it doe rather consider whence it proceeds that the superior part for the most part is not so and whereas it is made to command it obeyes Peradventure the advantage of yeares is a great cause of it in which our sense doth with ease tyranny over us without meeting with any opposition or let from the soule and because they are the first yeares it takes strong root and being many it frames a habit Then comes Reason in and findes the Tyrant already in possession fortified and rooted It must fight against that which he is and that which he hath done it must subdue the forces of sense overcome the resistance of habit and destroy that Nature to frame a new one But why doe we not at the first as soon as we are born attain to reason Peradventure because we would then presently operate without a guide and wanting experience we should precipitate Learned and wisemen induced by a case which happened in our dayes and being singular and almost monstrous makes no president have believed that a Subject may securely passe over from speculation to practice without any further experience I will here set down my opinion therein with all due respect and reverence to famous Writers of great merit If truth onely wâ—re the object of our understanding and not that also which is like unto it there would be no error And if all things could be demonstrated there would be no opinions the deficiency of the one and super-abundancy of the other ruine the world The understanding despairing of demonstrating the truth gives it selfe over to vanity and goes in quest of opinion and not being able to acquiesce in it he raises himselfe higher and seekes to stirre up admiration through novelty seeing he cannot teach and direct with truth He esteems himselfe to be a brave man in Sciences that makes not the clearest but the hardest argument which though it doth not convince yet it overcomes the understanding as if the ones wisdome consisted in the others ignorance and truth which should be the easiest for the understanding to finde as the center of ponderous things is sought out by difficult obscure things How many things are there daily seen which because we know not how they are nor how they are done doe astonish and breed admiration in us for nothing else but onely because we take the lofâ—iest and most difficult way to understand what they are and how performed And afterward if the Artificer doe divulge it we finde it to be an easie and plaine way we acknowledge the error we cease our admiration and remaine ashamed The like would happen in questions concerning Sciences if truth were discored to us and that God did not hide it from man shewing him this great Fabrick of the World keeping him still in disputes not letting him understand it because he will mortifie him The Politick truth of the future being then ordinarily concealed how shall such an understanding find it which is accustomed to elevate it selfe above the matter to seek extravagant wayes to subtilize distinguish invent and imagine that if it doth not pâ—netrate into it it happens because it doth not raise elevate it self suffâ—ciently Then in our case it finds it self in a lowly gross matter not hard to be attained because the understanding doth not reach unto it but because for the most part it goes beyond it One going from Sciences where he is schollar that followes the opinions of those that went before him and he a master that invents and comming to the politick where Experience is Mistress and he a Master that followes it shall commit as many errors as the things are which he invents despairing of ever warranting or assertâ—ng any thing if he doth not turn from being a Master to be a Schollar forsaking speculation which is an enemy to Experience But above all others he shall seldome prove able in politick affaires that is accustomed to interpret the holy Scripture The difficulty proceeds not onely from the difference of tâ—mes God then making for the most part the secondary causes obedient to merit and now letting them oftentimes runne in favour of injustice but likewise from the difference which is between the Divine and Humane intellect the one infinite the other finite this an accident that a substance The holy Ghost doth not speak a word for one thing alone his sense may be interpreted for any thing that is pious for he meanes it all Hee gives scope of altering thoughts interpret and inlarge the old invent new teach with the doctrine and delight with the variety without prejudice of truth But man doth and saith one thing onely for it and and not alwayes for that which he should doe or say In what case then shall that man finde himselfe who comes from interpreting the Divine meaning which is so large and so good and goeth to interpret that of men which is alwayes short and for the most part evill seeing that in the one he cannot erre without he digresse and in the other men have often erred because they have not digressed I doe not say that discourse is not necâ—ssary for man I exclude it in speculative Sciences and admit it in what belongs to practice snow to be snow ought to be white and so ought a woman to be fair and yet notwithstanding if snow were as a woman it would not be white and if a woman were of the
delight in being happy it requires a motion the pleasure is in the becomming so and he that oftenest and most times becomes such hath received most pleasure Such a happinesse doth that man attaine unto that humbles himselfe when he is come to the highest degree he enjoyes a perpetuall delight and yet doth not forsake his stand living in a continuall motion He alwayes humbles himselfe and is still raised up But even as Hippocrates was in mine opinion deceived judging it a good habit to be full of bloud so are they also who judge those men happy that are ful of bloud If any man had represented and set before the eyes of Caesar and Alexander the great and others who were then or are now like unto them the way and meanes whereby they had attained to their happinesse hearing nothing but outcries howlings and horrid lamentations seeing nothing but slaughters ruines of Cities desolation of Provinces Inhabited places made desolate fruitfull places barren themselves encompassed with fire dead carkasses and bloud it would surely strike a terror into them What happinesse is that then the cause of which affrights and terrifies even him that hath attained to it FINIS MARQUES VIRGILIO MALVEZZI HIS CORIOLANUS To the most Reverend Father Sforza Pallavicino Of the Society of Jesus Most Reverend Father I Dedicated my Alcibiades to King Philip the fourth I now dedicate Coriolanus to your most reverend Fatherhood What a happinesse do I enjoy to have the greatest Monarch of the world to be my Master And the greatest wit and most sublime understanding to my Nephew If these two lines which adorn my Writings were but graven upon my Tomb-stone they would fully satisfie my ambition namely HERE LIETH THE SERVANT TO KING PHILIP AND UNCLE TO FATHER PALAVICINE The goer by would therein read the happinesse of my birth and the worthinesse of my choyce And how can these my Writings be but secure protected by the greatest worldly power and defended by the greatest learning I beleeve my affinity will not derogate from mine attestation in witnessing that which your workes have manifested to the world I would I had almost said renounce my kindred rather than betray my judgement and leave being an Uncle rather than to not be a Trumpet of the eminency of your understanding and most rarely singular qualities I would beseech your most reverend Paternity to esteeme of that in mee which is none of mine namely your being my Nephew and I in the mean time will glory to have added the Title of Servant to the Character of Vncle So affectionately kissing your hands I rest Your most Reverend Fatherhoods most bounden Servant and most devoted Vncle Virgilio Malvezzi Bononia April 2. 1648. READER I Doe not professe my selfe so considerate as that I could not erre in mine advertisements neither am I so Vnchristian that I would have any mans reputation to suffer being any way touched by my ignorant mistakes I have therefore thought it good to recall two passages in a booke I set forth whilst I lived in Spaine called The Scale Whereof the one tends somewhat to the disparagement of the Duke of Savoy where I related there was a report that hee complied with the King of France in yeilding of Susa upon composition The other was concerning the Governour of the Bush through whose avarice J said the Towne was lost As for the first though I did not report it of mine own head yet it is so farre from truth that I should imagine I did wrong the sincerity Duke Charles used therein if I did not affirme the report to be false raised by some malicious and interessed persons As for the second I have seen the Cardinall Infante his Letters which testified that the Governour was wanting in nothing that belonged to him for the securing and defending of that place Therefore Reader if thou findest any other places in any parts of my books where I have plainly and unjustly touched any mans reputation I intend here to recall it in generall and will be ready to doe it in particular whensoever mine errors shall be made knowen to me And wheresoever the sense is dubious I shall desire to have it favourably interpreted CORIOLANVS CORIOLANVS his eminent vertues which mingled with some defect made it rather greater than equall obliges Plutarch to attribute the cause of the one to the goodnesse of his nature and of the other to the defect of education From the one he inferres that good soile may overcome bad tillage from the other that let the soile be never so good yet if it continually have bad tillage it will bring forth some bad plant The soile is the Minde the tillage Learning which being of a temperate complexion corrects all excesses and cures all contrarieties It raiseth those that are too low humbles them that are too stout where it findes any hard thing it softens it where any soft it hardens it resembling the Sun which with the same beames melts the Ice and hardens the mire This doctrine is so delightfull that it hath been able to attract the eyes which it could not dazzle I have a long time looked upon it with astonishment knowing that by consenting to it I should betray mine understanding and doubting lest by opposing it I should seem to question a truth and by arguing against education which hath commonly been approved of and most of all by the wisest I should be reputed rash and temerary though by right I should be applauded for it But if a good Citizen ought to expose his life to save the publick why should he not also adventure his reputation for the common service This will be also so much the easier because I mean not to direct my shafts against the thing it selfe but against the manner commending with others Education but not that Education which is commonly practised I represent unto my selfe two trees of the same kinde but in severall places one wilde in the forrest yet in good soile the other growing in a Garden amiddest the tendernesses of tillage and husbandry I see the boughes of the latter more beautifull and springing up its fruit fairer and bigger but the boughes ready to break at every blast of wind the fruit rot in a short time and affording but a weak kind of nourishment I see in the former rougher boughes lesser fruit and not so beautifull but the boughes resisting the fury of the North windes and the fruit not easily corrupted and strong for nourishment The roughnesse of the tree of the forrest yeelds I know not what kind of statelinesse so that Majesty added to the horridnesse brings forth a kind of reverence with delight The tendernesse of the other moves delight with its beauty but in such a manner that it doth in some kinde make the beholder grow tender with looking on it The tree of the forrest is like a vigorous sinewy well-limbed man with strong muscles A garden tree resembles a young and tender maiden
then that which one being present doth frame of himselfe bearing along with it the greatnesse of the actions without the abjectnesse of the matter Because their object is more pure conceived by meanes of the eare then by meanes of the eye that which is heard then that which is seene For a mans actions represented by fame all at once leave a kind of astonishment whereas the other being seen one by one languish the second being scarce come forth before the other be either dead or mortisied Because the Cittizen discovers the defects in his youthfull age which defects leave behind them if not a wound yet at least a scarre from which thing the stranger is free who onely manifests and discovers himselfe in that which is perfect Because envy hath no place in the former nor admiration in the latter Finally it is peradventure with a truer and more ordinary though a more concealed and deep reason for the naturall instinct of hoping for greater remedy in our affaires from the greater difficulty in attaining to it following therein nature it selfe which hath most concealed and made lesse store of those things which are most precious and given most glory to the hardest atchievements As for example there growes an herbe at our very foot and a man stands close by us the herbes are medicinall and the man able to heale us and defend us Yet wee will seeke for such in remote countries as if all our good consisted rather in the difficulty of obtaining then in the quality of things nature having imprinted in us the genius of despising what is obvious known to beleeve that which is most obscure to hope for that which is most difficult to admire that which is furthest off to make all that is great difficult to us either because it hath made it so or because we make it so to our selves Under a Prince it is not impossible but it seldome happens that a stranger shoud arrive to a chiefe degree of honour unlesse the Prince be a Tyrant or that he should continue there unlesse the Prince become one VVith the losse of life he concludes his being a favorite if he doth not maintaine himselfe in it by multiplying of banishments and slaughters But if the Prince be a Tyrant such a one may often arrive to it because the Tyrant feares the Citizens and the favourite may continue because the other makes him to be feared Finally Tullus through Jealousie Malice and hatred born to Coriolanus his vertue under pretence that hee had not prosecuted his enterprise to the destruction of his country caused him to be murthered by a conspiracy of some who were his adherents A mans Country hath in it a retentive quality for such as are borne in it and an attractive one for such as are travailed out of it This consists in the pleasure and delight which the providence of Nature alwayes communicates to needfull things and also in the aire the temperament the influences in the vertue which the place affoorded to the thing which is placed in it and peradventure in a mans being used and accustomed thereunto as much as in any thing else The efficacy and force of this last being full of contrarieties is hard to understand and unfold Sometime you shall heare the Philosophers say that the understanding dejects and dulls it selfe in a knowen thing and greedily turnes to a new one Sometimes you shall see an opinion laid hold of which will not be left to turne to any other although it be new The sense of tasting is tried with assuefaction and desires change of food The same happinesse in the sense of feeling and likewise in the sense of smelling The sense of seeing will seeme to be glutted with the sight of a thing and another which is not so beautifull will seeme fairer to it because it is new Sometimes a man being accustomed to one manner of cloathing will hardly be brought to another fashion but it will seeme ridiculous to him and sometimes also he will change for it as for a better In morall things one shunnes God a mercy custome that as a vice which another embraces as a vertue It is hard to finde out any thing that will make a man love his own destruction Hence growes the detestation of a contrary though it have novelty to take its part The understanding flies towards it because its object is not onely truth but all truths and as such it turns to it if it findes it contrary it turns from it as false and as from an enemy In fashions of Cloathes the sight will not endure a fashion much discrepant from the wonted and accustomed one and the fashions altering daily the change is not very sensible whereby a man comes to bee fatisfied and perswaded by the novelty without hitting upon unlesse it be in a very long time the contrary which he would abhorre The taste feeds upon food which in the beginning is unlike but in the end semblable the long use of it makes the body like unto it and consequently diminishes the delight seeing the appetite would have the unlike but yet you shall not see it for all this runne to that which is quite and immediatly contrary Assuefaction also likewise makes a great difference in the senses namely where they are meerly spiritall or any way materiall for this helps satiety and diminishes the taste which may manifestly be perceived in the self-same beauty sometimes seen and sometimes enjoyed All the love Nature hath put in man towards his native Countrey cannot hinder him from being drawn out of it either by necessity interest or ambition or any other powerfull motive And truly as for a mans health when all other remedies faile they use change of aire so for an averse Fortune it is good to change the Climate The aire nurses the spirits and with them I had almost sayd changes the understanding because it alters its chiefe Instruments Food causes a new temperament and therewith new behaviours The Climate changes the Influences these the Inclinations and all altered together make an alteration of Fortune Many goe without it because they will not follow it and many because they cannot finde it forsaking sometimes that vocation in which they had it and sometimes not discerning the true place where they might have attained to it Most part are of opinion that travell makes many worthy men I see the effect of it but cannot as yet discern whether it be a cause or a figne and token of their worth A cause if by reason that one seeing himselfe destitute of many meanes is forced to make use of his own vertue which restrained betweene contraries increases the more A signe if to overcome the many allurements of ones native soile and forsake it is required a great spirit a valiant and magnanimous heart whereby a man may come to attaine to eminent glory I believe there are but few so wicked as to become enemies of their Country though
remerity is unlimited The free putting a mans life into that mans hands whom he hath wronged is the greatest satisfaction that can be given 108 Temerity is an act without reason 108 There can be no eminent understanding without some parcell of folly 99 A great understanding causeth constancy a weake one obstinacy 145 He that is best if once he begin to be bad becomeâ— the worst 73 It is a great misfortune for a man to have worth and want repute and a far greater to have repute and want woâ—th 149 Peauty and eloquence are unprofitable weapons against wrath or fury 117 Youth should grieve at the defects of old age and old men laugh at the ignorance of youth 44 The Table of the chiefe heads discoursed upon in the Life of CORIOLANVS Coriolanus his defects attributed to want of education p 175 Whether education to Learning Sciences be good for all sorts of men p 176 Why the Romans honoured their Citizens for some brave acts with Oaken Crownes 182 All vices ought to be punished and all vertues rewarded 183 Impuniâ—â—e of offences is sometimes a reward p. 183 The vulgaâ—s reward is money a Noble mans honour 185 How rewards came to be altered 186 The same things are not in esâ—eeme every where 187 Nature desires that most which is most necessary 187 Riches the root of evill 188 Punishments changed by Tyrants 190 In what consists reputation 191 Who are fittest to command 193 Coriolanus rejoyced to have his mother heare of his worthy actions 194 Why anothers joy increases ours 195 Sannieticus King of Egypt 198 Coriolanus deâ—iring to bee chosen Consul by the people puts off his Senatoriall Robes 201 Why he did so 202 To judge of vertue truely wee must see it naked 204 Coriolanus termed proud and impatient and the cause of it 207 The vertue of choller in man 208 How humors in the body and passions in the mind may produce good effects 210 Wherein consists Patience 211 Women subject to impatience as well as men and the cause thereof 213 Why women being wrathfull are not valiant 214 How the common wealth of Rome might have made good use of Coriolanus his imperfections 216 Some defects are tolerable in young men and some vertues improper for them 218 Patience vertually containes all other vertues 222 A mans talents ought to bee imployed in due time 224 It is an unhappinesse for a man of worth to be born under a Tyrant or in a corrupt common wealth 226 The Ostracisine hindered the increase of the Athenian common wealth 227 The fortune of a Kingdome or common wealth may be transferred to another in the person of one man 228 A mans fortune decayes as his vigor 229 Coriolanus flies to the Volsci and is entertained by them 231 Man will give any thing to attaine his ends 231 Sometimes a man seekes to oppresse him whom he hath raised p. 232. and undoe what he himselfe hath done 234 One contrarie cures another if the contrarie bee not mistaken 235 Compassion and envie are the two ordinarie passions of great ones 236 Of favorites 238 Some desire greatnesse for their owne benefit some for the good of the common wealth 242 From different ends proceeds a different working towards them 243 Some love the person some its vertues 244 Mans life a warfare 248 Fortunes wheele cannot be fired 248 A stranger admitted in another common wealth to high degrees is in great danger 255 Every man hath a desire to his owne countrey 255 No man can hate his owne country though hee hate a prevailing party in it 256 Divers causes may provoke a man to bring in strangers to oppresse his native country 259 A man may rashly doe his countrey such a wrong as he cannot afterwards remedy 265 Coriolanus more fit to be compared with Cato then with Albiciades 268 Envie followes Humane glory 249 It is a great fortune to dye when fortune is at the highest 251 How Sejanus gained Tiberius 240 The Translator to the READER HAving this void Page lefâ— I thought good to set down therein this briefe explanation of the word Ostracisme which thou shalt finde in severall places of it The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies shells For the Athenians intended to put it in use the Citizens at the least to the number of six thousand for otherwise it was no lawfull nor full Assembly at a day appointed brought every man a shell whereon was written the name of him whom he would have banished and threw it into a place prepared for that purpose And the Magistrates telling the said shells he whose name was found written upon most of them was proclaimed banished for ten yeares Vale. FINIS Courteous Reader These Bookes following are Printed for Humphrey Moseley and are to be sold at his shop at the Princes Armes in St Pauls Church-yard Various Histories with curious Discourses in Humane Learning c. 1. THe History of the Banished Virgin a Romance translated by I. H. Esq Fol. 2. The History of Polexander Englished by William Brown Gent. Printed for T. W. and are to be sold by Hum. Moseley in Folio 3. Mr James Howells History of Lewis the thirteenth King of France with the life of his Cardinall de Richelieu in Folio 4. Mr Howells Epistolae Hoelianae familiar Letters Domestic and Forren in six Sections Partly Historicall Politicall Philosophicall first Volume with Additions in 8o. 1650. 5. Mr Howells New vollume of Familiar Letters Partly Historicall Politicall Philosophicall the second Volume with many Additions 1650. 6. Mr Howells Third Volume of Additionall Letters of a fresher date never before published in 8o. 1650. 7. Mr Howels Dodona's Grove or the Vocall Forrest in 120. with Additions 1650. 8. Mr Howells Englands Teares for the present Warres in 12o. 1650. 9. Mr Howell Of the Pre-eminence and pedegree of Parliament in 12º 1650. 10. Mr Howells Instruction for Forren Travels in 12o. with divers Additions 1650. 11. Mr. Howels Vote or a Poem Royall presented to His Majesty in 4o. 12. Mr. Howels Angliae Suspiria Lachrimae in 12o. 13. Policy Vnveiled or Maximes of state done into English by the translator of Gusman the Spanish Rogue in 4o. 14. The History of the Inquisition composed by the R. F. Paul Servita the compiler of the History of the Councell of Trent in 4o. 15. Biathanatos a Paradox of Self-Homicide by Dr. Io Donne Deane of St Pauls London in 4o. 16. Marques Virgillio Malvezzi's Romulus and Tarquin Englished by Hen. Earle of Monmouth in 12o. 17. Marques Virgillio Malvezzis David persecuted Englished by Rob. Ashley Gent. in 12o. 18. Marques Virgillio Malvezzi Of the Success and chief events of the Monarchy of Spain in the year 1639. of the Revolt of the Catalonians Englished by Rob. Gentilis 12o. 19. Marques Virgillio Malvezzi's considerations on the lives of Alcibiades and Coriolanus Englished by Robert Gentilis in 12o. 1650. 20. Gracious Privileges granted by the