who in one day shift themselves often and are not the men that they were neither in regard of their mind nor happily of their fashions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith excellently Saint Nazianzene to this purpose Orat. de Spir. Sancto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are not mixt creatures onely but also contrarie both to others and to our owne selves not continuing truely and intirely the same not so much as one day much lesse our whole lives but both in regard of our bodies and in regard of our soules or minds perpetually flowing and perpetually changing From this mutabilitie and inconstancie of mans will wee may first deduce Varietie of fashions and customes But secondly differences of places and times cause difference of fashions and customes and this of necessitie For it is not possible for many reasons that men that live under different clymates should all live after one fashion nor that the inhabitants of one place the state of things altering often as it doth should alwaies live after one sort Hence are in different places and Kingdomes at all times and in the same places and Kingdomes by certaine revolutions of times sometimes longer sometimes shorter different fashions different customes different lawes Old fables tell us of one Epimenides who after a continuall sleepe of fiftie yeares awaked with amazement finding a new world every where as of men so of fashions since hee had seene it last Let this long sleepe goe as well it may for a fabulous thing the effects of it I am sure his amazement I meane might have beene credible enough though the sleepe had beene shorter by many yeares In some Countries for all Countries are not equally light and phantasticke and they are happy Countries that are lest if men should but put on those clothes that they left of but foure or five yeares agoe and use those fashions that then were in use they would seeme even unto themselves ridiculous and unto many little lesse then monstrous The consideration of this varietie affords as unto the Naturalists matter of speculation how even herein nature delights in varietie so unto the Divine matter of indignation to see the vanitie of mortall men who for the most part spend themselves wholly their wits and their lives upon things so transitorie and spend little or no time at all upon the onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as both Philosophers and the Scriptures are wont to speake God that is and his service and the Knowledge of his Truth which are the onely things that are permanent and have realitie of existence in this World and therefore commended unto us by Christ as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all our many cares and businesses in this World the one only thing that is profitable necessary But to forbeare that which I find already done by divers Divines Naturalists and others fully and sufficiently I shall here onely observe the power and providence of Almightie God who as hee can out of darkenesse bring forth light so can turne these wretched effects in themselves of mans frailtie and corruption to be the meanes in part of his happinesse I say therefore that what in the Heavens the Sunne and the Moone divers Starres and Planets are for the naturall division of times to divide the day from the night to be for signes and for seasons and for dayes and for yeares Gen. i. 14 without which division of times and seasons there would bee no living in this World so varietie of fashions and customes serve unto man for the Civill or politicke distinction of the severall times and ages of the World without which there would be little certaine knowledge and little or no truth amongst men By varietie of customes I here understand also varietie of languages and dialects and words all which depend of custome as much if not more then any other thing of the World besides as elsewhere shall be shewed as conducing to the knowledge of the Truth in this World no lesse then varietie of manners Now to make this good that I have said I must first of all suppose which I thinke no man will deny that by bookes especially wee come to the knowledge of Truth Of truth in generall by bookes especially in some peculiar objects of Truth as in matters of Historie wee have them onely to trust to And in matter of bookes the Authors of the bookes and the times when the Authors lived is mainely considerable For accordingly doe wee give credite especially in point of Historie and truth of religion to the Bookes themselves more or lesse for the most part In many things this alone to know the Author of the booke is enough to decide many controversies But what if the Title deceive us and some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of some idle braine of our age represent it selfe unto us upon the stage under the gray haires of authenticke antiquitie Have there not beene such impostors at all times who have attempted would I could say they have attempted it onely to abuse the World with supposititious Titles and Names What profession so sacred or so vulgar that hath not suffered in all ages by this kind of men Divines Lawyers Phisicians Philosophers Historians have in all ages complained of them and in those ages when by reason of the ignorance of the times men have not beene able to discover them what errors and absurdities both in matter of knowledge and practise both in the Church and in the Commonwealth have ensued thereupon to those that are learned is not unknowne I am sure and I may not so far digresse at this time to satisfie the ignorant Of all noble Impostors in this kind I will instance but in one Annius Viterbiensis a Monke by profession who lived some two hundred yeares agoe having attained to more then ordinary knowledge both of the tongues and Histories applyed himselfe by his knowledge and proficiencie not to helpe but to cheat the World To that end hee counterfeited divers ancient Historians of best note and greatest antiquitie as Berosus Manetho Catonis Origines and the like which had not beene heard of in many ages and wrote Comments uppon them himselfe being both Text and Comment that the World might have the lesse occasion to suspect his fraud and passed so current for a long time that even to this day though followed and discryed by divers learned men of all nations and professions many can scarce perswade themselves that so many fine Titles and shewes should be but a piece of juggling Now what shamefull errors and mistakes in point of History both Ecclesiasticall and Civill they that have trusted unto him have beene led into by this jugglor any man may imagine and many have written of it Now the ordinary and surest way generally to find out a counterfeit Author in this kind is by his style and by an accurate examination of those particular fashions and customes that he doth either obiter which can hardly bee avoyded in
otherwise would be due unto it Now the knowledge of Truth being a matter of such moment to happinesse as wee have said it is much to bee lamented that the search of it should bee so difficult as it is so beset with sundry rubbes and impediments so shadowed with many false colours and lineaments as it is to bee feared that many men after no small paines and studie to find out what Truth is in stead of finding what might satisfie them concerning the nature of Truth begin to doubt whether there be any such thing in rerum natura and by consequent whether any such thing truely and really as Vertue and Iustice according to that miserable complaint though uttered by him upon another occasion of dying Brutus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O wretched vertue hitherto have I carefully exercised thee as a thing true and reall but now I see that thou art meere words and wind And in very truth if a man shall as it were from some higher place raised with the wings of philosophicall contemplation as an indifferent judge or but spectator take a generall view of the surface of the earth diligently observe and looke into the actions and endeavours of mortall men hee shall cleerely see that that which all ingenuous men aime at and most even wretched worldlings doe pretend unto is truth but that truth so generally professed both by the one and by the other for truth in some whose grosse and earthly temperature is most uncapable of heavenly both thoughts and hopes to bee nothing else but meere policie and private secular interests in many others of a purer mould or metall whose meaning is good and sincere nothing else in effect but meere partialitie prejudice presumption resolute obstinacie and the like being all the fruits and effects of either blind ignorance the more blind the more confident alwaies in too much heate and eagernesse the naturall distemper of most men or lastly if not of all these together yet of some one of them especially of long use and custome Shewes and colours and appearances and pretences of truth in great store every where reall and solid truth hee shall see but little any where and that too in many places either silenced or forced by unjust violence into corners Vpon one of these impediments that I have mentioned I purpose at this time to fixe my contemplation being one of the chiefest if I bee not much mistaken my selfe of those many things that cause truth to bee mistaken by men and that is Custome That men both in their actions and in their judgements are most swaied by custome hath beene the observation of many wise men of old and is most apparant by daily experience to them that shall observe it with diligence Non ratione componimur sed consuetudine saith Seneca Epist 123 and elsewhere speaking of the actions of men As those things are which men are used unto so are their judgements saith Aristotle in his Metaphysicks lib. 1. parte 2. c. 3. Rabbi Ben Maimon commonly called Rambam the most judicious Rabbin that ever was known to the Christian World in his excellent booke called More Nevokim having insisted out of Alexander Aphrodisaeus as he professeth himselfe of three maine particulars which usually hinder men from the knowledge of truth addes a fourth of his owne observation as considerable in his judgement if not more then any of the former and that is saith hee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Custome and Education What word was used by the Author himselfe I know not For he wrote this booke in Arabick and the Hebrew is but a translation But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used by the Hebrew translator for custome is very proper in this place comming from a simple Verbe which among other things signifieth fallere dolosè agere which is the very thing the Author doth here charge custome of Amant enim homines saith he naturâ id ad quod sunt assuefacti propendent ad illud And then after some instances taken from daily experience goes on thus as the late Latin Translator renders him Idem planè accidere solet homini insententiis opinionibus quibus innutritus est ut pro amore illarum ab illis dimoveri nequeat Quae causa est ut homo saepe non possit apprehendere veritatem quia scilicet illa sequitur quibus assuefactus est c. Neither is there want of many plausible pretences to make this power or tyranny rather as Saint Chrysostome doth usually stile it of custome to seeme as reasonable as it is generall For first Naturalists tell us that Consuetudo tanquam altera natura so Aristotle and Gallen elegantly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Custome is an adscititious Nature Both Civilians and Canonists tell us not onely that consuetudo optima legis interpres that is much that it should be so but plainly that consuetudo derogat legi abrogat legem yea some of them that consuetudo illicita licita facit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the resolution of the Councell of Nice in matters of the Church and to enquire of the former age and to stand upon the wayes and there to looke for the good old wayes is the way that the Prophet doth teach us both to truth and righteousnesse to wit to consult with Antiquitie which is nothing else but a continued custome as custome is nothing else but actus saepius multiplicati as it is defined by Lawyers and Schoole-men Besides Philosophers tell us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is in being and that wee call Truth are all one And what is custome but that which is in being And if any to shew a difference shall adde that Truth is that which is hath beene and shall bee which is as much as to say that it is eternall wise Salomon seemes to say as much of custome when intreating of the varietie of mens labours and actions hee useth these words The thing that hath beene is that which shall bee and that which is done is that which shall be done and there is no new thing under the Sunne Is there any thing whereof it may he said See this is new It hath beene already of old times which was before us So another a King too and as wise a King of a heathen as Salomon He saith he that seeth the things that are now hath seene all that either was ever or ever shall bee For all things are of one kind and all like one unto another And in another place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What ever it bee that is now done here is the same that hath alwayes beene and ever shall be and is now done in all places which is spoken by him as appeares there not of things naturall lest any man should mistake but of mens actions and fashions Anto. vi 34.x.12 To these things if any shall reply that consuetudo quae non est rationabilis is not properly consuetudo but corruptela and
mingle mangle or what ever they will of sublunarie things had they well viewed it with more rationall eyes then they did as Plinie well in a place speaking of the gnat If my memory faile me not nusquam natura magis tota quà m in minimis that the power of Nature was greatest in her lest workes so would they with admiration have said of it that nusquam potentior natura quà m in maximé fragilibus or if you will have it in the words of Saint Paul that ye may know God to be the same God in things naturall as hee is in things spirituall as in truth there is but one truth both of things spirituall and naturall that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it is the heighth and perfection of the divine power to shew it selfe most powerfull in those things that are most weake Thirdly it is further to be considered that where custome makes an alteration and becomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ascititious nature yet doth it seldome so overcome nature originall but that it hath some force and secret operation in and upon the subject the lesse visible the more powerfull yea the more dangerous as it prooves oftentimes So through custome a man may bring himselfe to an habite of intemperance that it shall not bee in his power nor safe for his body perchance to returne unto sobrietie Yet neither is it at first without danger it is death unto many to attempt it and if Gallen may be credited it is a great chance if at the last though the inconvenience of it bee not presently perceived it doe not proove some way or other pernicious What if some intemperate men attaine to 60. or 80 They may thank the strength of their nature for it which bad custome could no sooner overthrow and had they beene sober men it is more then likely their life how long soever might have beene longer by 20. yeares at lest So a man through continuall labour and industrie may doe much in the pursuite of some art or science yet if hee have not a genius to it a naturall aptitude and disposition he shall never attaine be his labour never so great to any great perfection whereas lesse labour in a way more sutable to his nature might have made him excellent Hence is that Praecept of the Poet Tu nihil invita dices faciesque Minerva that we doe nothing invita Minerva that is as Tullie doth interpret it in his first de Offic. adversante repugnante natura I omit many pregnant passages to this purpose of the two great Naturalists Hipocrates and Gallen which you may read either in themselves or if that will serve your turne in Huart his Examen des Ingenios They are all for originall nature and without it they thinke all labour is lost So saith Seneca too Inclinandum quò te vis ingenii defert Malè enim respondent coacta ingenia reluctante natura irritus labor est I must confesse I am not altogether of their opinion neither was Plutarch I am sure and examples there be if wee were now to argue the case good store to the contrary Neverthelesse their admonitions I acknowledge are to good purpose that Parents and Masters should carefully observe the naturall inclination of youths before they designe them to any particular profession This for the most part is the safest way That 's enough though we say no more Fourthly besides in many things when a man hath done all that art can and industrie yet cannot he bee secure but that nature Originall may returne and shew her selfe upon the suddaine and that to his cost as it may proove As for example wee read of divers that have taken great paines to tame wild beasts that they might use them as familiarly as wee doe commonly those which are tame by nature And we read withall of divers who have found by wofull experience that forced nature is of those things which by a wise man may not be trusted Witnesse hee of whom Martiall speakes ii 75 Verbera securi solitus Leo ferre magistri Insertamque pati blandus in ora manum Dedidicit pacem subito feritate reversa Quanta nec in Lybicis debuit esse jugis and de spectac x. Laeserat ingrato Leo perfidus ore magistrum Ausus tam notas contemerare manus c. The Poet therefore had some reason though it hold not in all things equally when he said Naturam expellas furca licet usque recurret Et mala perrumpet furtim fastidia victrix Fifthly it hath beene observed of some free stones that when they are used in a building if they bee laid in that proper posture which they had naturally in their quarries they grow very hard and durable against both time and weather if that be changed that they consume and moulder away in a short time Certainely art may doe much and custome much but to follow nature where nature herselfe hath not degenerated is alwaies both the surer and most commendable And so I shall conclude this part of the power of custome in things naturall with the words of a Heathen but such as may become a Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O nature from thee are all things in thee all things subsist and to thee all tend What ever it be that fits thee well fits me likewise as being part of thee Nothing that thy seasons beare is to me as either too forward or too backeward unseasonable c. THe ancient Greeke Philosophers said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This world is but a change and the Apostle speaking of the World very elegantly and emphatically cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intimating thereby that this World to speake of it truely and properly is rather a matter of fashion then of substance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Theophylact upon the place lately most elegantly printed in London as the happy first fruits of a greater harvest of Greeke Manuscripts to bee set out here in England to the great honour of this Realme and the no lesse contentment of all true lovers of learning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or fashion to teach us that all the things of this present world are but objects of the eye onely and serve but for a shew as things meerely superficiall without any either stabilitie or substance in themselves It is so if wee consider those things which both in regard of their forme and matter are meerely naturall and it is so if wee consider those which have their existence in and from the will of man The body of man is not so mutable as his will is nor the persons and outward features of men so different one from another as their minds Nova vita novos mores postulat saith the Comick Wee have more reason to say Novus dies novos mores And yet that is more then wee can truely say of many
received which certainely they found not in those Originals In the same Manuscript where the Dispensation that I have spoken of concerning the falsarie Monkes is registred I remember to have read a strange Note so it seemed unto me concerning ancient Charters and evidences when they first began to bee in use in this Countrey which Note because it is of great consequence in case it should proove true for the better conviction of many supposititious Charters pretended to be of great antiquitie I will here set it downe as it is there to be seene Sanctus Ethelbertus Rex Angliae qui suscepit Christianitatem a Beato Augustino misso a Beato Gregorio Papa Anno Dom. DXCVI. in Ecclesia Christi Cant. dedit eidem August successoribus palacium Regium sedem perpetuam in Civitate Doroberniae quae nunc dicitur Cant. cum Ecclesia veteri quae ab Antiquo tempore Romanorum ibidem fuerat fabricata quam ipsemet Augustinus Sancti Salvatoris nomine dedicavit post consecrationem suam Arelatenis factam Statuit idem Rex authoritate Sanctae Romanae Ecclesiae ut in Ecclesia Cantuar ordinem Monasticum Monachi in perpetuum observarent ne primorum videlicet praedicatio Monachorum a memoriâ deleretur sed semper recens in mentibus succedentium perseveraret Dedit etiam idem Rex possessiones amplas praedictis fratribus infra Civitatem Cant. extra exinde dicta Dorobernensis Ecclesia propter primatum quia inde primò Christiana Religio emanavit Regnum Anglorum illuminavit sicut Rex ipse tenuit suas terras consuetudines liberas quietas in suo dominio ita Archiepiscopus Ecclesia praenominata tenuit terras suas consuetudines suas omnino liberas quietas in suo dominio inconcussé habuit dicta Ecclesia Cantuar. omnimodas libertates consuetudines suas in possessione pacifica sine interruptione cujusquam ex consuetudine antiquo more sine cartis vel monumentis Regiis usque ad tempora Whytredi Regis who dyed the 23. of Aprill in the yeare of our Lord 725. having reigned 34. yeares and sixe months according to Beda's calculation cujus munumenti tenor talis est This I commit to the further consideration of the learned antiquaries of this land not willing in a matter of such moment to interpose my judgement either way and certaine besides that much may bee said both for it and against it Onely that the matter to them especially that know nothing but what is now done may not appeare altogether incredible I shall put the reader in mind of a passage of Ingulphus who speaking of the times of William the Conqueror hath this observation Conferebantur etiam primò multa praedia nudo verbo absque scripto vel chartâ tantum cum Domini gladio vel galeâ vel cornu vel cratera plurima tenementa cum calcari cum strigili cum arcu nonnulla cum sagitta Sed haec initio Regni sui posterioribus annis immutatus est iste modus So much of the good that comes unto the World from this varietie of fashions and customes the wretched effects in themselves and the meanes withall in this age especially of mans vanitie and miserie We have touched upon it rather then treated of it For indeed to speake of it fully it would require a large Treatise by it selfe But whatsoever the use of this kind of knowledge be I thinke there is not I speake it for the further incouragement of them that will take paines in this kind any kind of knowledge that can afford more content and pleasure to an ingenuous mind For since that the severall ages of the World differ little one from another but by those outward markes and recognisances of different rites and customes Hee that knowes certainely as it may be knowne by a practized Schollar in this kind of learning what hath beene the particular estate if not of all since there are not bookes extant of all yet of most ages of the World wherein they differed one from another and wherein they agreed what peculiar and what common to every one he doth as it were enjoy the memorie of so many yeares and so many ages past even as if hee himselfe had lived all those yeares and outlasted all those ages Hence it is that Antiquaries are so taken with the sight of old things not as doting as I take it upon the bare either forme or matter though both oftentimes be very notable in old things but because those visible superviving evidences of antiquitie represent unto their minds former times with as strong an impression as if they were actually present and in sight as it were even as old men looke gladly upon those things that they were wont to see or have beene otherwise used unto in their younger yeares as injoying those yeares againe in some sort in those visible and palpable remembrances As for those men that have not this knowledge though they be told that such things bee ancient yet for want of that knowledge and judgement which might satisfie them that they are so in very deed and because happily they know little or nothing of former ages the present representation whereof occasioned by those ancient evidences might affect their minds it is no wonder if the sight of such things be unto them as either pleasing colours to the blind or sweete Musicke to the deafe And now having done with the good Vses of this Varietie through Gods great mercy wee are to consider the bad use of it which I feare is more generall through corrupt man his wickednes partly and partly his ignorance That in things of themselves indifferent as in matter of eating and drinking of cloathing of civill complements and the like there should be Varietie of fashions and customes in the World according to differences of either places or times can bee neither occasion of wonder nor offence unto any that is not a great stranger unto the World or rather indeed unto reason and common sense it selfe But in matters of right and wrong of that which is just or unjust lawfull and unlawfull that there should be so much difference among nations all consisting of men reasonable by nature not them onely that are of different Religions but even them that professe but one Truth yea in the same nation at severall times is that which gives occasion both of wonder and of offence unto many of error and wickednesse unto more and hath wrought so farre upon some as to make them peremptorily to affirme that there is not any reall difference in nature betweene right and wrong but only in the opinions of men grounded chiefely upon custome Cùm bonum malum natura judicetur ea sint principia naturae certè honesta quoque turpia simili ratione dijudicanda ad naturam referenda sunt Sed perturbat nos opinionum varietas hominumque dissensio quia non idem contingit
simplicitie His words are consuetudo initium ab aliquâ ignorantiâ vel simplicitate sortita in usum per successionem corroboratur de virgin vel c. i. Hee might have added which is added by others another ground of many Lawes and customes which is wilfull injustice and want of a good conscience the rarest thing of the world though nothing bee more commonly pretended It doth therefore much concerne every particular man them especially that take upon them to bee men of judgement and understanding as not to controle the received Lawes and customes of their countries the alteration whereof belongeth not unto them So to understand as neere as they may what Lawes and customes are absolutely good and warrantable in themselves and which are tolerated and maintained onely for the peace and concord of the Commonwealth Here therefore is a maine difference to be made betweene those things that the Law doth command and doth oblige us unto and those things which if wee doe the Law doth allow but not command betweene those things that wee doe as good subjects unto the King and his Lawes and those that wee doe of our owne inclination taking the advantage of the Law What Christ once said unto his Disciples If your righteousnesse exceed not the righteousnes of the Scribes and Pharises the strictest men for their old lawes and customes that ever were you shall never enter into the Kingdome of Heaven is in this sense applyable unto all men Such a Legall life will never bring them unto Heaven Therefore the Canonists teach us that consuetudo may liberare à paenis civilibus indeed but cannot à paenis gehennae if in itselfe it bee unconscionable and unreasonable And they are not the Canonists onely that teach us this doctrine but even our owne Lawyers that have taken the greatest paines to uphold the credit and maintaine the Iustice of our Lawes Many unlearned persons saith one of them beleeve that it is lawfull for them to doe with good conscience all things which if they doe them they shall not bee punished therefore by the Law though the Law doth not warrant them c. and so goes on setting downe for example some particular cases of those things which a conscionable Christian is bound unto to save his soule though hee cannot be compelled unto it by the Law D r. and Stud. lib. 1. c. 19. And in such cases saith the same Author in another place he is in conscience as well bound if he will save his soule as hee were if hee were compelled thereto by the Law c. If there bee not then besides the Law of the Land a law of reason and conscience to regulat our actions by we are certainely but in bad case in point of eternall salvation HAving treated hitherto in this second part of the Varietie first then of the power and validitie of custome in things civill it will not be improper that I adde somewhat of words also and of the power that custome hath in matter of words and speeches For though many men for want of knowledge and experience thinke that words are but wind and therefore account no subject that is about words to bee very materiall or worthy the studie of a serious man yet wiser men know full well that in very truth there is nothing that setteth men on worke so much or causeth so much stirre in the World as words meere words doe and have alwayes done that words have beene the occasion of many warres by which many great Cities and Countries have beene overthrowne that words have caused bloudy strifes and persecutions even in the Church not words onely as they were intended and should have beene understood but even mistaken through ignorance It was once said of some ancient Philosophers Sentit idem Aristo quod Xenocrates quod Aristoteles loquitur alio modo ex hac autem non rerum sed verborum discordiâ controversia nata est c. A happy thing it were for the World that words were well understood every where and all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all strifes and contentions about words quite taken away But that will not bee as long as the World indures it is in vaine to wish it though not to wish it be the part of either an ignorant or uncharitable man But I have nothing to doe with words here but as custome my present subject hath to doe with them to wit to shew the power of custome upon words and some remarkable effects of this power A. Gellius saith well in a place consuetudo omnium rerum domina sed maximè verborum and Quintillian yet more fully that consuetudo est certissima loquendi magistra utendumque plane sermone ut numo cui publica forma est and againe Ridiculum malle sermonem quo locuti sunt homines quam quo loquuntur sane quid est aliud vetus sermo quà m vetus loquendi consuetudo So Horace and divers others who all agree in this that vvords and all right speaking goes by custome and whereas in other things custome as hath beene shewed is an usurper upon right here her soveraigntie is acknowledged to bee naturall right and custome in matter of words and language being in the judgement of wisest men but one thing for the most part Now therefore to speake of it somewhat more distinctly First custome makes vvords that were but sounds before to bee vvords that is to signifie somewhat As for example it makes the sound that those three letters G. o. and d. being put together doe make to signifie unto us of this nation the Lord and maker of all things For of itselfe vvhy these three letters should represent such a thing there is no ground in nature but custome It is true the Stoicks of old were of another opinion and it became a great controversie among Philosophers vvhether vvords vvere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by nature or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by imposition at pleasure Origin in few vvords states the question thus Aristoteles sentit positu nomina Stoici putant Naturâ esse indita imitantibus primis editis vocibus res ipsas ad quas nomina imposita sint qua ratione Etymologias inducunt And A. Gellius to the same purpose Nomina verbaque non posita fortuito sed quadam vi ratione naturae facta esse P. Nigidius in Grammaticis Commentariis docet rem sane in Philosophiae dissertationibus celebrem Queri enim solitum apud philosophos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Saint Augustine handles it at large in his de Dialectica to whom and to Gellius I referre them that would know more of it Hereupon the Stoicks did earnestly bestirre themselves to find out and penetrat into the Etymologie of every word and to shevv the reason of it in nature but to speake truth their labour tended rather to make sport unto the idle then to give satisfaction unto the soberly curious Yet the