Golden epistles contayning varietie of discourse both morall, philosophicall, and diuine: gathered as well out of the remaynder of Gueuaraes workes, as other authors, Latine, French, and Italian. By Geffray Fenton.

Golden epistles contayning varietie of discourse both morall, philosophicall, and diuine: gathered as well out of the remaynder of Gueuaraes workes, as other authors, Latine, French, and Italian. By Geffray Fenton.

Table of contents

Title page

To the right Honorable and vertuous Lady, Anne Countesse of Oxenford. Geffray Fenton desireth long and Honorable life.

The contents of euery perticuler Chapter.

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To the Gouernour Angulo, declaring many good doctrines, with other consolations to such as are Widowers.

To Sir Peter Giron, banished into Oran, comforting such as liue in exile.

To Don FREDERIQVE of Portingall Archbishop of Sarragoce, and Viceroy of Catheliogne, wherin the Author recommends to him a Letter of ye Emperour M. Aurelius.

To the Duke of ALVA, conteyning an exposition of a text of the Apostle, with other antiquities.

To don FARDINANDO de TOLEDO, to whom ar expounded two Authorities of the Scripture, and the custome of the Egiptians in the death of their frendes.

A discourse afore the Emperour CHARLES the fifth, Wherein is handled the Pardō that Christ demaunded of his Father for his enemies,

To what purpose or intentions tended all the speaches of Iesus Christ.

¶That when CHRIST our Lord gaue pardon he left nothing to forgeue.

That God was wont to be called the God of vengeance, and now is he named the Father of mercie.

A discourse afore the Emperour wherein is touched the Conuersion of the good Théefe.

The good THEEFE hauing no other thing to offer to God, offered him his hart and his tongue.

How wickedly the euill THEEFE spake hanging on the Crosse.

The good theefe rebuked his fellowe hanging on the Crosse.

A discourse, expounding this text of the Psalme.

For such as enter into Religion.

An other discourse tending to religion in a Chapter generall.

Instructions still tending to men entred religion.

This discourse was vttered in the presence of a Noble Lady at her Churching.

A discourse in the presence of a great assemblie of Noble Ladyes of the good and euill that the tongue doth. Mors et vita in manibus linguae.

A Letter to a great learned man aunswering to certeine demaundes.

Demaundes and Aunswers.

¶ Touching the VVarre which a man makes against himselfe.

PLVTARKE writeth to the Emperour TRAIAN being lately his Disciple and now raysed to the Empire. A Letter tending to instruct Princes newly raysed to principalities.

The Emperour TRAIAN writeth to his teacher PLVTARKE, debating that albeit a good man may be Banished, yet he is not for that dishonored.

The Emperour TRAIAN writing to the SENATE of Rome, discloseth the trauelles of Princes in their Gouernementes.

The SENATE of Rome writeth to TRAIAN their Emperour, partly to aunswere to some particulers of his former Letters: and withall expressing Documentes necessarie to the instruction of a Prince.

Of the great reuerence giuen in times past to auncient men, with certaine priuileges appertaining to old age.

To a noble personage touching the difference betwene the friendship of men, and loue of God.

In this Letter is debated the difference betweene a seruaunt and a frende.

A letter to a noble personage, wherein is debated why God afflictes good men.

The Author, vnder termes to reproue his friend that had charged him to haue taken out of his chamber a Pomander, speaketh iustly against such persons as delite to be perfumed.

A letter to a perticuler friend, rebuking all such as offer outrage or iniurie to any that are newly conuerted to the fayth of Christ, calling them infidels or miscreants, or by any other name of reproch.

A Letter to a Noble man touching familiarly how inconuenient it is for a man maried, to haue a Woman frende besides his Wyfe.

A Treatise of the Resurrection of IESVS CHRIST▪ together wyth an Exposition of the Fifth Article of the Créede that he discended into Hell, and roase againe the thirde day.

Touching the resurrection of Christ.

Certaine Meditations and considerations vpon the resurrection of Iesus Christ.

Certaine testimonies of Pagan Authors seruing to approue christian Religion: written in forme of a letter to a Noble man.

The Originall of tirrannie and Idolattie, together with the punishments of tirantes and Idolators: how Abraham was chosen chéefe of the Hebrewes.

The Author aunswereth a congratulotion sent to him vpon the gift of a Bishoppricke.

There are no greater riches then Honor, nor pouertie more intollerable then Infamy.

The Author modestly reprehendeth his friend for not yéelding to his request.

A Letter aduertising Parentes not to be Carelesse in the Education of their Children, and that a man of honestie and vertue ought not to suffer ill resort or lewde demeanor in his house.

The Author writeth to his Sister seruing in Court: Partly hée instructes her how to liue in Court, and partly satisfyeth her request vnder a short Discription of Loue.

To a Noble man, in Consolation for the death of his Daughter in Law.

A discourse written to a great Princes, of the vertues and life of the Noble Quéene Zenobia.

Aurelius Emperour of Rome, and Lord of all Asia, to the honorable Quéene Zenobia.

Zenobia Queene of the Palmerines, and Lady of whole Asia and the kingdomes thereof, to Aurelius Emperour of Rome gréeting. &c.

Touching diseases and the discommodities which old age bringeth.

One friend writeth to an other of the rage of Enuie, and the nature thereof.

One friende reproueth an other, for that of a Gentleman, he is become a marchaunt: This Letter tendeth to the rebuke of Couetousnesse.

A Letter in consolation declaring the discommodities of anger, and the benefites of patience.

A discourse of the Ages of mans lyfe.

A continuing of the discourse begon, wherein is brought in an other opinion.

VVhich of these opinions is most worthie.

The conclusion of this discourse, wherein the author is resolued that there bée but thrée ages.

Consideracions for Iudges cryminall, expressed in a famyliar Letter from one friende to an other, wherein is vsed a necessary Authoritie of a Philosopher.

A discourse of the antiquities of CORINTH, wyth an Exposition of the Prouerbe, Non cuiuis contigis adire Corinthum.

That we ought rather to present before God the loue which we beare him, then the seruices we doe to him.

A short Letter partly in rebuke and partly in perswasion.

A Letter of a daintie Lady falne sicke for the death of her little dogge.

To an olde Gentleman enamored of a young Ladie: this letter toucheth the perplexities which amorous Dames giue to their seruants and friendes.

A Letter aunswering certaine particular requests from the Court, and that it is not conuenient to visite often those women whose husbands be absent.

A discourse touching such as are in the Ministery and professe Religion. Qui perseuerauerit vsque in finem saluus erit.

Still touching the discourse of Religion and of the professors of the same.

The ende of this discourse rebuking such ministers as are wanderers.

A resolution of certayne famyliar and naturall questions: wyth apparant coniectures and tokens of death.

A discourse of the Canonisiing of the Pagan Gods, and why they are holden for Gods, togither with an exposition of sundry poetical inuentions tending to the same.

A rebuke to ambicion vnder the speache of a sauage man vttered in the Senat of Rome.

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Golden Epistles, Contayning varietie of discourse both Morall, Philosophicall, and Diuine: gathered as well out of the remaynder of Gueuaraes workes, as other Authors, Latine, French, and Italian.

By Geffray Fenton.

‘Mon heur viendra.’

Imprinted at London by Henry Middelton, for Rafe Newbery, dwelling in Fleetestreat a litle aboue the Conduit. 1575.

To the right Honorable and vertuous Lady, Anne Countesse of Oxenford. Geffray Fenton desireth long and Honorable life.

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SInce the first creation of men, euery one perticularly hath found so many calamities and trauels of life, that it hath bene a perpetuall industrie in all to search wherein rested this true and assured contentment, which we cal felicitie. Some referred it to the prosperitie of riches, & with others it was established altogether in vertue. Wherof as the one, being but the possessions of fortune and therefore both vncertaine and miserable, brings with it his proper confusion: So, the other aspiring to immortalitie, hath no subiection to [Page] frailtie or infirmitie, and therefore iustifying it selfe by his owne nature, is worthely adiudged that felicitie which the world so much desireth. What man is possessed with a spirite of vertue, in the same man is truly expressed the similitude and action of be atitude, the one holding such communitie with the other, that as vertue is the forge wheron this soueraigne good is wrought, so, felicitie is the effect and stipend of the same, and they both no other thing then the very heauen and residence of God, wherein the soule is fourmed and created. No man feeleth a perfect tast of felicitie, if with al he embrace not vertue, no more then the sauor of meate is pleasant to the sicke whose sences suffer imperfection, infirmitie, or error: nor any standeth destitute of beatitude, [Page] whose mind communicates with desires and mociōs of vertue, as to those whose faith is vnfained and incorrupt, is assured the estate of eternitie and perpetuall Patrimony. This vertue, besides that it is originally administred by diuine influence and grace, hath also his naturall meanes subsisting to his perfection & stabilitie, which the auncient followers of Philosophie & wisedome, haue referred to the studie and science of good thinges, as coollers best apt and conuenient to blase the true coat and figure of vertue. Sciences say they, prepare mens mindes to vertue, and all our thoughtes and mocions, being made foule by our first corruption, are yet repurged by the qualety of Science and knowledge, as the drosse and scumme of mettall is mortified by the [Page] industrie of workers to whom the profession appertayneth: Infinit are the commodities of knowledge & science, which shining in their perticularities as well in the workes of many wise mē, as in their life and examples, it agreeth not now to recompt thē: Only, there are few who in studie and knowledge find out notable rules to gouerne the bodie, and excellent doctrines to qualifie the mind, with autentike counsels besides, to exercise the residue of the man in the necessary consideration of his mortalitie and frailenes. Science traueleth to the fauour of posteritie, and is the assured protector of mens actes and monuments against forgetfulnes and enuie. It is the pillor of prosperitie, and infallible retrait and refuge in aduersitie: It fashioneth the rudenes and ignorance [Page] of youth, and restraineth the crabbednes of age to modestie & ciuilitie. Jt inuents councels to the accomplishmēt of our affaires, & ministreth to our mindes stabilitie and resolution of courage. Yea Science and knowledge are the very seminary or seedes out of which do bud all our florishing blossoms of vertue, and wherein our sprites are made hable to iudge of highe and hard thinges, and so raised to those holy desires of well dooing, wherein all good men reapose their soueraigne contentment.

These happie fruites of Science and learninge raise Noble personages into merit and dignitie, and sets a worke excellent wittes to record the reputatiō of their greatnes & vertues, deuiding the doings of their life some into warnings [Page] to auoyde harmes and miseries, and some into precepts the better to establish examples and drawe to imitation. And as aboue all others of our time, your honour hath bene alwayes right worthely noted a diligent follower of those Artes and studies which best serue to the declaracion and glory of true vertue and pietie: So at the contemplation of the same, I am bold to bring forth (vnder the protection of your Ladiship (this treatise contayning morall discourse sorted with Philosophie, & some texts of Diuinitie: Not that I hold it worthy your view and iudgement, but (according to good meanning,) to vse it as an interpreter of the deuocion and seruice wherein I am vowed to your Ladiship and your honorable house and parents. [Page] And where, in the intentions of the writers in these dayes this is a lamentable error, that they consider not those customes & good doctrines agreeing with holy vertues and commaundements of the law of God, but thinke it is a great testimonie of their singularitie and excellencie to publish vnder fourmes of speech, matter either merely vaine in it selfe, or at least vnfruitefull to the vse and instructiō of life. I thought good by the experience of their writings, not to be so curious to set out this worke with elegancie of phrase and Retoricke, as to exhibit precepts to liue well, ioyning to that smal eloquence of wordes I haue vsed, a diligence withall to dresse and institute conuersation and manners; the same being the direct line that leades to vertue, which (without this) is but the figure and image of that it ought to be. Wherein hauing respect to modestie, I [Page] am farre here from meaning to chalenge the labours of others, and much lesse seeke to obtrude vpon mine owne any dignitie or merite, but referre me and my trauels to the opinion of your Ladiship, whom I humbly be seech, as touching the order and partes of Art in the Booke, to iudge them with that propertie of fauour which is wont to conster nothing to blame: and for the textes and precepts whether morall, ciuill, or of diuinitie, your Ladiship, in al the workes you shal read, can not find better doctrine, then in the life of your honorable Father, in whose maner and actions is fulfilled a more ful example of vertue, then in all the rules and similitudes which my pen can deliuer. And as stones of rare and precious price expresse their lustre better in gold then in any other mettall, so, good and well qualefied discourses are holden so much the more noble and [Page] deare, by how much are worthie and excellēt the persons to whom they are presented, the dignitie of the one supporting and amplifying the nobilitie of the other. And as trees transplanted or remoued out of their naturall stocke into a better, become both more faire and goodly to behold, and yeeld a fruite more pleasing the tast: In like sort, a worke of learning drawne out of his proper Author and recommended to some noble & vertuous personages, becomes so much the better receiued, and with a fruit more liked, by how much it is incorporate in the vertues and name of an excellent patron. In which respect, knowing that there shines in your Ladiship a vertue of learning and iudgement, as doth the pearle in the gold, & that your mind is diuinely enclined to the cō templation of vertuous studies, I beseech you let this be admitted amongest the publike [Page] monumēts of your vertue, though farre vnworthy of your noble desire, yet, beeing couered with the winges of your authoritie and name, it may bee holden so much the more perfect and plawsible, by how much it is an imp grafted in the soyle of your greatnes, and enritched with the golde of your name and vertues, Referring the faultes rather to the infirmitie of my skil and knowledge, then to my desire and will which is wholly dedicated to the seruice of your right honorable Father and his house.

At my chamber in the Blacke Friers in London the fourth of February. 1575.

Your honours humbly to dispose and commaund. Geffray Fenton.

The contents of euery perticuler Chapter.

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TO the gouernour Angulo doclaring many good doctrines with other consolations to such as are widowers. fol. 1

To Sir Peter Giron banished into Oran, comforting such as liue in exile. 4

To Don Frederique of Porting all Archbishop of Saragoce and Viceroy of Catholiogne, wherein the author commends to him a letter of the Emperour M. Aurelius. 11

To the Duke of Alua contayning an exposition of a text of the Apostle, with other antiquities. 14

To Don Fardinando do Toledo, to whom are expounded two authorities, of Scripture, and the custome of the Egiptians in the death of their friends. 17

A discourse before the Emperour Charles the fifth, wherein is handled the pardon that Christ demaunded of his father for his enemies. 19

To what purpose or ententions tended all the speeches of Iesus Christ. 20

That when Christ gaue pardon he left nothing to forgeue 22

That God was wont to be called the God of vengeance, and now is he named the father of mercy. 24

A discourse afore the Emperour wherein is touched the conuersion of the good theefe. 27

The good theefe hauing no other thing to offer to god, offred him his hart and his tongue. 32

How wickedly the euill theefe spake hanging on the crosse. 35

The good theefe rebuked his fellow hanging on the crosse. 37

A discourse, expounding this text of the Psalme Irascimini & nolite peccare. 42

For such as enter into religion. 47

An other discourse tending to religion. 49

Instructions still tending to men entred religion. 52

This discourse was vttered in the presence of a noble Lady at her churching. 53

A discourse in the presence of a great assembly of noble Ladies, of the good and euill that the tongue doth. 55

A letter to a great learned mā answering to certaine demaunds. 62

Demaundes and aunsweres. 62

Touching the warre which a man makes against himselfe. 65

Plutarch to the Emperour Traian, a letter tending to instruct Princes newly raysed to principalities. 68

[Page]The Emperour Traian writeth to his teacher Plutarch debating that albeit a good man may be banished yet he is not for that dishonored. 70

The Emperour Traian writing to the Senate of Rome, discloseth the trauels of Princes in their gouernements. 71

The Senate of Rome writeth to Traian their Emperour, partly to aunswere to some particulers of his former letters: and with all expressing documēts necessary to the instructiō of a Prince. 75

Of the great reuerence giuen in times past to auncient men, with certaine priuileges appertaining to old age. 77

To a noble personage touching the difference betwene the friendship of men, and loue of God. 79

In this letter is debated the difference betwene a seruaunt and a friend. 81

A letter to a noble personage, wherein is debated why God afflicts good men. 83

The author, vnder termes to reproue his friend that had charged him to haue taken out of his chamber a Pomander, speaketh iustly against such persons as delite to be perfumed. 85

A letter to a perticuler friend, rebuking all such as offer outrage or iniurie to any that are new by conuerted to the faith of Christ, calling them infidels or miscreants, or by any other name of reproch. 88

A letter to a nobleman touching familiarly how inconuenient it is for a man maried, to haue a womā friend besides his wife. 90

A treatise of the resurrection of Iesus Christ together with an exposition of the fifth article of the Creede, that he discended into hell, and rose againe the third day. 93

Touching the resurrection of Christ. 101

Certaine meditations and considerations vppon the resurrection of Iesus Christ. 103

Certaine testimonies of Pagan authors seruing to approue christian religion: written in forme of a letter to a noble man. 107

The Originall of tiranny and Idolatrie, together with the punishments of tirants and Idolators how Abraham was chosen chief of the Hebrewes. 112

The author aunswereth a congratulation sent to him vppon the gift of a Bishopricke. 117

There are no greater riches then honour, nor pouertie more intollerable then infamie. 120

The author modestly reprehendeth his friend for not yeelding to his request. 124

A letter aduertising Parents not to be carelesse in the education of their children, and that a man of honestie and vertue ought not [Page] to suffer ill resort or leude demeanor in his house. 126

The author writeth to his sister seruing in the Court: partly hee instructeth her how to liue in Court, and partly satisfieth her request vnder a short discription of loue. 127

To a noble man, in consolation for the death of his daughter in law. 130

A discourse written to a great Princesse, of the vertues and life of the noble Queene of Zenobia. 133

Touching diseases and the discommodities which old age bringeth 135

One friend writeth to another of the rage of enuie, and the nature thereof. 138

One friend rebuketh another, for that of a gentlemā he is become a marchant: this letter tendeth to the rebuke of couetousnes.141.

A letter in consolation declaring the discommodities of Anger & the benefites of pacience. 145

A discourse of the ages of mans life. 150

A continuing of the discourse begon, wherein is brought in an other opinion. 153

VVhich of the opinions is most worthy. 154

The conclusion of this discourse, wherein the author is resolued that there be but three ages. 156

Considerations for Iudges criminall, expressed in a familiar letter from one friend to another, wherein is vsed a necessarie authoritie of a Philosopher. 167

A discourse of the antiquities of Corinth, with an exposition of the prouerbe, Non cuiuis contigit adire Corinthum. 160

That we ought rather to present before God the loue which wee beare him, then the seruices we do to him. 162

A short letter partly in rebuke, and partly in persuasion. 165

A letter to a daintie Lady fa [...]e sicke for the death of hir little Dogge. 657

To an old gentleman enamored of a young Lady, this letter toucheth the perplexities which amorous dames geue to their seruaunts and friends. 169

A letter aunswering certaine perticuler requestes from the Court, and that it is not cōuenient to visite often those women whose husbands be absent. 171

A discourse touching such as are in the ministerie and professe religion. 173

Still touching the discourse of religion, and of the professors of the same. 178

The end of this discourse rebuking such Ministers as are wanderers.

[Page] 180 A resolution of certaine familiar and naturall questions: with apparant coniectures and tokens of death. 182

A discourse of the cononising of the Pagan Gods, and why they are holden for Gods, together with an exposition of sundrie poeticall inuentions tending to the same. 187

A rebuke to ambicion vnder the speech of a sauage man vttered in the Senate of Rome. 193

¶FINIS.

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To the Gouernour Angulo, declaring many good doctrines, with other consolations to such as are Widowers.

THe fourth of Ianuary, I receyued your letters, which standing albeit more vpon varietie of wordes then necessitie of matter, yet they well expressed your setled grauetie, and no lesse resembled our auncient friendshippe. Amongest other things bearing prayse to your behauiour, I am glad you haue forsaken the warres, and giuen ouer the regiment of Nanarre, for that I hold those people hard to reclaime, and not easie to gouern: And in this common absence of oures, albeit we could not cōueniently cōmunicate in the state and parts of our priuat conuersation, yet, for that you were employed out of the realme, I remayned alwayes in desire to knowe howe you kept societie with fortune, because such are the checkes and mutations which she bringes generally vppon the people of the world, that she neither dissembleth with the straū ger, and much lesse pardoneth such as be naturall. For which cause Cicero writing to his friēd Attiquus, restrayneth one friend to wishe to an other more then these thrée things,Three desires amongest friends to enioye health, to possesse honour, and not to suffer necessitie, the same well expressing a Christian modestie, and truly agréeing with humaine reason: For, to him that hath sufficiencie to furnish ye vse & necessitie of his life, what remaineth to be required more? who enioyeth continuall health, lacketh nothing to make vp the ful felicitie of his worldly delites: & [Page] what can that man haue lost in this worlde who neuer lost the reputation of honour? Therefore, neyther I for you, nor you to me, are bound to desire more one for an other, then to haue health for the solace of our transitory time: to enioye a compotent measure of wealth for the administration of our life: and to be raised to honour by the which we may retayne reputation: For, as all other thinges are passed to vs by fortune, not to honour vs, but to affront vs, So, sir, I wish you this moderation, to rest contented with that which God hath bestowed of you, and giue him often recompence of humble thankes for taking you out of so many daungers: for, as much do we owe to God for the daungers from which he deliuereth vs, as for the great wealth & dignities wherevnto he hath alwayes raised vs.

The propertie of Gods loue towards vs.God is so good and loues vs with so swéete affection, that alwayes he requireth vs, continually he doth vs good, neuer ceasseth to visite vs, and seldome spareth to aduertise vs: yea, he handleth vs not as our offences deserue, but as his mercie willeth: euill should it stand with vs sniners if, with the rod of sinne, God should do present iustice, séeing that such is the horrer and infamie of sinne, that if imediatly with the fact, God would put vs to punishments, our soules would be caried forthwith into the bottomes of hell.

As it is suffred in the high and hidden secretes of God, to dissemble some things, to pardon others, and correct the rest: so let vs remember that God vseth no small mercie to hym whom he chastiseth in this worlde, since that, to whome hée giues no affliction, it séemes he is of him much forgotten: Therefore when God administreth to vs diseases, sorrowes, deathes, and infelicities, they be not thinges wherewith hée chastiseth vs, but necessarie matters by the which he visiteth our fraile condicion: wherein his intention is not to loase vs, but to admonish vs: not to make vs stumble, but to holde vs from falling: not to poyson vs, but to purge vs: not to make vs slide into sinne, but to call vs to amendement of [Page] behauiour: so that with this full measure of bountie and mercie, he giues vs not onely that which we aske, but prepares vs more to that which he would we should demaund of him: this giues me occasion to smile that our power being little, our selues so small a thing, and our knowledge so slender, yet we thinke and conster to great importance all our enterprises, when in déede, that which in our opinion wée holde most profitable, takes sometime a contrary habit, and becomes most hurtfull and against vs.

By meanes whereof, the Lorde, with good reason vsing his wonderfull mercie, takes from vs those occasions wherewith we may offend him, and leades vs in the exercise of such thinges as stand vs in most stéede to serue him.

God deales in one sort with the Christian sinner, and in an other maner with the iust man: to the sinner, he pardoneth his offence, and from the iust, he takes away the occasions to sinne: by which, we finde that we stand more déepely bound to him which suffreth vs not to fal, then to him that lendes vs his hand to helpe vs vp againe. This much (sir) to instruct you in patience for the losse of so good a wife, whose death, if you lament in the office of a good husband, I haue not ben without my sorow, according to the dutie of a faithfull friend: And albeit there is no doubt but your wife was a right worthy member of a noble house, and therewithall plentifully replenished with euery condicion appertayninge to the vertue and modestie of a woman, yet since in her creation she brought with hir a subiection to death, I thinke your wisedome is too great, to make that grieuous to you, which nature ordeyneth common to all: yea if in your wife were fully filled a full example of all perfection,That, that is cō mon to all, ought not to be intollerable to one. you can not in better sort expresse your zeale, then to suffer God to haue his will without grudge: And if you reioysed in the vse of so happie a wife whilest she liued, let your gladnes still continue, for that you hope she is now happely layde vp wyth God, with whom this is one familiar propertie, that the more honest [Page] we be, the lesse while we liue, for that being deare to him he doth the sooner drawe vs to his kingdome. I knowe that in your wife, God had expressed a spirit of great méekenesse to you, made her very acceptable to her neighbours, most plawsible to your parents, & very pitifull to the poore, wherein by how much she was agréeable to all and her nature hurtfull to none, by so much haue you to hope that shée is already in the way to hir saluation. But séeing she is dead, and now set in the place of Gods eternall appointment, and since in the world is no power eftsones to raise her, let her rest at quiet in the ioyes of Paradise, and resort you hereafter to a resolute patience. Become imediatly carefull for your life, and leaue of those funeralles, and vayne ceremonies for the dead, séeing that if God hath fulfilled his will to call her to him, it is to place her in his tabernacle of eternall rest, and leauing you still in the world, he doth it to none other end but to giue you time of amendement: For where God promiseth to man long and many daies, it is vnder this warning, that he giue order to the correction of his life. Many times haue I spoken, and written, that the sounde and noyse of Belles, doth not so much benefite the dead, as do good to those that liue, for that as the dead, béeing wythout sence are also voyde of nature and habilitie to resume remorse, so to such as liue the Belles giue warning of death, as those that are alreadie departed, yea they pronounce that we shall all be buried, as such as are alreadie put in the graue, and no more remembraunce remayne of vs then of them that lie couered with claye: which makes mée still maintaine, that albeit to the dead the Belles are merly vnprofitable, yet, to the liuing, they serue as officers to somon vs to the fatall banquet. They call vs to prepare our reckoning, and make vs readie to appeare afore our soueraigne iudge to heare our sentence: yea they put vs in remembrance of the last houre of our miserable life, and then as I knowe none that wish to haue bene Emperours, so there is no [Page] doubt but many desire to haue liued in the state of poore heardsmen: But now to perswade with you somewhat familiarlie, aswell to witnesse my good will, as to warne your frailtie, I wishe you to vse patience, not so much to expresse your grauetie, as to solace the heauinesse of your minde: and by so much haue you néede to cal for aid to the spirite of God, by how much the greatnes of your losse séemes to excéede the resistance of flesh and bloud: consider that to render retribucion is a dutie of nature, and a debt to be payed either in youth, in age, or at other season, and that not in the hand and discretion of man, but at the will and good pleasure of God, with whom we haue no power to contend, for that the thinges which he commaundeth ought to be accomplished, and what he willeth, is well worthy to be approued, being impossible that he should exact any vniust thing, he that is euen the selfe supreame and souereigne iustice. Be it (sir) that you are sory for her death, of whom can you redemaund your losse but of death, against whom there is neyther prescription nor authoritie: It is he in whom is wrought the very effect and stipend of sinne, and it is he that is the fearefull tirant ouer the world,Death the very effect and stipend of sinne. who yéeldes no compassion to the teares of men, takes no care of their sighes, scornes at their complaints, and playeth with their afflictions: he maketh great kinges fall as lowe as the ground: he deuides their principallities, destroyeth their heyres: he confoundes the proude and mightie, and rayseth the humble and méeke: hée neither pardoneth old men, nor pitieth the young sort: yea he hath authoritie to call all men to reckoning, and no man to demaund reason of him. The Philosopher Secundus, being asked what death was, Aunswered that it was an eternall sléepe, a terror of riches, a desire of the miserable,VVhat death is. a seperation of friends, a voyage vncertaine, a robber of men, a beginning of those that liue, and an end of such as die. Death hath this absolute libertie to enter where hee list without knocking at the gate: condemne whom he will & not heare [Page] them speake, and carie away what he thinkes good, without that euen the highest authoritie either can or dare resist him. Yea, we must be pleased with what he leaueth vs, and not complaine of that he takes from vs.

I doubt not but it is grieuous to you to féele the want of so deare a wife, aswell for the solace of your person, as direction of your house and children: but séeing the chaunces of mortall creatures do shew that al men are subiect to the law of nature and fortune,All men subiect to the lawe of nature and fortune. and that of necessitie this must passe so: put on a good countenaunce to the world, and shake of all inward heauines of mind, séeing ye care of thinges impossible is vaine and only proper to weake men: you know also that in this troublesome life, many mo in number are the things that amaze vs, then those that hurt vs: And therfore to wéepe much, to sigh often, to sorrowe alwaies, to weare attire of dule, to flée societie of friends, to retire into desolate & priuat places, & to delite in solitarines, be, in one of your grauetie, matters more to be rebuked, then affected, séeing, that as too great ioye estrangeth the heart into the like, so, for the most part much parplexitie & sorrow, bring with them the effect of dispaire: You ought not for the death of your wife, to be negligent in the administration of your house, carelesse in ye state of your health, forgetfull to entertaine the reputation of your honour, nor vnmindful to direct your reuenue: For the passions and afflictions of the hart,Passions of the minde cured with the longnesse of time. are neuer cured by newe grieues, but with the longnesse of time. One of the greatest trauels that we suffer in this transitory race, is, that sorowes & grieues enter our harts sodainly, which afterwards we cā not expell but with great time and vertue: And therfore we ought not at the first to vrge a troubled minde to forget his paine, but rather to perswade to moderate it: for that at the beginning the mind receiueth more comfort in debating the harme, then in speaking of the remedie: And therefore to a mind afflicted with gréene sorrowes, the best remedy is to deferre them, vntill by time they be more apt to receiue consolation: [Page] For as tract of time carieth with it a law of forgetfulnes of things past, so to a hart grieued,The remedie of a heart grieued. ye true & souereigne plasters, are, temperance, time, & forgetfulnes: So that, neither because you are a widower, nor in respect of your passions, you ought to cōmit to negligence the order of your person nor the nouriture of your children: for as it is no small fully to wéepe for the dead whom we haue no power to recouer, so it can not but be a great madnesse to be carelesse of them that liue standing in the way of perdicion: withall, no man is bound to raise vp againe such as are dead, but euery one is tied to this dutie, to giue succours to them that liue. I hope (sir) you wil not lay afore you ye example of your neighbour & friend Roderico, who assone as he was in the state of a widower, put the coole on his head, eate not vppon any table cloth, was not serued in vessell of siluer, tooke not his seate in a chaire, was not séene to looke out of a windowe, in two monthes did not wash his face, and in a whole yeare did not lie out of his cloathes: All which I alleadge to you not so much to condemne Roderico for his follie past, as to put you in remembrance that to continue in ceremonies, is to offend god, and abuse the reputation of a wise man. One of the greatest benefites that a man can haue in this life, is, to be thankfull to Gods prouidence and not to attribute any thing to fortune. The resolute man is neyther chaunged by a froward fortune, nor raised into presumption by any prosperitie, but standes as a trée well rooted which albeit is shaken with diuerse windes, yet none can make it fal: And be it that aduersitie make some mutation in goods, yet it ought not to exchange the person, & much lesse haue power ouer our wisedome: For the shamefast & noble mind loseth much more in loasing that he deserueth, then if he lost al the goods he was possest of: by which reason I accompt that no losse which falles in transitory goods, if, with the losse of them, hée recouer his shame and wisedome: for let not that man thinke he hath found little, which hath found himselfe: it [Page] is a thing to be wondered at, and no lesse worthy of slaunder that for the losse of any thing of right meane value, men omit no paine nor cost to recouer it: but if they loase shame, patience, continencie, yea and conscience too, they will neither be sory for losing them nor make great search to recouer them. Oh corrupt nature of oures, which cares not how we faile, & makes lesse reckoning to go the right way, and that which worse is, after we haue folowed error, and falne from a faire path into a foule puddle, we will not onely not search to find our selues, but (according to our full wickednesse) we will not sée nor confesse that we are lost. All things in this world (what vile and base estimation so euer they beare) we do not only make care and cost to kéepe them, but also séeke out others to ioyne with vs for their safetie, except our selues: who not only forbeare to watch and kéepe our selues, but also we search others to helpe to loase vs. I wish you for end, that you giue ouer to be priuat, and enter into the discharge of the requestes and legacies of your wife: so shall you expresse a dearer remembrance of hir, then with al the funerall ceremonies you can vse: for as she kéepes now no reckoning whether you are serued vpon a table, at in a chaire, or vse your other obseruations of dignitie, so, you can not yéeld a more worthy recompence to the affectiō she bare you, then to visite hospitalles, and haunt sermons, and rather expresse the office of a true Christian, then mourne in the habite of a pitifull wydower.

From Logronio the xj. of August. 1523.

To Sir Peter Giron, banished into Oran, comforting such as liue in exile.

IT is written in the wonderfull visions of the prophet Daniel, that two Angels disputing afore God, the one mayntained that it was not méete to put the Hebrues in libertie, least they were conuerted to the Persians, and the other proued [Page] it necessary to giue them licence, to the ende they might do Sacrifice & reedifie the temple of Ierusalem: by which may be inferred, that, that which amongest the wicked is called stubburnes, with ye good sort is named zeale. This I write to bring into discourse the contents of your Fathers Letter and yours, in which I finde such contraritie, that it is harde to Iudge which is greater, eyther the sorowe of the Father, or the constant minde of the Sonne: the Father expressed great heauinesse seing his Sonne sent into Exile, vsing the nature of a pitifull Father, and the Sonne (according to the propertie of a noble minde) beares this disgrace without grudge or griefe: if this banishement had pleased your Father, and you likewise had declared signes of disdaine and dispight, he had abused the dignitie of a father, and you transgressed the law of a valiāt Knight: but seing you both perfourm yt which you ought, you haue no reason to distrust of yt which you desire: For my part, to satisfie the dutie I owe to the one, and exercise the good will I beare to the other, I thought it agréeing with your estate, and my profession, to recommend vnto you these Particuler instructions, which if you finde Tedius to read, you shall at least féele wholesome to obserue, specially conteyning poyntes of Consolation in your present banishement: Now is the time wherein you are to call into exercise your Auncient wisedome to gouerne you, your setled discretion to minister consolation, and your valiant minde to entertaine the reputation of your honour by some worthie enterprise which thrée thinges if you omit, you shall be holden a banished man euen in your owne Citie, where putting them in execution being exiled, you shall be sure to encrease ye renowne of a valiant knight. It is a verteous disposition to yéelde compassion to ye afflicted, but nature most of all doth chalenge it of those,The bonde of a friend. who prouing an estate of necessitie, haue founde comfort in others. And albeit one friend can owe no more to another, then to remedie his necessities, & comfort his aduersities: yet the wordes of a friend [Page] do giue lyfe to the hart of his friend, if to the same be ioyned effectes of true affection: and as prosperitie and aduersitie haue such societie by kinde, that the one followeth the other as the shadow doth the man,Prosperit & aduersitie haue societie together by nature. so also such perplexities as are fastened within a hart are hardly fogotten but with ye passions of another mind ye languisheth, according to this example: At ye death of ye only sonne of Diomedes ye Gréeke (and vppon whome depended ye possibilitie of succession) there appeared to this mourning father many affections of many his noble friends: amongst ye presse of others that came to visit and comfort his sorrowes, there resorted a pore woman demaunding iustice: Diomedes, seing her wéepe, & as it were accompanie him in his sorrowfull moodes, & his other friendes to deliuer only reasons of consolation without teares, tolde them ye albeit his eares had receiued ye impression of their words, yet none had made passage into his hart but the sorrowful compassion of that simple woman, in whome I haue receiued (sayth he) somuch the more comfort, by how much I sée her hart suffereth ye selfe same sorrowes which by effect I féele. According to the conformitie of this aunswere (sir) you may iudge my disposition, & therwithal take occasion to giue faith to my wordes, & belieue ye affection of my hart: for by ye fayth of a friend I sweare vnto you, that as I haue always folowed you wt an vnfeined zeale, so your presēt misfortune stands in such compassion with me, that if to my want were ioyned welth, & with my wil were matched conuenient libertie, you should know that though I am innocent of your fault, yet I would be partner of your paine: or if as you stand in ful power to distribute & dispose your goods, you had also ye facultie to impart your perplexities, ye world shuld be iudge whether my frendshp stretch to affect your goods, or to cōmunicate wt your fortune & calamitie: And as I cānot but cōfesse that you haue always expressed towards me one perpetual nobilitie & boū tie of mind, so I hope you wil not denie but I haue retributed that recōpence which belongs to ye power of so poore a friend: [Page] But as I know you haue this propertie in nature to kepe in continual memorie the good turnes you receiue of others, so, if I forget the benifites which you haue bestowed of me, let my profession suffer indignitie by the which I holde ye countenaunce of my reputatiō: & so wil I wade no further in protestatiō, since great offers are vsed amongst staungers, and good déedes ought to be familiar with true meaning friendes: I know this banishement may bréede you some conceyt by the opinion which this court may haue of you, and I doubt not but asmuch the Ioye of your enimies will dispight you, as the displeasure of your friendes will grieue you, for that (in a chance of calamitie) most men are more sorie for ye their enimies can say, then for the martirdome they indure. Plutarke in his Apothegmes, recites of a famous Captaine and Louer of the Lacedemoniens, to whome a certaine Reader of the Atheniens, making his complaint, that the men at Armes in his Camp reproched thē of Athens, answered that as the thing that is well kept is hardely lost, & that nothing prouokes the thiefe sooner then necligence, so, if ye Atheniens had tied care and Circumspection to their wordes and Actions, they had neither falne into ye Mouthes of the Lacedemoniēs, nor feared their malice: Job saith Factus sum mihi met ipsi grauis, meaning that the misaduentures and disgraces which happen to vs for the most part, our selues doe search them: For as the power of fortune is to do more harme in one hower, then good in many Hundreth yeares, so when the chaunge falleth, it blindes our eyes that we cannot deserne it, and binds our handes that we cannot helpe it,Men are the instruments of our owne mishapes. making vs Instruments euen against our selues in the execution of our proper mishap: But for your part (Sir) if you had eyther followed my direction, or ioyned your selfe to the aduise of the Constable your deare vncle, the ignorance and rashnesse of your hoate youth, had not caried you thus far to your own ruine, yea, you had preuēted that which now wyth payne you suffer. The vengeance which you sought to take [Page] ought not to be grounded vpon so small occasion, séeing oftentimes reason demaundes execution of a thing, which time will not suffer to be done, by which meane are spoyled many particuler causes, not for that they were not iust, but because they were not followed in season, for as conuenient is the obseruation of time & place to prosecute a businesse, as in due season to throw the séede into the earth to the end to haue a good haruest: therefore in your quarrell or pretence of action to ye Dukedom of Medina Sidonia, much better had it become the vertue of a noble Gentleman, and farre more suretie to your title, to haue demaunded it in Parliament by iustice, then to recommēd your selfe to the Bishop of Camore: I haue often tolde you that tyrants committe their triall to Armes,Tirantes vse triall by armes, but the iust sort referre their causes to the arbitrement of the Lawes. and the iust sort referre their causes to the arbytrement of the Lawes: Euen so, when I sawe you ioyne your selfe to ye good Bishop, I felt great coniecture of the ill successe of your cause, in which I doubted not but he would rayse occasion to vndoe you, that earst made no conscience to put in perill the whole Realme, disobey the king, deceiue his confederates & dissemble euen with his own opinion. For where in one man doe méete incertaintie of affection, and malice of nature, there is no other hope in that man, then distrust, Periurie, wordes, and reuenge: I put you in remembrance of all these, more to reprehende you then to comfort you, and with all to reduce to your knowledge, that if you suffer any present affliction, thinke it is for no offence presently committed, but for the falt that then you did: for as euery offence hath his punishement, so God being bound to no time vseth to visit our olde insolencies, euen whom we accompt our selues most innocent: More [...] is it to your wise friendes, to suffer your banishment obeying the Prince, then to sée you Duke of Medina with the displeasure of his Maiestie: and farre better shal you expresse that which is loked for of you, if simplie you attribute to the infirmitie of your discretion, that which in good equitie cannot but carie the very nature and habite [Page] of a great falt. Oh how well doth it become the reputation of a valiant knight to deserue to be holden gratious in the sight of his prince, and with good and true seruices, to enterteine the estate and fauour he hath of him, expressing alwayes this true effect and example of readie obedience, that if eyther in the court, the Kingdome, or any dominion of the Prince, there moue any faction, trouble, quarrell, tumult or mutinie: he may with libertie be heard speake, and giue occasion to be employed: but not of himselfe to practice secreat confederacie, nor yet without Authoritie to intrude himselfe into the councell or managing of affayres of estate: For the businesse of kingdomes conteyne in them many secret difficulties, more daungerous to be reformed, then easie to wéeld, which we sée dayly in sundry cōmon weales euil gouerned, & worse reformed, for that, for the most part, the popular sort is ready to reuolt, and very hard to be appeased: great paine had Catiline to reforme Rome, Socrates Athens, Ptolome Pentapolis, Promotheus Egipt, and Plato the Siciliens: But in the ende of all these enterprises, where some of these noble men escaped death, the rest suffered banishement, & their comonweales notwithstanding in more broyle then before: But now to the matter of your exile, and the remedies proper to men in your fortune, In which if I satisfie not your passion, I doubt not but the lawe of our frendship will leade you to iudge wel of my reasons, assuring you that I had rather succour you then comfort you.For banished men. Weying (Sir) with your present condition being banished in Afrika, the consideration that you are of the frée Countrey of Spaine, I doubt not but the remembrance of the pleasures you haue passed in Spaine, will make this exchange more painfull to you being now restrained in Afrika, for the loue of our countrey is so naturall to vs and we so partiall in our proper affections, that albeit fortune make vs forsake our natiue coūtrey, yet nature will neuer suffer vs to for get it: yea so great a vehemencie hath the loue which most men beare to their naturall clymates, [Page] yt they wil rather endure any iniury against their personnes, then to heare their countreys euill spoken of the same parcialitie proceding for that men do not acknowledge that they are of the earth, liue in the earth, and must returne to the earth: when there is nothing belonging to them, but ye which they cary with them to their graue, Socrates instructed his disciples not to atribute to themselues any particuler place or countrey: for (sayth he) albeit ye eternall prouidence giues vs peculiar meanes to cloath vs, & priuate houses to defend ye iniurie & passions of the ayre, yet nature hath left to vs all in common the vniuersall earth, which since, by ye ambicion of men hath bene diuided into Cantles. Plutarke, in his booke of exile reports that Hercules the Thebain, being asked by the Sidoniens of what countrey he was, aunswered: I am neyther of Thebes, Athens, nor Licaonia, but naturally of the whole countrey of Greece: Socrates séemes to be of the same opinion to ye great Sacrificator Architus, by whom being asked of what place he was, he aunswered: that he was borne in ye world, & a natural heire of al the world: Plutarke rehearseth also that in the Ile of Cobde in Greece, was a Linage of Grecians called Agites, discended of ye notable Greeke Captaine called Agis the good: amongst these Agites this law was specially obserued, that none durst call himselfe natural of the Ile, vnlesse he had done some valiant act, meaning ye it is the countrey that ought to be commended for bringing forth such men, & not the people to be praysed to be eyther of this or that Region. So that (Sir) for my part, ioyning my selfe to the maner of these Ilande men, me thinkes I haue greater reason to estéeme you a valiant Affrikan Captaine, then a verteous Spanishe knight, seing that ye honour which you lost in Spaine, you haue recouered in Affrika: yea, if you conferre the vanities which you vsed in Spaine, with the exercise you follow now in Affrika, you shall finde that banishment, better then ease, doth lead you to iudge of the precious value & estimation of time, yea, it will minister this discretion [Page] to you that if you féele any passion, it will appeare to you more by opinion, then by reason. In Spayne you wer noted to be a painefull follower of the pleasures of the fielde, a pleasaunt deuiser with Ladies, a swéete companion at sumtuous Banquites, giuen ouer to the disorders of the Court, to go to bedde at midnight and rise at mid day, all which though they be delightes of a young courtier, yet they are no exercises of a valiant knight, for the titles, and vertuous renownes of our Auncestors, were not gotten by enterprises of Hawking and Hunting, but with seruing theyr kings in the daungers of warres: The exercise which we are tolde you follow now in Orane, as to be sturring earlie, to breake your fast standing and whilest your Armour is in lacing, to be readie with the formost to distresse the Turkes, to acquaint your eare with the Musicke of the tromppet, to be painefull to march, and discréete to follow, and in all enterprises, to giue example of courage to your Soldiours: out of these differences you may gather whether it is more agréeable to your renowne, and profitable to your estate, to be estéemed a valiant Captain, or an Amorous Courtier: besides, in Spaine you could but recyte the déedes of others, & now the whole court is in discourse of the daungers you escape. Writers of histories are tied to the factes of perticuler men, and to expresse in their Cronicles that in such a time, such a thing was done, in such a season, such an enterprise perfourmed: but it belonges to the honour of a good knight not only to say I was a leader in such a war, but also to bear vpon his body the signes of the perilles he had past: So that in consideration of the Successe of this Banishement, I sée not but it is a Fortune necessarye,Happie is the punishment by the which we are passed into greater perfection. and an Estate working glorye to your Howse, and géeues no occasion of gréeffe to your personne: For right Blessed is that Marterdome by whose Paynes wée are passed into greater perfection: The Consull Siluanus holding part wyth the SILLANS, in full Senate reproched Marius scornefully [Page] that he was to ambicious of honour, being so base of linage: To whome Marius aunswered, I confesse (sayth he) that thou art more aunciently discended then I, euenso I cannot deny but that I am betrer man then thou, because, where thy house is not furnished but with painted Armories which thou hast inherited of thy Auncesters, thou mayest sée in mine many streaming ensignes which I haue woonne with the perill of my lyfe: Then thinke your selfe happie, for that in Spaine you were no better then Siluanus, but in Affrika you are equall in Prowes with Marius, with whome, in place of painted Armories where with you were woont to hang your house in Spaine, you shall now retourne not onely with ensignes besprent with bloud, but also expressing your triumphes ouer ye common enimie of Christian fayth. There hath bene in the Ages past many great Personages, who no lesse desirous of renowne, then willing to win it by vertue, did not onely not grudge when they were Banished by Authoritie, but also of themselues and for themselues made a willing choise of exile, following the opinion and example of the right worthie Captaine Alcibiades, who in his Familiar deuice was woont to say, that fewe men in their naturalitie or simple nature become verteous: but the most sort following the passions of nature slide into many vices, according to the experience of a trée farre brought and newe replanted, which bringes forth fruite of farre more swéete and precious tast then others: euenso more glorie & renowne doe follow Noble men and mindes resolute in straunge and farre regions, then in their proper naturall countreys: yea, they had rather die poore abroade, then returne home loaden with wealth, and light with honour. Was not king Pirrhus borne in a village of Athens, and afterwardes was called Pirrhus the Epirote for that he vanquished that people? was not the good Scipio bredde vp in a towne of Campania, to whome after was added the Surname of Affricanus as subduing those Regions? Octauius Augustus wss nourished in [Page] village of Belistre, and after was raysed to the title of Octauius Germanicus, because he triumphed ouer the Almaines, & the good Titus was found in a poore village of Campania, and after was called Titus Palestinus, for preuailing ouer ye Palestines: infinite is the number of such as haue sought fame in forraine regions, but more immortal & perpetual is ye memorie of the enterprises which by the greatnesse of their courage they atchieued: For as no Fortune can resist him to whome nature hath giuen magnanimitie of minde:No fortune can resist him to whom nature hath giuen magnanimitie of minde. so whether at home or abroad, who is more wretched then he that estéemes himselfe vnhappy by the reputation of his courage. Many & many were the personages in the worlde past, who springing of base & darke place, of small renowne, and lesse wealth, haue, with the Fortune of their Banishment in countreyes, far remoued, euolted their linage, brought honor to their countreys, reputation to their posteritie, & riches to themselues. The valiant Themistocles & great captaine Phalaris, with great ignominie to their persons & spoyle of their goods, were banished out of Athens, & chased out of al Greece: yet such equitie of méede followed their iust vertues, that by ye grace & fauour of king Ptolome in Alexādria, they retourned home with no lesse fame & honour to their countrey, they loaden with riches to the encrease of their familie: yea, Themistocles, vsed oftētimes to say familiarly to his wyfe & children, Perieramus omnino nisi perijssemus, as who say, if they had not bene passed into the perplexities of banishment, they had vtterly perished: for fortune oftentimes playes with banished men as doth the distiller of waters with his glasses or earthen pottes, whome he takes downe, not to breake or leaue them, but to fill them and set them vp: with this example, we may apply ye misfortune of Joseph ye son of Jacob, in whose fall was wrought the meane to ye Jsraelites, that afterwards he was made Lord ouer the whole coūtrey of Egipt, & helper of ye Hebrewes: That which somtimes séemes to a man heauy & sorrowfull, becomes oftentimes ye meane of his comfort & [Page] gladnesse, and the same that in ye beginning séemeth to worke his disgrace, bréedes at last the very effect of his desired fortune: euen as to him that thinkes himselfe in ye right path, it happeneth ye he is out of the way, as others suposing themselues to be misse led & gone astray, are notwithstanding in the high way to their felicitie: Camilla for a disgrace happening to him in Rome, was banished into Campania, where his vertues & seruice in the warres of that countrey succeded so happelie with him, that he retourned to Rome not as an offender, but in great triumph as Emperour: The iust & noble Emperour Traian, being banished out of Italie and withdrawne to the Citie of Agrepina, was addopted Heir of the empire there by the Emperour Nerua, his vncle, who communicated with him ye ensignes of the Emperiall estate: by which chaūge & chaūce of fortune, Traian would often say to his familiars, yt the bāishment which Domitian iudged him to, was his onely solicitor to the Empire. All these histories togither with the examples aswell of such as chused banishment to winne true renowne, as of others ye fell into exile by falt & sentence, I haue reduced (sir) to your memorie, to ye end that by their wisedome you should take comfort, and in their courage folow the example of their enterprises: for as the doings of others are but warninges to vs to direct well our estates: so it cannot be but vaine to represent vnto you the banishments they suffered, if you expresse not in your fortune the resolute minde which led them to the throane of their estimation: if you shew the true value & constancie of minde duely aperteining to a christiā knight, you may wt the oportunitie of the warres now against ye Turke; deserue to returne to Spain with as great honour: as Camilla was receiued into Rome: it behoueth you in that war of Affrique, to be liberall, secret, couragious, & modest, so shall all such as are sorie for the falt you haue made here, be recompensed wt gladnesse in ye effectes of your worthy behauiour there. Say with Diogenes, that as they banishe you out of Spaine, so you banish [Page] them out of Affrique, so, shall they in short time returne to compassion for that they make you to suffer, & you in ye mean while beare with patience the iniurie you suppose is done to you:Men not accustomed to aduersitie haue least rule ouer their passions. For men not accustomed to aduersitie haue least rule ouer their passions, and such as neuer felt but prosperitie, can little iudge of the worthinesse of patience: I pray you vse this modestie in ye letters you write hither, that neyther the King may perceiue that you are gréeued wyth his sentence, nor your ennimies vnderstande your euill lyking to that place: For no lesse will they reioyce to heare you abhorred there, then they were readie to procure your banishement from your friendes and countrey here.

Such (Sir) as suffer exile,Priueledges of banished men. haue many notable priueledges which being incident to men, in ye estate, it is necessary you know some, to ye end you may take benifit of ye best: it is a prorogatiue to men exiled, ye they stand in grace of pitie with euery one, and seldome maliced of any, for that in common experience men most naturally beare grudge to such as liue in wealth, and pitie such as are farre remoued from their comfort. Banished men during the time of their restraint are exempted from all importunities of such as borrow money, since no man néedes to doubt but the man exiled hath for the most part, want of money, & plentie of perplexities: such as are banished haue libertie to borrow of others without eyther blushing or blot of conscience, for that their goods are cō fisked, & they far from ye succour of their friendes, they are the men that most stand néede of the compassion of the worlde.

It is suffered to the banished man, to write into his countrey that he is sicke, when he enioyeth health, that he is in sorrow for his house, though he féele no remembrance therof, and that he is poore, when he hath ful plentie, and al to ye end the prince should the sooner pardon his falt, and his friendes the more readilie succour his wantes.

The banished man, wt out breach of honour, may be suffered to breake promise, being sufficiēt to acknowledge the fauors [Page] done to him, & to offer, when he is restored recompence according to the bountie of a gentleman: the banished man (without staine to his honour) hath libertie to liue in meane countenaunce for that amongst good men his case is pitied, & with the wise no other port expected then according to the rate & measure of his fortune.

The banished man is not subiect to the terrours of law and iustice, for ye being far from his aduersaries, he may sléepe wt out feare, & rise with out care: he is frée from the variable customes & complexions of his wyfe, from the griefe of ye ill demeanour of his children, & from ye distrust of his seruauntes, ye same being such a comfort peculiar only to exiles, yt many would be gladde to exchaunge their free condition, for the felicities of such Banishement.

The banished man standes exempt from all impostes & tributes, as in whose estate is sufficient griefe without necessitie of other Affliction.

The Banished man being farre from his friendes, liues not in care of their calamities, and is not called to be a partner of their Quarrelles, which libertie many séeke for, who Aunswere for many, follow many, and spend much of many, not of franke wil, but to perfourme the dutie they haue professed. Many more are the prorogatiues of exile, which you may boldly chalenge and enioy in Affrika, and we by no right can demaund in Spaine: And yet I doubt not, but more deare should be to you the kinges Pardon to returne home, then all these goodly priuiledges which to your great comfort you enioy in Affrika: For the Puddle water in our owne countrey carieth a more swéete tast, then the most pleasant fountaine in any forreine Region: Let this be your Solace for the time to serue and hope in God, to the ende he may leade the minde of the Prince to consent to your libertie, wherein there shall want no furtherance, which eyther the Authoritie of your friendes, or my continuall councell, may bring to passe.

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To Don FREDERIQVE of Portingall Archbishop of Sarragoce, and Viceroy of Catheliogne, wherin the Author recommends to him a Letter of ye Emperour M. Aurelius.

IN the selfe same yeare wherein the Prophete Jeremie bewayled in Ierusalem the Captiuitie of his people ledde into Babilon, Reigned in Bithinia the cruell king Dracon, a man of déep pollicie in affaires of estate, and no lesse valiant to beare and resist the rigoures of fortune, but withall so seueare in his commaundementes, that it may be doubted whether the lawes he instituted conteyned more crueltie to his subiects, then commoditie to his kingdoms: For amongst other statutes or strayght politiques, he ordeyned this lawe,A Lawe to punishe vnthankefulnes by death. ye one neighbour hauing receiued of another any good turne, & afterwards was founde vnthankefull eyther to requite or confesse it, such one was punished with death: for as this is a propertie anexed to the good nature, to forget the benefits he doth himselfe, & kepe in continual memorie ye graces he hath receiued of others: so to ad impunity to ingratitude, is to corrupt ye worlde, euen as in other offences, to restraine iustice, is to support sin & suffer insolency, which is ye greatest errour that can happen in gouernment. This I say sir to put my selfe in remembrance of the manifolde benefites I haue receiued by you, whereunto, hauing no power of recompence, at least if I should forbeare to acknowledg them, I cannot auoyd the merit of Dracons Law: For there can be no such iniurie offered to a frée mind & a bashfull face, then to be called vnthankefull, since such reproches sinke most déepely into the reputation of honoure: so that, though my power bee small, & my possibilitie lesse, yet I will so honour the remembrance of your benefites, yt in my will shalbe found no blame of ingratitude, nor in my life, any suspition of honest frēdship.

At our last being togither, you made me sweare to graunt to that you demaunded, without either libertie of excuse, or [Page] being made priuie to what you would aske, wherein as your Lordship was somwhat to oportunate, so I was not enough distréete, for that greater is ye reason to examine a demaund, then to consent to fulfill it. But touching your request to pen for you some Letters of M. Aurelius, I know not how I shal satisfie your desire, vnlesse you refourme your demaunde: for that of his morrall writings, I haue none, but eyther those which are alreadie published, or such as he left vnperfect: and for others, which, in the rage of his youth, he wrot to his Amarus friendes, as I haue alreadie published some by ye perswasions of my priuate friendes, so, albeit at that time their opportunities enforced my will, yet it behoueth me now not to abuse the dutie of my profession: wherin, aswel by ye habite of religion, as my facultie of a diuine, I craue to be excused from writing such vanities, since, besides the offence to my grauitie, the example cannot but bring hurt to ye chast minds of young princes & great Ladies. But because as neare as I can, I will be thankefull to your request, and leaue you satisfied of my good meaning, I haue sent you the Translation of one of his Letters, wherein you may iudge with what fidelitie he entertayned his friendes, since he vsed such charitie and compassion to his Enimies.

I cannot denie the glorie I haue obteined by this battell, & much lesse hide ye perplexitie I féele for thy present misfortune,M. Aurelius to Popilion captaine of the partes. for noble mindes are bounde to shew no lesse compassion to such as are subdued, then to expresse ioye & gladnesse wt those that ar victors: Thou being chiefe of ye Partheus: didest shew great courage to resist, and in me the leader of the Romaines was founde no want of force to fight, notwithstanding though thou lost the battell, & I remaine possessed of the victorie,God giues victories not to such as fight most, but where he loueth best. yet as I know yu wilt not acknowledge this chaunce to happen by any want of stomacke in thée, so, it belonges to my grauitie, not to atribute it altogither to ye greatnes of my vertue, since God doth alwaies minister victories not to such as doe their duties best, but to those that he loueth most: for ye [Page] effect of al things depending vpō god, man can haue no power cōmaund the destenie of a battell, séeing he is not hable to stay ye course of the least planet in heauen. Darius against Alexander, Pompeius against Ceasar, & Hanniball against Scipio, had, aboue al equalitie, far greater armies then their enimies: by which thou hast reason to cōclude wt me, yt against ye anger of ye soueraigne god, cannot preuaile most huge & mightie hostes: I maruell (Popilion) yt being great in byrth, valiant of stomacke, welthie in goodes, & mightie in estate & dignitie, why thou bearest with such sorrow ye losse of this battel, seing ye in no worldly thing fortune is more incertaine & variable,Fortune is most variable in the action of warre thē in ye action of war. It is tolde me thou withdrawest to solitarie corners, & sekest out shaded places, thou eschewest the conuersatiō of men, & complaynest of ye gods, which extreame perplexities since yu were not woont to suffer in others, much lesse oughtest thou to giue place to them in thy selfe: so, that ye valiāt man loseth no reputatiō, for ye fortune faileth him, but is ye lesse estéemed if he want discressiō to bear hir mutability.

To assemble great Armies, is the office of princes, to leuie huge treasures, belonges to souereigne magistrates, to strike the ennimie is the part of a couragious Captaine, but to suffer infirmities, & dissemble mishaps, is a propertie duely annexed to noble and resolute mindes: So that one of the greatest vertues that worldly men can expresse in their common behauiour of this lyfe, is neyther to rise proud by prosperitie,Fortune hath a free wil to com and go when she list. nor fall into dispaire by aduersitie: For fortune hauing a fréewil to come & go when she list, ye wise man ought not to be sory to lose hir, nor reioyce to hold hir: such as in their misery shew heauy coūtenāce, do wel proue yt they made accoūt to be alwaies in prosperitie, which is a great folly to thinke, & no lesse simplicitie to hope for: seing ye giftes & graces of fortune haue no other thing more certaine in thē, thē to be for ye most part in all things most incertain, according to ye successe of ye day wherin yu gauest me battell: For there thou orderedst thy camp according to a wise captaine, madest choise of the place, [Page] in great policie, and tokest the aduauntage of the sonne, as a leader of long experience: in consideration of which thinges, thou hast cause to complaine against thy fortune which fauoured not thy vertue, & not blame thy discression wherein can be founde no errour: Consider that in wise and graue men, it is an office, that if they cannot do that they will, at least they yéelde to time and are content with that they may: And as the verteous & valiant minde ought not to grieue for not obteyning that which he would, but because he desired that which be ought not: so, Popilion, I wishe thée take héede, that the Honour which so many times thou hast wonne with the hazarde of thy valiant person in enterprises of Warre,He bears his miserie best that hydes it most. be not lost at this present for want of bearing well thy Fortune, Assuring thee that he beares his miserie best that hides it most: & as of al voluble things there is nothing more light then Renowne, so in cases of war and hazarde, it is not ynough for the valiant man to do what he maye, but also he is bounde to attempt nothing but what he ought: For aswell the consideration, as ye execution of a fact, belongs duely to a discréete minde· I heare thou wanderest here and there in great vncertaintie of minde, fearing that if thou be taken of my Souldiours, thou shalt be euill intreated of me, which if no man haue tolde thée, it is against reason thou belieue it of thy selfe, because to vs princes of Rome, it is familiar to shew our liberalitie to such as yéeld to vs, & with others that are our prisoners to cōmunicate in great clemencie: we raise armies against campes prowdely furnished, & cities strongly walled, but to captains in thy cōdition, we hold it more honourable to minster comfort, then to ad encrease of affliction: for as it suffiseth the valiant Captain to fight against the aduersary that resistes him, & dissemble with him yt flieth, so ye wise man ought to require no more of his enimy, thē yt he acknowledg yt he standes in feare of him: for if he feare him it is a good argument that he may be in suretie of him, because to daunted & timerus harts, is seldome left courage to renue an [Page] enterprise: & therfore a man takes a greater reuēge when he puts his enimie to flight, then if he take his life from him: for the sword dispatcheth a man in a day, but feare and remorse torment the minde continually: and better were it to suffer without feare that which we expect in griefe and sorowe, then by feare, to be alwayes in martyrdome:It is better to suffer that wee feare then by feare, to be alvvayes in martirdome. it is right terrible to flesh and bloud to die of a sword, but to be in perpetuall sorowe and disquiet of mind, is the very furie and torments of hell.

If thou eschewest my presence in feare that I wil not vse pitie to thée, thou art abused in the opinion of my disposition, and dost wrong to the reputation and experience of my actions past: for, I neuer refused to shew mercie to him that asked it, and much lesse deceiued the expectation of him that put his trust in me: the doubt and feare that thus trauell thy minde, ought not to be so much of my person, as of the custome of fortune, who vseth not to vnloose her sharpe Arrowes with better wil against any, then such as thinke to be in most securitie of her, her nature being such as not to medle with those that she findes prepared the better to assure them, but followeth the fearefull and negligent, to the ende to deceiue them: yea, she preuayles euen ouer the counsels & actions of men, and being exempt to make reckoning to any, her prerogatiue is to require accompt of all men: I assure thée oh Popilion, that more do I feare the reuolucion of fortune at this houre, then I doubted hir afore the battel: For she delites not so much to kéepe vnder the vanquished, as to bridle and checke the victors: And worse doth she meane when she smiles the fairest, then when she frownes most. But now to speake on thy behalfe, I tell thée, that without daunger thou mayst resort to my presence, since in thy estate is no cause of suspicion, and in my hart no malice to thy person, for in déede that can not be called true victory, which bringes not with it some clemencie: And therefore he can not be named victorious, in whom resteth intent of rigor and [Page] crueltie: For Alexander, Julius Augustus, Titus, and Traianus woonne more renoume by the clemencie they vsed to their enemies, then by all the victories they obtayned in straunge regions: to obtayne a victory is a thing naturall & humane, but to giue pardon and life, is the gift and blessing of God, by which it comes to passe, that men estéeme not so much the greatnes of the immortall God for the punishmentes hée doth, as for the mercy he vseth: notwithstanding as I can not denie but that great is the value and estimation which we Romane Princes make of a victory woonne by battel, so also, I assure thée, we hold it more honorable to pardon such as offend vs, then to chastice those that resist our power: therfore, if thou flée from my presence, as fearing ye iustice which I haue executed vpon the Romanes, thou oughtest to take securitie and courage euen in that which makes thée ieolouse & doubtfull: For so much greater ought to be the clemencie, by how much the offender is in fault: and therfore as there is no offence which can not be either forgiuen or fauored, So right worthely may that pardon be called honorable and famous, which is giuen to an iniurie malicious and manifest, since al other common & light wrongs, with greater reason we may say we dissemble them, then that we pardon them.

The thing ye most drawes me, to enter frendship with thée, is, for that in our last capitulations, and truce, thou perfourmedst al that was concluded for the peace, and yet in the battell, expressedst the partes of a valiant Captaine, the same giuing me cause to beleue, that as in the warres I found thée a iust enemie, so in time of peace thou wouldest proue to me an assured friend. Alexander neuer repented the pardon he gaue to Dyomedes the tyrant, nor M. Antho. the fauour he shewed to the great orator Cicero, neither shall I haue cause (I hope) to forthinke the respit I giue to thy [...]ife: for the noble mind, albeit he may haue occasion to be sory for the vnthankfulnes of his friend, yet hath he no licence to repēt him of the good turnes he doth for him: And therfore in the case of liberalitie, [Page] or clemencie, by how much the person is vnworthy that receiueth the benefit, by so much more is he to be cōmended that bestoweth it: For, that only may be sayde is giuen, when he that giueth, giues without respect: So that,That is frank gift which is giuen without respect. he that giues in hope of recompence, deserues not to be called liberal, but to pretend vsery: Thou knowest wel that in the time of the battell, & when the encoūter was most hot, I offred thée nothing worthy of reproch, euen so thou hast now to iudge, that if in the furie of warre, thou foundest me faithfull and merciful, I haue now no reason to exercise rigor holding thée within the precinct of my house: So that, if thou saw mercy in me at the instant when thy hands were busie to spill my bloud, thinke not that my clemencie shall faile thée, calling thée to the communion and felowship of my table. The prisoners of thy campe can assure thée of my dealing, amongest whom, the hurt are cured at my charges, & the dead, buried according to the place of souldiers, wherein if I exercised this care vpon such as sought to spoyle me, thinke there is farre greater plentie of grace to thée that comes to serue me: And so leauing thée in the hands of thine owne counsell, I wishe thée those felicities, which thy honorable heart desireth.

To the Duke of ALVA, conteyning an exposition of a text of the Apostle, with other antiquities.

TOgether with your letter (right excellent Duke) I haue receiued your particular remembrances, wherein albeit I find it strange, that you shoulde require aduise of me, you, on whom the mightie Caesar reapposeth most for the counsell of his affaires: yet, since it pleaseth you thus to exercise your humilitie, & publish science in me, it belongs to my dutie rather to put my imperfection to your iudgemēt, [Page] then to leaue your desire vnsatisfied: And albeit, in the consideration of your demaund, I find some perplexetie to aunswere, for that your honour séemes to solicit me in one thing, and your conscience in an other: yet, I hope so to debate your difficulties,That man is happy that hath good desires. that in your conscience shall remayn no doubt, nor your reputation subiect to staine or burden: For swéete is the felicitie of that mind whose desires are innocent, and the workes of their life iust.

A Knight of the Gentiles and carelesse of the health of his soule, delites more in the greatnes & antiquitie of his race, then in the vertue whereof his nobilitie tooke beginning, which is found cōtrary in the inclination & action of the true Christian Knight:True nobilitie depends of vertue and al other things are to of fortune. For he estéemes true nobilitie to depend of vertue, & all other things to be of fortune: And therfore, to be a good Knight, & to a true Christian, accord well together in the law of Iesus Christ: because to the good & true Knight, it belongs to vse courage in the effect of warre, to be iust in his word, liberall of his purse, patient in aduersities, and to shew clemencie, where he hath cause and power of reuenge: all which are expressely commaunded in the deuine law, and are the most true & glittering ensignes of a good christian knight.

Saint Paule ministreth this aduise to his disciple Timothe, labora vt bonus miles, willing him to trauell as a good Knight, not in the toyles of a laborer, fisher, myller, or mariner, but in the labours of a good Christian Knight, in whom it is to be estéemed no lesse greatnesse of heart to resist vices, then to fight against enemies: And where he bids him bring forth ye exercise of a good Knight, he meaneth that the goodnes of a Christian knight consisteth not in pompe and great magnificence, but in the tranquillitie and innocencie of a good conscience: for he that walloweth in the wealth of Cressus, & sléepes not in the bosome and quietnes of Abraham, holdes no more then if he were Lord of a goodly vessell replenished with corrupt and poysoned liccour: to haue riche tapistery, massiue plate, many great horses, with other preparations to sports [Page] and pleasures, bee thinges rather to kéepe our names in honour, then to minister sauetie to our soules, and yet as I can not déeme them to be instruments to entertayne our reputation, so, with all I can not alowe that they are the very effects of our damnation: For we are bound to séeke God in humilitie and faith, and not to limit his power, nor debate what he ought to determine of our estate: And as I must confesse that (for the further value and reputation of Knightes and great Lordes) their houses are replenished, with children & youth of right honest sort: so I could wish that in their negligent or corrupt education, were suffred no libertie to insolencie or vice, which then they best performe, when in thē selues is expressed no example of leude behauiour: For in the vertue of the maister, is wrought the effecte and example of reformation in the seruant, euen as the temperance of the Father is much to instruct his sonne in his due humilitie & obedience: So that who suffreth in his seruant lies, swearing,Much is in the Father, to make his children refourmed. blasphemie, whoredomes, or other dissolute or idle disposition, albeit he be a Knight, yet he can not worthely be called a good Knight: For that the houses of good Knights ought to be as schooles of instruction to youth, and not tauernes to professe epicuritie: he that kéepes many haukes and hounds, prepares riche and costly banquets, holdes a house of generall repaire, and receiueth the vnthrifty and banished, and he that followeth the delites of the world, and forgets his office to god, such one in his behauiour bears reason to be called a gentle Knight, for that to such belong those ornamentes and enseignes, more then to gētlemen folowing Christianitie. But acoording to the aduise of the Apostle, such one aspireth to be a good Knight, who striueth to be a good Christian,The lavve of Christ giues no libertie to do euill. for that by the law of Iesus Christ, none hath libertie to exercise any vice.

Touching the other doubt in your letter, I know not how to giue you any generall rule that hath bene obserued in all regions, for that, according to the diuersitie of nations, men [Page] haue alwayes vsed difference of customes: Licurgus the law-reader of the Lacedemoniens held such in most honour, whose beardes were most hoarie, and heads most white with age: Promotheus ordeined amongst the Egiptians, that to the people of iustice was transferred most honour: And king Dridanius was wont to say to the Scicilians, that to the priests of the temple most honour was due: Bryas kyng of the Argiues gaue most honour to the Philosophers that read in schooles: Numa Pompilius amongest the Romanes was of opinion that he was worthy of most reputation, to whom had happened the victorie of any famous battell: But Anaxarchus the Philosopher ordeined amongest the Phenitiens, that in a commonweale such should be most honored, who, in time of peace, intertayned the state in tranquillitie, and in the furie of warre, was found a wise and valiant protector of their limittes: In all which, albeit there was iust merit of honour and reputation, yet, in common experience and reason of thinges we can not but confesse more desert of worthinesse and vertue in such, whose wisedome & discreation makes them hable to dissemble & suffer: For, to be discréete in prosperitie, & patient in aduersitie, is the true mocion & effect of a valiant & vertuous mind. If you weigh these things with the nature and propertie of the present time, you wil conclude with me (I doubt not) but that the imperfection of your demaund, takes away necessitie in me to make answere: For in these daies what is more familiar with ye most sort, then to scoffe at the reuerence and dignitie of old age: to disobey magistrates, dispise iustice, scorne the Clergie, laugh at the want of Captaines, persecute the wise sort, and betray such as follow vertue and simplicitie of life: So that in an age thus hardned, and time so vnthankfull, that man takes vppon him no small enterprise, who striues to be vertuous, since vertue is a thing that prepares vs to immortalitie,Vertue prepares vs to imortalitie and makes vs equall with the heauens: In times past, he that knewe most, was estéemed best: but now, who is most riche, is raysed to most honour: [Page] So that the condicion of this age is, to estéeme men so much the more, by how much they wallowe in wealth, and to measure their reputation, not with the dignitie of their vertues, but according to the facultie and fulnesse of their richesse: For worldly men are so infected with corruption, and their nature so subiect to reuolucion and change, that in cases of promotion, high office and dignitie are rather bought with money, then deserued by vertue. In times past, there was no man areared to honour but he that deserue it: but now who are called but such as search it with money. In the former ages, men of science were searched for in farre countreys, but now though they knocke at our gates, they are not suffred to enter, no, our corruption & customes draw vs to other delites. In that golden worlde, there was no senat, or counsell established, where was not resident some excellent Philosopher: and now where haue we any pallace, which is not replenished with scoffers & inuēters of vanitie: such was the felicitie of those daies, that he that was vertuous, had libertie to controle the wicked, wher now, there is no more cō mon subiectiō then that the good sort are reproued by the vile abiects & skomme of al people: In that most happy posterity, the good sort only had licence to speak, where now the wicked are they that know not how to hold their peace: yea in those florishing seasons, the chaffe was sifted frō ye corne, the wéede disseuered from the good herbe, good men preferred, & the wicked punished, yea vice was suffred to holde no societie with vertue: For that where vice is supported by authoritie, men grow worse and worse,To restraine punishment is a great error in gouernement. and where punishment is restrained there insolencie commaundes the lawes, which is the greatest error that can be suffred in gouernement.

Touching your demaund, what maner of people in ye time of the Gentiles were called théeues, and the sortes of punishment they were put vnto: although there be great necessitie in your request, and no lesse insufficiencie in me to satisfie it, yet I will aunswere you with the opinion of Aulus Gelius, [Page] who discribing many orders of théeues, distinguished aswell their punishments, as some kindes of theftes, which according to the time and person that commits them, may oftentimes be taken for faultes, but not estéemed as theftes▪ For in paine & iudgement the qualetie with the quantetie, must be considered. The auncients held him as a théefe, who, eyther in the field, or towne, tooke away that which was an others, and made no body priuie to it, or against the wil of the owner: he also was estéemed as a théefe, who borowed a horse for one dayes iorney, and retayned him longer: he also was accompted a théefe, who being put in trust with the kéepinge of other mens goods, conuerted them to his proper vse, as if they had bene his owne. Lastly he boore the name of a theefe, which borowed any thing for ten daies, & restored it not in twentie. And as all these in their seuerall kinds were estéemed robbers and théeues, so the law set downe for them varietie of punishment: For amongest the Gréekes, they were marked on the forhead with hot yrons, to the end to be more readily knowne.Punishments for theeues. The statutes of Licurgus were to cut of their noses: Promotheus ordayned that they should be committed to children to punish them at their pleasure: by the law of Numa Pompilius, one of their handes was cut of. But the first that inuented to cut of their eares, or strangle them vpon gibbets, were the Goathes, who, (notwithstanding in other respects were Barbarus) yet vsed they seuere iustice to théeues and robbers: But at this day (sir) if there were cō mission to hang vp all the théeues in the world, I feare there would be more want of Gibbets, then of robbers to furnish them. And greatly haue we to desire with Diogeues, that the great théeues should not so hang vp the little ones, nor the lawes be made like to Spyder webbes, who suffer the great ones to pearce and passe thorow without punishment, and strangle the little flie, in whom is least offence.

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To don FARDINANDO de TOLEDO, to whom ar expounded two Authorities of the Scripture, and the custome of the Egiptians in the death of their frendes.

I Haue not thus long forborne to write to you, in any necligent respect, as remembring with what deuotion you required me, & with what humilitie and affectiō I am bounde to obey you: And now if my answere séeme to short to satisfy you, let the same discression which is woont to take all thinges in the best, beare now with my wretched infirmitie of the gowt, which hath made me such a Martir, that much lesse that I haue leasure to write, séeing I haue no habilitie to sturre or moue: Yea, it hath left no part frée in my body, except my hart to sighe, and my tongue to complaine: You require me to sende you in writing the exposition of those two partes of the Scripture which I pronoū ced not long since, afore the Maiestie of Caesar, which as I can not denie you considering your Authoritie, euen so, I hope you will wey the difficultie that belonges to it, since the Penne can geue no such grace to discribe a matter, as the Tongue to pronounce it. The first was written in the 19. of Leuiticus, in these wordes: Super mortuos non incidietis carnes vestras neque figuras aliquas. &c. God, by Moyses, commaunded here the Hebrewes that when any of their parents or friendes dyed they should not Shaue their heades, nor rent their Faces, and much lesse hurt any other part of the bodye, no, nor imprint any carrect in the same: By the meaning of which commaundement, we may gather that ye children of Jsraell hauing dwelt many yeares with the Egipans, learned of them many wicked and pernicious customes: For as (more then any other people) they were geuen to the Mathematyke Sciences, and other artes and faculties supersticious, as Magicke and Nigromoncie, so there was no [Page] nation, that in the death of their friendes expressed greater ceremonies then the Egiptian, who showed signes of stronger frendship to his friende being dead, then when he liued: For, when eyther the Father lost his Sonne, or the Sonne bereaued of his Father, or any other man by death was depriued of his priuate friende: they resorted forthwith to this custome, to shaue ye one halfe of their haire, expressing therby yt their frende being dead, they had lost ye one moytie of their hart: For which cause, God forbad ye Hebrews to make themselues balde, to ye end they should not be like ye Egiptian women, who in ye funerals of their husbands, parents, childrē, or great frends, vsed to scratch & disfigure their faces with their proper nailes: which custome god forbad in ye womē of Jsrael, least, for vsing ye ceremonies of ye Egiptiās they stood not subiect to ye scourges of Egipt: the inferiour sacrificators of Egipt, whē their high priestes died, vsed to make certaine carrects (according to their particuler fancie) in their handes, armes, or brestes, to ye end yt as often as they behelde them, they might expresse compassion & teares, as also at ye death of their king, all ye officers & seruants of his house, made woundes in their armes, hands, face, or head, euery one making his wound so much ye déeper, by how much he stood in fauor with the king: But God cōmaunding the Hebrues to refraine such wilfull hurting of thēselues, forbad them to imitate ye Egiptians, nor to folow ye customs of ye houshold seruants of their king: for yt in all those cerimonies were effects of superstiton, & only innouated by ye deuill, yea, they brought hurt to such as liued, & were in vaine to those yt were dead: In ye olde law God also forbad men to labor ye fielde with yokes of oxen & asses: And to Sowe in one grounde two kindes of graine, with such lyke, which were not without mistery, because all those customes depended vppon the Cerimonies of the Egyptans, which God would not should holde any vse amongest the people of Jsraell: But here we haue to note that God restrayned not men to vse sorrow and teares in the death of [Page] their frendes: For, as other Cerimonies are in our will, eyther to doe, or not doe them, so sorrow and heauines for the losse or absence of a friende doe as naturallie follow flesh [...] and bloud, as our appetite to eate and drinke: and though by reason some men may dissemble them, yet by nature there are fewe that can auoyd them: Therfore God that made the hart, and ioyned to it his affections, neuer added any law to forbid teares and wéeping: séeing to the hart, (whose chiefest propertie consists in tendernes) there can be offered nothing more intollerable or grieuous: then to sée it selfe deuided frō the thing it holdes most deare: the same standing good in apparant example in the experience and disposition of any two creatures, who, (after their long conuersation together) if they be seperated, or their faunes enforced, will imediatly (according to their kinde) declare their passion: the Lion will roare, the Cow will yeall, the Swine will gront, & the Dog cannot but howle: much more then is the condition of Man subiect to sorrow and heauines, as in whom nature bréedes a more quicke and raging sence of passion for the discontinuance of their deare frendes: And if we haue compassion ouer the misaduenture of a straunger, or the losses of our neighbour suffering casualtie, or liuing in absence, are we restrained to lesse remorce for the death of our great frend whom we see put into the graue? For which cause the Philosopher was of opinion that so many times did a man dye, how often he loste his friendes: For that since two hartes vnited in one honest affection, haue but one being and place of residence, it is good reason that we bewayle the death of our chosen friendes euen with the same nature and compassion which we would doe our owne: The Seconde part of ye discourse is drawne out of Deut. in this text: Eligite ex vobis viros sapientes, &c. my will is (sayth God) that all such as aspire to the administration of publike gouernemēt, shall be wise and noble: This commaundement was not pronounced of God without great misterie, but chiefely that [Page] gouernours should be both wise and noble, for that as wisedome without noblenesse, is a troublesom thing, so nobility without wisedome is but as a soule without a body, or as a painted fire that becomes ye wall, but giues no heat to ye beholder: Therfore as to be gouerned by a maiestrate flowing in science & knowledge, & fayling of noblenesse, is both miserable & troublesome: so, it cannot but be intollerable to liue vnder ye controulment of him, to whom fortune hath geuen greatnes of place & birth, & grace & nature denied discression & other temperances of ye spirit, so yt to make vp a full perfection, it is necessary ye iudge haue knowlege to debate & determine causes, & nobilitie to moderate ye residue of ye affections of ye minde, yet, The wisedome which god requires in ye maiestrates of his cōmon weale, ought not to stretch to subtlety or tiranny, but to be tempered wt modestie, swéetnes, & gracious behauiour,VVhat is required of a iudge in matters of councell. for a iudge, in ye office & causes of coūcel, is no lesse boūd to ye obseruation of ye law, religion, faith, & equitie, then to be voyd of all hate, enuy, feare, couetousnes, or other corrupt affectiōs, it was not without cause yt god cōmaūded to institute ye iudges ouer his people, of noble cōdition, seing it is a great argument of ye sewertie & tranquility of ye state, whose magestrate is compoūded of nobilitie and modestie. Therfore ye first gouernour yt administred ye cōmonweale of god, was ye easie & gracious Moyses, whom gods prouidence led to be nourished in ye court of Pharao by ye kings daughter, to ye end that in such societie & experience of so many wise and noble iudges, he might learne how to entreat & assure good men in their innocencie, & how to chastice ye euill amid their wickednes,A magistrate ought rather to be terrible in threates then in punishment. the affaires of war are far different from ye policie & gouernemēt of a cōmonweale established: for yt in matters of enterprise, it is méete ye captaine be valiant, but to gouerne at home let ye magestrate expresse affabilitie & swéetnes, for yt a ruler ought rather to be terrible in threats, then in punishement, & so to tēper his authoritie yt his people may feele his power rather with his liberality thē with iniuries: [Page] And albeit it is no generall rule that all the common sort be rude and barbarus, nor that euery courtier is fully furnished with ciuillity: yet, in such as receiue their fourme & fashion in courts of princes, is alwayes found more respect, consideration, and iudgement of things, & are of a better correctiō of manners, then the others. There be few things which ought to be guided by rigor of iustice, but fewer to be gouerned by force, by which reason it behoueth the iudge to be wise and noble, to the ende that by wisedome he may know what iustice is, and by his nobilitie he may moderate the rigor of the lawe:

A discourse afore the Emperour CHARLES the fifth, Wherein is handled the Pardō that Christ demaunded of his Father for his enemies,

§

‘Pater ignosce illis quia nesciunt quid faciunt.’

AMongest all the chiefe and principall vertues, the most worthie is that which we call wisedome, for that without it, iustice is resolued into crueltie, temperance takes the habite of rage and furie, and fortitude brings forth tyranny: for which cause Christ sayth not expressely to his Disciples, be temperate, be strong, or be iust, but he biddeth thē be wise as serpents, & simple as Doues, aduising vs therby,Math. 10. that he yt is discréet in spirite & behauiour, can not but be iust in that he commaunds, moderate in his actions, and strong in whatsoeuer he enterpriseth. For he that is wise, is constāt, & he that is constant is not troubled, & who is not troubled, liues without sorrow & heauines: so that the discréet man is happie since wisedome & discression are compounded vpon ye knowledge of things good & euill:Praise of vvisdome. So excellent is the gifte of wisedome, that by ye prouidence & direction of it, abuses past [Page] are reformed, thinges present are ordered, & by it men haue the facultie to foresée chaunces to come: by which may be cō cluded, yt he that is not furnished with that high grace, stāds voyde of meane to recouer that which he hath lost, is vnable to reteine that which he hath, and hath no power to aspire to that which he hopeth for:Psal. 118. Thou hast made me wise ouer mine enemies, sayth the Prophet Dauid, wherein he séemes to offer thankes to ye Lord, for that though by his wickednes & sinne, he hath deserued to haue enemies, yet the Lorde hath succoured him in geuing him meane to defende himselfe against thē by his wisedome, without ye which he had not ben able to haue serued God, nor resisted his aduersaries. So noble is the vertue & grace of wisedome, yt she cannot chuse her perpetual dwelling, in a person altogether wicked: And therfore, when we sée any polletique in yt they doe, suttle in that they say, prouident in their plots & purposes, & diligent to execute their enterprises:Ierom. 4. of such let vs say wc S. Jerom, quod sapientes sunt vt malum faciūt, facere autem bonum nesciunt: such are wise men to do euill, but to do well they neither know ye way, nor haue the meane: Saule in a great presence of his péeres & potentates, sayd thus of Dauid: Noui dauid filium Isai virum bellicosum, 1. Kings. 16. et prudentem in verbis: I know Dauid the sonne of Jsai to be valiāt in Arms, & discreet in spéech, wherin we haue to note yt the scripture cōmendes not Dauid somuch for ye stabilitie of his countenance, nor for his grauitie in the iudgemēt of cases, nor for his policie in ye expeditiō of warrs, as for the discression he vsed in disposing his spéech & wordes, ye same remaining to vs as a good argumēt & example, yt in nothing may be expressed and manifested ye vertue of wisedome more thē in ordering ye spech, ye wiseman vseth this text Tēpus loquendi et tempus tacondi, Eccle. 3. meaning, yt then a wiseman is best knowne, when he hath discression to discerne ye difference of times to speake, & times to vse scilence: for al things of this life, haue their place to stay in, there being, by meane wherof they are preserued: time to worke their condition wherunto [Page] they are inclined, & haue end, wherin they suffer end: God assigneth seasons, & enhableth euery time to his proper office & functiō: for, as in one time men throw séed into ye groūd, so an other season brings vnto them their encrease & fruite: sometimes men trauell, & other seasons are appointed to rest: at one time princes builde, & at another they pul downe: and at somtimes there is liberty to speake, when at a nother season it is more cōueniēt to vse scilence: So yt as euery thing hath his time, & euery time his proper season: so it is necessary to speake when there is cōsent of time & place, together wt good coūcell & consideration of ye matter yt is spoken:Scilēce is a gift vvithout perill. for as scilence is a gifte without perill, & conteines in it many good things: so, it were better our scilence brought our simplicitie in suspition, then to speake either inconueniently, idly, or vnnecessarily: this text tempus tacendi. & tempus loquēdi, teacheth vs, yt if first we learne not when to holde our peace, we shal hardly know how to speake in oportunity: seing wt the aduised & resolute man this is one propertie, to pōder & make a iudgemēt of his words, afore he deliuer them publikely: And therfore it is holden an assured signe of a wiseman, when he expresseth ye true difference betwéene his liberty to speake, & discression to holde his peace: for as, such may be his necessity to speake, yt to vse scilence, could not be without great suspitiō of his ignorāce: so also, so requisit may be ye occasion to hold his peace, yt to speake cannot be without imputation of follie: by which reason, ye wiseman speaking so much of time, giues vs libertie to speake in season, & not otherwise, aduising vs further yt as to vse cōtinual scilence cannot be without signe of great simplicitie, so, to speake out of oportunitie and purpose bréedes in it selfe an opinion of great follie.

Who séeth his brother,Ezech. 3. sayth ye Prophet wallowing in wickednes and sinne, and doth not admonish and perswade him to conuertion, God will require accompt of the sinnes of the offender at his handes as consenting and guiltie to his wickednes: the prophet Esay, being sorie yt he had holden his peace, cryed out, va mihi quia tacui: as if he had sayde,Esay. 6. Oh [Page] Lord God, how many faultes I haue dissembled and kept secret, so many wayes am I guiltie, for that if I had disclosed them, I had bene rebuked and reformed: But if it be an euil thing to kepe scilence, it is yet worse to speake, according to ye example and experience in Caynemaior est iniquitas mea quam vt ventam merear, Gene. 4 so great is my sin, that I deserue no grace nor mercy. Much better had it bene for Cayn to haue holden his peace, then to speake so euill, for that his wickednes was more intolerable dispairing of Gods mercie, then for ye murder he made of his brother. Thus we sée the Prophet was culpable for vsing scilence, and Cayn condemned because he spake: by which we may gather the great necessitie we haue of wisdome to vse time to speake, and time to suffer scilence: For as the trée is known by his fruite, & the vertue of a man discerned by his workes, so, in his wordes and spéeche, are disclosed the qualitie of his wisedome, or simplicitie: And as Iesus Christ in all his actions, was no lesse pacient to heare, then moderate in speaking, so, we finde not in scripture, that he euer deliuered worde in vaine, nor neuer helde his peace but for feare of slaunder: And although it be a miserable compulsion to vse scilēce in things which we haue desire to disclose, yet, considering scilence bringes sewerty, and conteines in it selfe many other goodly thinges, let vs stand restrained to the two seasons which Socrates aloweth without reprehension: the one is when we speake of that which we manifestly know, and the other when we haue in hande thinges necessary: In which two times onely, as speache is better then Scilence, so in all other Seasons, experience approueth that we ought to preferre scilence afor speaking.

To what purpose or intentions tended all the speaches of Iesus Christ.

[Page] THe wordes of our Sauiour tended eyther to ye prayse of his Father,Math. 13. as when he humbled himselfe in this speach Confiteor tibi pater: or to teach men what they ought to do, when he sayd Beati mites: Math. 5 or else to reprehend wickednesse and sinne, when he cried,Luke. 11 vae vobis legis peritis. So that when he was not occupied to giue prayse and glorie to his Father, nor to preach doctrine, nor to rebuke vices, it was then he was setled in a deuout and holy scilence: The Hebrewes led him to their consistories a fore thrée iudges, that is to say, they brought him to the Palaice before Herod, to the Bishops house before Annas, & to the trée of the crosse before his Father, at which place only he spake, and in the others he vsed scilence: and therefore afore the two first tribunals he was accused of crime because he held his peace: & standing as aduocate afore the thirde, he spake: And albeit right great & infinit were the works which our Redéemer did from the time he was taken till he was crucified, yet his wordes were fewe, and his spéeches in very small number, the better to teach vs, that in time of tribulation and aduersitie, we ought more to séeke our consolation in a holy and deuout patience, then to preferre or expresse great eloquence.

Christ then being vpon the hill of Caluary, not onely condemned to death, but very nere the passion of the same, hauing his flesh pearced with nayles, & his hart burning in zeale and loue, cryed to his father. Pater ignosce illis quia nesciunt quid faciunt, as if he had sayd: Oh eternall father, in recompence that I am come into the worlde: and in consideration of the preaching that I haue made of thy name: In satisfaction of the paynes and crucifying that I endure, and in respect that I haue reconciled the world to thée: I require no other reward, but that it may be thy good pleasure to pardon these mine enemies who haue sinned to the end I should dye, and I suffer death because they may liue: Forgeue them, [Page] since thou knowest, and all the world séeth, that in my bloud is payde and satisfied their crime, & with my charitie I haue raysed and put them in my glory, so that let my death be sufficient, to the end that no other death haue more place in the world: Pardon them, since thou knowest, that the death which triumphed in the crosse, and by the which I am nailed to the same, is crucified heare in this trée: by meanes wherof (oh euerlasting Father) I beséech thée estéeme more ye charity wherein I dye for them, then the malice by the which they prosecute my death: Forgeue them (Oh heauenly Father) since if thou considerest these my enemies in the nature and merite of their sinnes, there will not be founde in the furies of Hell tormentes worthye enough to punishe them: Then better is it (Oh gracious Father) that thou Pardon them since that as there was neuer the lyke faulte committed, so shalt thou neuer haue occasion to vse the like mercie: And séeing my death is sufficient to saue all such as are borne, or to bée borne: those that are absent, present, deade and on liue: It is no reason that these heare should be shutte out from that benefite being a thing of most equitie, iustice, and right, that as my bloud is not spilt but with thy consent, so also, by thy hands it should be well employd.

In this, we haue to note that Christ sayd not, Lorde pardon them, but he sayde Father forgeue them, as discribing this difference betwéene those two estates, that to a Lorde, belonges properly to haue Bondemen, Subiectes, and Vassalls, and the name of a Father presupposeth to haue children, so that he required his Father not to iudge them as Lorde, but besought him to pardon them as a Father: Christ also sayde not condicionally, Father if it be thy pleasure forgeue them, but he prayed absolutely (after himselfe had forgeuen them) that his Father would Pardon them, by which example we are put in remembraunce, that the reconcilement which we make wt our Enemies, ought to be pure, absolute, and without affection: Besides, our Redéemer [Page] sayd not singulerlie, Father Pardon him, but he spake plurally, by which we may be informed, that as he prayed not particularly for any one in priuate, but generally for all, so his blood dispersed on ye crosse was not only sufficiēt to redéem one onely Worlde, but to satisfie the Raunsome of a Million of Worldes: And out of this misterie may be drawne this construction that our Sauiour, praying generally for all expresseth himselfe, so liberall to geue, and so mercifull to pardon, that when he forgeues a sinner any offence, he pardoneth with all his other crimes.

It is not also without misterie that Christ sayd not I forgeue them, but besought his Father to Pardon them: For that if the Sonne onely had pardoned them after his death, the Father might haue demaunded the iniurie, because that if the Sonne had forgeuen them, he had done it as a man, where the execution of the iustice remayned in God, but as the deuine worde, yea the liuing Lorde, hath perfourmed this pardon with so true a hart, so hath he not suffered that there remaine in it any scrupule: And therefore he besought his Father to pardon them, to the end that by the humanitie which he endured, and diuinitie which suffered it, his enemies might be at the instant absolued, and we others haue hope to obteine remission.

¶That when CHRIST our Lord gaue pardon he left nothing to forgeue.

IN lyke sort we haue to note that Iesus Christ required not his Fathere to pardon them after his death, but besought him to forgeue them at the instant, aduising vs by ye example that to be good christians, and true folowers of our redéemer, it behoueth vs: afore we passe out of this life, to desolue & breake all rankor and malice: for ye froward [Page] and sedicious shall haue much to endure in the other world, if in this lyfe they were slow to pardon and forgeue. But since the spéech which the Lord expressed vpon the crosse, was so high and excellent, it can not be out of purpose to dispute what good thing the Hebrews did to deserue so famous a pardon: for, somuch more noble and great is the remission, by how much lesse there is occasion geuen to doe it.Fiue iniuries don to Christ at his suffering. In the death of our Sauiour the Hebrues offered many great and vnnaturall iniuries, for the least whereof, much lesse that there was merite of pardon, where, in the act was sufficient desert to haue them all throwne quicke into the depest bottoms of hell:A circumstance of the passion of Christ. In the first, they did not onely put him to death by malice (being the man most tollerable in their common weale) but they set at libertie Barrabas a common murderer of the quicke, and crucified Iesus Christ which raysed from death such as suffered death: if the execution had ben don in some distant village farre remoued from the Cities and resort of people, the iniurie and dishonour had ben more tollerable: But to their wicked Conspiracie to put him to death, they ioyned a most abhominable meane and manner of execution, and applying it proper to their reuenge to bring open shame to his innocencie, they crucified him in the great Citie of Ierusalem, where Christ stoode in state of good reputation for his sermones, and had there his allies and kynred, euen men of great honour and honestie. In their determination to put him to death, although they published the execution in Ierusalem: yet, if they had eyther taken the nighte, or chosen some priuate house, the time and place had not so apparantly detected their malice. For yt is more thē barbarous fiercenes, where is no respect to time, place, nor person, obseruations naturally remembred euen amongst tigers and lions in their extreamest passions of rage and furie. But of the contrary at the the third hower they led him out of the Citie, and the sixth, they crucified him, and at the ninth houre he yéelded vp the Ghost: seasons wherein the day raigneth [Page] in his most clearenes, and people make their comon assembles: In whose sight, they ought to haue forborne to haue crucified that innocent Lambe, betwéene two théeues, he, whose race and linage was of Kinges, and estéemed to be the soueraigne Prophet: But to persecute him as well with ignominie, as with paine, they gaue him societie with Robbers and théeues, to the ende the world might thinke that he was the greatest théefe of all: They might lastly haue referred him to a kinde of death lesse slaunderous to heare, and not so cruell to suffer: but according to their insatiable malice, they restrained Pilate to that election & choise of death, as wherein might be wrought to our Redéemer most apparance of obliquie and shame: for malice,Malice the mistrese of iniustice. being the Maystresse of iniustice, sturres vp both the thoughtes and handes of men to wicked things: Albeit these were the works which they did, & the merites for the which Iesus Christ should procure them Pardon and mercie: yet, in recompence of this vnworthie death, and so many blasphemous wrongs, Christ cryed with a pitifull voyce, saying: Father forgeue them, for they know no what they doe: Here may be brought in the saying of the Prophet speaking in the person of Iesus Christ, Supra dorsum meum fabricauerunt pecatores:Psal. 128.prolongauerunt iniquitatem suam: as if he had sayd, I know not what I haue don against thée, oh sinagog, and yet thou hast ben against me from mine infancie, thou hast persecuted me in my youth, and in the fruite and ripenes of mine age thou hast crucified me, and yet hast discharged all thy sinnes vpon my shoulders: Supra dorsum meum fabricauerunt pecatores: Adam was ye first that layd vpon my shoulders disobedience: his Wyfe Eue, slouth and epicuritie: Cayn his sonne, Murder and slaughter: the Patriarke Loth, incest: King Dauid, adulterie: Jeroboam his Sonne Idolatry: and all the Sinagog so discharged vppon me her malice, that, where they in their wickednesse committed the crimes, I vpon the Crosse payd for them the raunsome of their paines, which are not onely for that they [Page] layde vppon my backe all their offences, but because that assembling and heaping wickednesse vpon wickednesse, they haue prolonged their iniquitie, and haue not bene sorie for that they haue done, but because they were hable to doe no more: so that, if their ioyes were great to sée my death, great also was their displeasure by the meane of my resurrection: Thus these miserable Hebrewes haue encreased and prolonged their iniquitie, bearing enuie to the Doctrine of Iesus Christ, of which enuie, they conceiued hatred, and of that hatred they conspired together to Crucifye him, and being bolde to Crucifye him, they tooke impudencie to mocke him, and after they had Scorned him they denied his resurrection, and so resolued into obstinacie, that Iesus Christ sayde not of them without cause, Expugnauerunt me a Iuuentute mea, Psal. 12 [...]. Continuinge to Persecute me euen vnto my Graue.

But hauing thus deduced the smale reasons of the Hebrues to put Christ to death,Christ vsed most svveete vvordes when he asked pardō for his enemies. together also with the slender occasions they gaue him to obteine there Pardon: Let vs withal speake of the great bountie wherewith he recompensed their crueltie, and of the vnuersall pardon which he obteyned of his Father for them: wherein ye circumstances deserue almost as much to be noted, as the pardon it selfe: Iesus Christ then well expressed his inestimable bountie in the prayer which he commended to his Father at the instant of his death requiring pardon for his enemies: A thing so much the more vehemently desired of him, by how much he knew it was most necessarie to them for whom he prayed: Christ also felt bitterly the teares and sorrowes of his mother (but that was a passion according to the nature & condition of a sonne:) But the distruction of the Hebrues touched him in ye zeale and compassion of a creator: The dollors of his Mother could not stay him from dying for his enemies, for that he knew that she had brought him forth in great ioye, but he had redéemed the Hebrues with most bitter trauell: In this [Page] also appeared his wonderfull bountie, that in his Prayer he called not on the maiestie of God by the title of Lorde, but by the name of Father: A name truly wherin is vertue to make easie and tractable the hart of a man being appealed vnto by his Sonne: Frons meretricis facta est tibi et noluisti erubescere: reuertere ad me, et dic Pater meus es [...]. Sayth God, speaking to the Sinagogge of the Jewes by his Prophet Jeremye, as if he had sayde: Oh Jsraell, albeit yu art so obstinate is thy malice, that thou takest no more shame of thy Sinnes, then a common woman deuiding her body to straunge Fleshe, yet, if thou come afore me in Prayer and call me Father, I will aunswere thée, and acknowledge thée for my Sonne: By this we haue to thinke that it was not to obteyne a small thing, when he began his Prayer by this inuocation, Father forgeue them: yea, he made offer of the same Phrase for the remission of his Enemies, which he would haue done, if he had prayed for the aduauncement of his best friendes: But in recompence of this Wonderfull affection and Zeale, that Nation (replenished with malice) Cryed out to Pylate to Crucifye him, who refusing to committe his Innocencie to sentence, and not fynding in him worthynesse of Death, they cryed eftsoones Sanguis eius super nos et super Filios nostros: Math. 27. Be not so scrupulus to Iudge an offendour saye they for if thou thinke thou doest an vniust thing, let the Venggeance of his innocencie fal vpon vs and our Posteritie:An indiscreet demaunde of the Iewes. but from this petition Iesus Christe séemed to appeale, for that as they Cryed that his bloud might be agaynst them, so of the contrary he sought to make that Holy effusion profitable to them: So that where they demaunded of Pylate their condemnation, he Prayed to his Father for their Pardon: For a man to doe no Euill to his Ennemie may very well happen: to Pardon Ennemies belonges to the Office of CHRISTIANS, to loue an Ennemie [Page] is the worke of a perfect man: But to pardon him which would not obteyne pardon, was neuer done by any but by Iesus Christ: For when the Hebrewes cryed Sanguis eius super nos, Christ lyft vp his voyce and zeale to his Father, Pater ignosce illis: There was no great distance betwéene the time of the petition of the Jewes, and the Prayer of our Sauiour: for as they cryed at the the third hower to haue him crucified, and that the reueng of his bloud might light vpon them and theirs, so at the ninth hower, Christ prayed to his Father to forgeue them: Oh Father (sayth he) let not the vengeance of my death redownd vpon them, neyther stretch out thine Ire vpon this people that know not what they do, for they are ignorant of the price of their demaunde and protestation that with such obstinate vehemencie they pursue to Pilate: Much better then did the Apostle consider and féele this great miserie, when he sayde, Accessitis ad sanguinis aspersionem melius loquentem quam abell: Oh wretched Hebrews and happie Oh we Christians, who haue obteined pardon by the effusion of the bloud of the Sonne of God, shed by your meane: this spéech sure was farre otherwayes, then the saying of Abell crying iustice, iustice, but our Sauiour sayd mercie, mercie: So that, the iniquitie so generall, and sinne so wicked as ours is, had néede of such an aduocate as is Iesus Christ, for who was so fitte to obtaine Pardon for our sinnes, as he whose innocencie made him without sinne.

That God was wont to be called the God of vengeance, and now is he named the Father of mercie.

IEsus Christ, Langushing in torment and Martirdome vpon the Crosse, expressed an other maner of Testament to the worlde, then King Dauid, who in the very passions of death, charged Salomon his Sonne not to suffer the gray heares of Joab to come to the [Page] graue without bloud, nor ye liues of his subiects & seruantes, to end without reuēg: yet they had not somuch as touched his garmēt to offend him, where ye Lord would not cease to purchase pardō euen for those by whose violēt hāds was wrought ye effect of his death: Deus vltionum dominus, deus vltionum, saith Dauid speaking of ye iustice of god, thou Lord art ye god of reuenge, since yt from ye instant that we commit ye offence, it is thou that thondrest punishment vpon vs: yea yu art so called because of ye feare that ye world hath of thée, & that yu dealest with ye generations of men in so great rigor: with ye auncients he was called ye God of reuenge for ye immediatly that Adam had transgressed,Genes. 3. Genes. 7. Genes. 19. Exod. 32. he was chased out of ye earthly paradise: ye regions of ye earth by the vniuersalflud were drowned: ye two cities by his rigor subuerted: ye faction of Aron and Abiram consumed: the idolators yt offred worship to ye calfe, cō mitted to death: the théefe of Hiericho stoaned: and ye host of Senacherib ouerthrowne: yea, without offring wrong to any, he did iustice to all:Ad huc carnes erant in dentibus eorū et ecce furor domini, et percussit populum plaga magna. That god in those times was ye god of vē geāce, appeareth in ye actiō on ye moūt Raphin, whē ye Hebrues demaūded of Moyses to geue them flesh to eate, which tourned to their great domage, for that they had scarcely begon to tast ye flesh of ye quailes falling in their host, whē loe ye indignation of ye lord slew such multitudes of them, yt the scripture forbears to expresse ye nomber: The reuēge of ye offence of ye king Abimelech, denying ye Jsraelites to passe thorow his coū tries,Resensui quod fecit Abimelech Jsrael vade ergo et interfice a viro vsque, ad muliere bouem, [...]ouem et Camelum. &c. 1. King. was it not executed thrée hūdreth years after ye falt & in ye raign of Saule to whō god said, I kepe remēbrāce of ye smal regard which Abimelech gaue to my cōmaundements stopping the passage of my people thorow his realmes, against whom looke that thou rise & arreare thine armie, & cut in péeces all his people, sparing neither man woman nor beast: by which example with many others of equall continuance and equitie, ye men of the world may perceiue, how déepe and vnsearchable are the iudgmentes of god: who somtimes punish the ymediat offender, & oftentimes transferreth ye correction [Page] vpon such onely as discende of their race: So that he punisheth no man without desert,Psal. 50 and therfore not without mistery is he called by the Prophet, the God of reuenge, because that albeit he vseth to dissemble for sometime our transgessions committed against his maiestie, yet they are not parpetually forgotten with him.

The same God yt the Hebrues had and worshipped in those times, doe the Christians hold at this day as true and soueraigne Lord, of whom the Apostle yéeldes better testimonie to the Church, then did Dauid to the sinagog: For Dauid called him the God of vengeance, and the Apostle honoureth him by the name of Father of mercie and consolation: wherin as Dauid was not without some occasion to ascribe vnto him that surname & title, so the Apostle also had better reason to inuocate him in the phrase of mercifull father, for that in that law of rigor & feare, God had a propertie to chastise people & nations, where in this law of grace, he visiteth vs in affection & mercy, whereby hauing chaunged custome he hath also ioyned vnto him an other propertie of name & title, being now worthely called the father of mercy according to his many examples of mercie & pitie expressed vpon many sinners: as vpon S. Mthew in remitting his vseries, vppō Mary Magdaline in pardoning her vanities, vpō ye Samartiayne in forgeuing her adulteries, vpon ye théefe in purging his theftes, vpon S. Peter that had denied him, and vpon the wretched Hebrues that conspired his death: Oh mercifull Iesus, & delight of our soules, since the time is past wherein thy father was named the God of reuenge,A good praier. & the season come wherein he is called vpon by the name of father of mercies: we besech thée oh sauiour of the race of man, to haue pitie vppon our soules, & amend our liues, we that are thy brethern & members of thy church: and since in losing our selues we lose much, & the meane of our safetie stands onely in thy goodnes, pardon vs according to thy holy custome & propertie of thy nature: oh creator of all things, & redéemer of al faultes, [Page] since thou hast spoken by thy Prophete, J will not the death of a sinner but that he liue and bee conuerted: Beholde vs Oh Lorde in thy presence and conuerted to thée: Receaue vs Oh infinit and perpetual God as our Father, and pardon vs as thy childrē: and as we confesse with humilitie: Tibi solipecauimus, so, let it be thy pleasure to saye to thy Father, Pater ignosce illis: he was called in the olde law the God of reuenge, because his will was that there should be restitutiō of eye for eye, tooth for tooth, and hande for hand: But in the law of grace he is called Father of mercy, for that he hath cō maunded to render loue for hate, honour for infamy, clemencie for cruelty, & pardon for iniurie, Locuti sunt aduersum me lingua dolosa et odio circundiderunt me, expugnauerunt me, Psal. 108. gratis ego autem orabam, sayth Dauid speaking in ye person of Iesus Christ, Oh sinagog full well doe I know that thou canst worke me no more euil then thou hast already don: for thou hast hated me with thy hart, blasphemed me with thy tonge, & killed me with thy hands, & in recompence of these deadly wrongs, I prayed to my father for thée, & with vehement humilitie called vpon him to heare my praier: This Prophecie sure as it was pronoūced by Dauid both king & Prophet, so hath it also ben accomplished by Iesus Christ: For at ye time when they crucified him with nailes & torments, at ye instāt when they blasphemed him with their tongues, at the season when they helde his Prophets in derision▪ yea when he licored ye earth with his bloud, and opened the heauens with his tears, euen then did he pray wt great cōpassion to his father, to pardon them: oh wonderfull boūtie of our sauiour, who seing euen frō ye crosse his greatest enemies, Quod loquuti sūt aduersum illum quod odio circundiderūt, & without occasiō expugnauerūt illū, & yet he praied for thē, as if they had ben frée & exempt from fault: great is ye action of this boūty, ouerpassing ye reach of man, and exceding ye iudgment of Angels, and yet a worke right worthie of the Lorde, betwéene whose holy intentions, and Wicked working of his Ennemies, [Page] is expressed no small difference: For that for loue, they rendred hate: they appoynted him prisoner, where he purchased their deliuery: they accused him, where he excused them: they persented him afore Pilate where he offered them to God his father: yea, where he desired to haue them pardoned they procured to sée him crucified: so that in this he expresseth a greater zeale to them, then they can beare to themselues, for that he holdeth the offender absolued, & demaūdes pardon of his Father afore the falt he confessed: They prepared gal and vineger to present him in the passion of death, and sharped their launce to pearce his sydes, and yet he besought his father to remit the punishemēt afore they had actually commited the sinne: if the sonne of God, would haue demaunded any other thing of his Father, the present view and estate of his martirdome ministred sufficient occasion: for he might haue desired of his Father to remoue ye panges of his passion, or to ease the paines of his fleshe pearced thorow wt nailes: to take his enemies from his presence, to preuent the obloquie to suffer betwéene two théeues, or lastly he might haue demaūded yt after his death to his body might be ioyned a sepulcher: But to requestes of such nature, ye sauiour of ye world séemed to cary small regard, & lesse expectation of cōfort or ease to his owne distresse: no, he estéemed it a thing far more worthy of him, & an act of greater charity to require pardō for his enemies rather thē to séek solace for his presēt sorowes, or be careful for his pains to com: ech redéemer of ye world, let it please thée (we besech thée) yt as in ye act of ye holy sacrifice celebrated by thée vpō ye crosse, yu prayedst for thine enemies, & besought thy father to pardō thē: yt euen by ye same boūty yu wouldst also vouchsafe to prai to thi father for vs particularly, saying, pater ignosce illis: for albeit we were not of ye nōber of those yt crucified thée, yet we ar not exempt frō trāsgressing thy commaundementes, and are euen with the first that haue offended thée: it suffised not Christ to saye onely Pater ignosce illis, but in excusing them he added Nesciunt [Page]Quid faciunt: Oh Father (sayth he) forgeue them, as people that know not the harme yt they doe in putting me to death, and as men ignorant of the displeasures that wil happen for want that they haue not knowne me: vouchsafe to supplie the fault of their ignoraunce, Quia nesciunt quid faciunt: Rightly spake the Lorde of them, when he sayd They know not what they doe, for ignorance was to them knowledg that by his bloud should be a appaised the wrath of the Father: the seats eftsoones replenished which were made voyd by the offence of the wicked Angels: the olde sinne of Adam defaced, & the vniuersall world redéemed: This was an assured argument of their ignorance, for that they put to death the sonne of God, ye inheritour of eternitie, ye workeman of ye world, ye lord of angels, & he which is not only iust, but iustice it selfe: truly they knew not what they did, since ye time will come wherin shalbe redemaūded of thē ye blood of ye innocent, their citie destroyed & layd open to spoyle, their riche temple reuersed, their sacrifices confoūded, & their law take end: yea, vntill ye reuolution of the world, they shall wander as vagabounds, without law & without king: Nesciunt quid faciunt, for by the effusion of that precious bloud, ye Church hath succéeded the smagog: Iesus Christ (taken place of Moyses:) baptim supplanted circumcision: the Apostles succeded ye Prophets, the olde testament, the new: the crosse of Iesus Christ abollished the serpent of brasse, & the sacraments of ye Church defaced, the olde sacrifices, so that as they toke away ye lyfe of Iesus christ with paines on ye crosse, so in ye same, he put end to their sinagog: vouchsafe then oh mercifull Lord ye as thou hast pardoned thē who without any submissiō crucified thée, so, yu wilt also remit our sinnes ye prostrate afore thée accōpany our petitions wt teares & humilitie, beseching thée to communicate vnto vs during ye vse of this life, thy spirit of grace & feare, & in ye other world ye fruition of thy maiesty in glory.

A discourse afore the Emperour wherein is touched the Conuersion of the good Théefe.

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‘Domine memento mei, cum veneris in regnum tuum.’

TO euery Christian iudgement, ought to be acceptable this notable saying of Boetius: Nihil ex omni parte beatum: as if he had sayd, there is nothing in this worlde so perfect wherein cannot be found imperfection, nor any thing so vniuersally blissed which is not subiect to his bale, error, & reprehension: yea, few things conteine their iust measure, being brought to the yard, & fewer are founde to holde equitie of weight when they are paysed in the balance: Man of himselfe is so small a matter, and by reason of his frayltie of so weake power & apprehension, that there was neuer prince so mighty, Philosopher so wise, Captaine so valiant, nor any one so established in blisse in whose condicion could not be found occasion of correction, & in their lyfe amendment of behauiour: what is he to whom god hath geuen creation, & the earth disposed her natural sustenance which hath not sorrowed, which hath not sinned, & whose doings haue not ben entangled with error? yea, if we beholde our selues with eyes of our selues, besides that we shall sée in our common actions nothing but imperfection, error, and sinne, yet also we shall finde that the men of the worlde doe many mo thinges wherein are mo occasions to repent them, then meanes to worke their commendation: Justus es domine et rectum iudicium tuum: sayth the Prophet: Righteous is the Lord in all that he doth, and iust in his iudgements: yea, there is more certeintie in the iustice and iudgements of the Lord, then eyther in the course of the Sunne, the reuolution of the heauens, or stabilitie of the earth: Little honour had Dauid attributed to God in naming him iust, if he had not also sayd that his custome was to doe iustice, as in lyke sort it had not ben enough to ascribe vnto the Lord the action of [Page] iustice if withall he had not geuen him the name, title, dignitie, and reputation of Righteous: For many there are, who are iust in their persons, but doe not administer iustice to others: as of the other side, there be such as are instruments in the distrubution of iustice to others, and are not righteous in themselues: By reason whereof, we may saye that so high and noble is this priueledge to doe all thinges wel and in their perfection that God hath reserued it to himselfe, and not vouchsafed to communicate that deuine prerogatiue to any Creature: And therefore all thinges vppon the which the Lorde bestoweth his eyes and countenance, are not onely good, but also we ought to beléeue that in them is no imperfection or error, Quia vidit Deus cuncta qua fecerat, et erant valde bona: which falleth not out so in the Actions of man, because in whatsoeuer he enterpriseth or bringeth to passe is founde good occasion of correction, and iust reason of amendement: For the dayes of our lyfe are so short, and the Art which we learne of so longe studie and time, that when we thinke we haue learned anye thinge, it is then we stande euen in the Iawes of death, and are ready to pearce the Pitte prepared for our corrupt Boanes: In all the workes of man there is imperfection according to the Sentence of Socrates, who confessed he had learned no other thing in Athens but to know that he knewe nothing, wherein sure he sayde truely: For how Rude, Vile, or Base so euer the Art be, we finde in it alwayes more thinges to learne then we haue learned, the same being the occasion of the Ciuill controuersies now a dayes, wherein the Philosopher reasoneth agaynst the Philosopher, the Mayster agaynst the Mayster, and the Scholer agaynst his mate, disputing and mayntayning opinions onely to séeke out and know which is he that vnderstandes most: all which procéedes of the litle we know, and the much we presume, and that noane will confesse to be Inferiour one to an other: Omnia in pondere[Page]et mensura fecisti: god hath made all thinges by vveight and measure. VVisedome. 11. sayth the wise man speaking of God, thou hast made all thinges Oh Lorde by weight and measure which being aboue the power and prerogatiue of man, falls out contrarie in all his actions: For all thinges in this wretched worlde, being guided more by opinion then by reason, it happeneth most often that we cutte of and abridge that we ought most to encrease and lengthen, and of the contrary, geue continuance and amplyfication to thinges which deserue to be discontinued and deminished: But in the house of God is neyther faction in opinion, nor parcialitie in reason, no, who can reasonablie haue occasion to complayne, séeing that all thinges that he geues to vs, are layde out by weyght and measure: when God had Promised to Abraham the Lande of Promisse, he séemed forthwyth desirous of the possession of it which the Lorde woulde not agrée vnto afore thrée Hundreth yeares were past and finished, saying vnto him thatNondum completa erat malitia amorreorum, meaning, I am the great God of Jsraell, the Iudge of the Quicke and of the Deade, and of the good and of the Wicked, and being he to whom belongs the Rodde of righteous iustice, and in whome onely is the propertie to doe Equitie to euerie one, it is méete to expect yet in thrée Hundreth yeares, to the ende the Cananites may deserue to loase theyr Lande, and thy race procéede to be more worthie of it: from the time that Kyng Saule was forgotten of GOD, vntill Dauid was Elected ouer Jsraell, there passed Forty yeares afore the Scepter was taken from the one and the other ioyned to the Throane of the Kyngedome: In which respite of tyme the Lorde taried till wicked Saule became worse, and Dauid increased in vertue and goodnesse: Since therefore the giftes and doings of God are administred by weight and measure, this ought to be ye thought & iudgment of euery Christian yt when he sendes aduersities, it is to exercise vs, if he visit vs with pouerty, it is wt this intentiō to make vs deserue better: whē [Page] he blesseth our estates with plentie, by so much more ought we to retribute vnto him, thankes, seruice, glory, and obedience. And if he chastiseth vs, oh let vs thinke that he hath meaning to amend and make vs better: so that as al things in the world and elswhere within the circuite and circumference of heauen and earth, were established by his preordinance and foresight, and guided to their effects by his omnipotent, deuine, and infallible prouidence: So, there is nothing that he doth administer or disperse to his creatures of the world, but it is measured with his iustice, and paysed with his wisedome and mercie. And so following eftsones our first matter, if it be true (as it is most cleare from error or falshode) that the Lord is iust, and in his iudgements righteous, and doth all things by waight and measure:A question not impertinent. how can this be wtut apparance of contradiction, when hee gaue heauen to ye théefe without deseruing it, and led him wt him into Paradise hauing done to him no seruice. For sinnai, for sinner, wicked for wicked, vnthākful for vnthankful, & théefe for théefe, it séemes to the aduise & reason of man, that God might aswel haue employed his kingdome in Judas that had followed him thrée yeres, as vpon the théefe that accompanied him on the crosse but thrée houres:The solucion of the doubt▪ fur erat & loculos habebat: it was written of Judas: he was a théefe, and had the bagge, and of the other it is also written that he was a théefe and a robber, wherein if in the maner and fashion of robbing they were different, much lesse were they like of name and fact: So that if Iesus Christ had taken his kingdome from a wicked man to haue giuen it to a good man, that had bene to do iustice vprightly, but to take it from one théefe, to bestowe it on an other robber, séemes a thing very straite and hard, for that in the world, there can be nothing worse employed, then that which is geuen to a person vnworthy. God the creator tooke the right of inheritance from Cain, to bestowe it on Abell: he depriued Jsmaell to giue it to Jsaac, and Esau to transferre it to Jacob: he tooke it from Ruben, [Page] too bestow it on Juda: he deposed Saule to the end to rayse Dauid to the Empire, & depriued Holy to aduaunce▪ Samuell: al which he did, for that in ye one fort of them, he found great merites, and in the other plentie of wickednes and abhominable crimes. But in these two théeues, the world discerned little apparance of merit, and lesse expectation of any good thing in a life so euill disposed as theirs, where being detected iudicially, the very testimony of their faultes proued in them sufficient matter to bée reprehended and corrected. But since GOD is of a power to pearse into the thoughtes,God pearceth into the thoughts and intentions of men. hartes, and intencions of men, and to him selfe he hath reserued the solucion and triall of thinges that hée doth: I say that in this, nor in any other case what so euer, there is nothing wherein it is lawfull for man to argue with GOD: For in this did hée iustly send Judas into hell, and wyth the same equitie translate the théefe into Paradise [...] for that the one was worthy of glory for confessing his trespasse: and the other deserued to loase it for that hée was a Treator to the lyfe of his Mayster: Let vs not marueile at the thinges that GOD doth, and much lesse rise into thought and wonder at the thinges which the almightie in his eternall counsell foreséeeth: one man findes out an other by the habitte that they beare, but GOD iudgeth euery one by the harte that hée hath, yea hée leadeth the actions and effectes of their lyfe not according to their worldly appetite or wisedome, but as hée hath preordeined in his eternall presence, whereby it followeth that in the soueraigne and high tribunall of Iesus Christ, the trueth of his iustice neuer was corrupted, nor the measure of his mercie falsefied: Therefore if Iesus Christ communicated the kyngdome of heauen to the théefe, he did it in these good reasons and considerations: first because hée confessed him to bée Lord, hée accompanied him on the Crosse, hée rebuked his other companion, acknowledged him selfe to bée wicked, died with Iesus Christ, and to [Page] him recommended himselfe: Oh infinite bountie and secret iudgements of God, séeing that in recompence of a fewe transitory yeares wherein the théefe was a sinner in the world, the Lord was content to be satisfied wyth the thrée houres wherein hée became a good man on the Crosse: Yea those thrée houres onely wherein hée accompanied Iesus in his Passion, serued him more, then the thrée yeares of the Apostleshippe of Judas. And these houres béeing the last and extréeme seasons and respite of his temporall lyfe, hée employed so well, that the more hée had sinned at leasure, wyth so much more deuoute diligence hée repented, and so much the more soddenly aspired to his conuersion.

But let vs nowe ioyne to the example of this théefe,Faith is the ground of our saluation. his singular excellencies, and withall let it bée a chiefe office in our Christian dutie to knowe, that the foundation of our health and heauenly felicitie consistes in the true fayth wée haue in Iesus Christ, by meanes whereof as wée ought to doe our dutie, and thereby stand in grace to obtaine that wée would or desire, so without this meane wée can not be saued, nor yet deserue to bée called Christians: For, to be a Christian, is no other thing then to beléeue in Iesus Christ our GOD, and serue him as our redéemer: And that this good théefe was made a Christian, it is a good argument to holde that he would not haue aunswered for Iesus Christ, if hée had not bene a friend to Iesus Christ, neither would hée haue recommended him selfe to him as to God, had hée not beléeued him to bée God. That this théefe was baptized, we make no doubt, but the maner and place of his baptizing, is to vs vnknowne: onely we may say that if there were want of water to performe the ceremonie, there wanted no teares of the mother,The mother of Christ. nor bloud of the sonne to regenerate him: At the baptisme of Christ was onely S. Iohn, but at the conuersion of this théefe was Iesus himselfe, his mother, S. John, Mary Maudlen, Nicodemus, & Joseph, together with ye inhabitants of Jerusalē: vpon which we may inferre ye [Page] in the house of God, more honour is reserued to good théeues then to wicked Emperours. This theefe was so good a christian, and beleued with so great zeale in Iesus Christ, that in faith, he surmounted all those that till then were dead, and withall was no lesse equall to all such as then liued: For publikely and without feare he confessed Iesus Christ to bée God, where all the others either denied him or doubted of him.Jbi fides non habet meri [...]u vbi humanum ratio habet experimentum. So much the more merit hath the fayth of a Christian (sayth S. Gregory) by how much lesse the reason of man hath force or vigor of it: So that the merit of our catholique faith consistes not so much in thinges that the eye séeth, as in that the hart beleueth. But let vs conferre a little the simple beléefe of this théefe, with the faith of those that were dead long afore him, and such also as liued at the instant with him, and we shall find that by how much they excelled him in good life and conuersation, by so much did he requite it in the recompence of his faith and beliefe. Abraham had faith, but it was by the occasion that God spake to him from heauen: Esay had fayth, but it was because he had séene God in his maiestie: Moyses had faith, but it was for that God did communicate with him in a bush that burned and was not consumed: Ezechiell had fayth but it was for that he had séene God enuironed with Seraphins: Great (sure) was the faith of these holy personages, but much greater (no doubt) was that of this sinfull théefe: For if they beléeued in God, it was because they had séene him, and spoken face to face to him: But so simple and resolute was the fayth of this théefe that he beléeued Iesus Christ to be God, and had neither séene his maiestie, nor yet to doe the workes of God: yea though Christ did them, yet he vnderstood them not. In like sort touching his comparison with such as were then on liue: We doubt not but Saint Peter had faith, but it was for that he saw Christ march vppon the waues of the sea. Mary Maudlein beléeued, but it was for that he raysed againe her brother Lazarus: The woman of Chanan had fayth, but it [Page] was because she had séene him expulse the wicked spirit out the body of her daughter: the Centurion beléeued, because Iesus Christ had healed his seruant: And Saint Iohn had fayth, but it was because he had reapposed in the lap and bosome of Christ. Right slender was the faith that these men had, considering the wonders and miracles which they saw Christ do: but oh blessed and happy théefe, who notwithstanding he saw no action of these great wonders, neither Christ to commaund the waues, nor stay the wyndes, nor chase out Deuils, nor yet raise the dead to life, yet with open voyce, he durst confesse his creator, and take him for a redemer: yea, in calling him Lord, he acknowledged that he had created him, and in crying to him to haue remembrance of him, hée confessed that he had redéemed him: and therefore as a good and faythfull Christian, he beléeued with his hart and confessed with his mouth: What habit or apparance of a Lord, saw he in Christ, when he sayd to him domine memento mei? Yea what argument of confidence or assurance could he gather in him? séeing that to whom so euer is called Lord it appertaines that he be frée, which was farre frō Iesus Christ being bound to the crosse: to be called Lord, it behoueth to be mightie or at least compotently rich, which appeared not in Iesus Christ being naked, dismembred, and crucified: to the port and name of a Lord belongs great traine and seruice, which was not expressed in the state of Iesus Christ, who was forsaken euen of his owne followers: And to the dignitie and place of a Lord, belonges to be well obeyed and honoured, which fell out contrary in the person of Iesus Christ, for that euery one conspired against him, and opprobriously crucfiied him betwéene two théeues: yea by so much more worthy was the faith of this théefe, by how much hée saw the Lord suffer imprisonment as a man, and whipped and scourged as a man, and yet confessed him to be God, and called him God saying Lord haue remembrance of me. Since this théefe was executed, and Iesus Christ crucified, great [Page] hath ben ye number of saintes that beléeued in him, & greater the companie & fellowship of Martirs that haue suffered for his fayth: So that the example of the théefe beléeuing vpon so small occasion, puts all posterities in remembrance how iustly we are boūd to fixe & settle our fayth vpō, ye same son of God whom ye théefe acknowledged to be the sauiour of the world: In déede the writers of the gospell make no mencion of ye race & nation of this théefe, neither what proportion of age he boare, what offēces he had don, nor what law he held, for that to Pilate ye iudge being a Romane, belonged this prerogatiue, to crucifie indifferenly the Gentils, & apprehend ye Jews: but what mystery so euer may be ascribed to ye scripture for vsing scilence in this case, let vs gather and beleue that God is no acceptor of persons, but receiuing all sorts that beleue in him,God in his election maketh no difference of person, age, [...]tates, sex, or calling. he makes no difference in his election, whether they be noble, or of base bloud, pore or rich, cōquerors or captiues, infamous or well renowmed: only it suffiseth that we repute Iesus Christ as our onely king, & obserue faythfully ye precepts he hath left amongst vs: so that, of what sort of sinners so euer we be, & how late so euer we come to the crosse,Heare is verified the word of God that when the sinner hath contrition God will kepe no remembrance of his sinnes. let vs not dispaire to be hard, since we read not that to this thefe was ministred either baptisme or confession, nor yt he fasted, vsed restitution nor had repentance, vntill he was committed to execution, when one sighe powred out in faith, suffised to make him a christian, and in one onely worde pronounced in hope, was vertue to translate his soule into heauen: To robbe in infancie, to robbe in youth, and to robbe in olde age, the experience is dayly afore our eyes, but to rob at the very article and instant of death, we neuer red of any but of this théefe, who then stole the kingdome of heauen: Our originall Father Adam was a théefe when he stole the Apple in Paradise: Fayre Rachell was a théefe when she Robbed the Idols from her Father Laban: Achior was a robber in stealing the rod of Golde in Hierico: Dauid was a théefe when he conueied the launce and flasket of water from [Page] the beds head of Saule: Math. 26, Actes. 5. Judas was a théefe in stealing the Almes of Iesus Christ: And the seruauntes of Dauid were none other then theues when they stole the water in Bethelē: But amongst them all, none was more famous, more suttle, more notorious, nor more cunning, then this théefe, who rob bed, yea, afore he was layd vpon the crosse, and being crucified: for Pilate taking from him his lyfe on the crosse, he stole from Iesus Christ in the same place, an other lyfe: where, vpon S. John Chrisostom speaking vpon that théefe sayth, that for theft Adam was chased out of Paradise, and for theft this théefe was bestowed in Paradise: He that lost his lyfe by a trée went out of Paradise: & this entred into Paradise that recouered his lyfe vppon a trée: he was chased out that beléeued not in God, and this entred in because he confessed God to be God: a Théefe was the first that issued out of Paradise, and a Théefe was the first that entered into Paradise: Yea, at the houre of middaye GOD did iustice of the first Théefe, and at noone tyde he Pardoned this Théefe, wyth whom the Lord graunt vs to be Théeues not to steale the Apple as did Adam, nor the Idols with Rachell, nor the Flaskette as Dauid dyd, nor the Golden Rodde with Achior, but to steale for our selues the blessed fruition of the Maiestie of GOD, which being the praye of this Théefe, he is therby become perpetually happie euen in the bo-some of Abraham the Father of fayth.

The good THEEFE hauing no other thing to offer to God, offered him his hart and his tongue.

SAint Paule, hauing séene the great secrets of god (of which it belongeth not to man to speake) being asked what we ought to do to please God, Aunswered, Commendat vobis Deus charitatem suam: the chiefest thing saith he which God recommends vnto [Page] you, is charitie, which consisteth in this that you loue him,VVe ought to loue our neighbour for that he loueth God. as he loueth you, which you shall more easely accomplish if you loue your Christian neighbour, not so much for that he loueth you, as for that he loueth and deliteth in god: Wherein the Apostle doth not so expressely say, that God recommends vnto vs, his fayth, his hope, his patience, his chastitie, and his humilitie: But aboue all things, he enioyneth vs to haue charitie, as therby to giue vs to vnderstand, that, that man that deliteth truly in God, can not be reproued of any vice: For what can be lacking to him that wanteth not charitie, as also who wanteth charitie, is imperfect in all other vertues.

He that loueth God cannot perish.Let the charitable man, and he that delites to be pitifull, be assured that God will alwayes lend him his hand to the end he decrease not in fayth, loase not his hope, defile not his chastetie, dispise not humilitie, nor forget patience: For afore the tribunall and iudgement seat of God, is neuer vsed crueltie to him ye on earth hath exercised charitie: si charitatem nō habeo, 2. Cor. 13. factus sum sicut sonās, aut cimbalē tynniens, saith ye Apostle: though I speake (sayth he) as an Angell, and all other vertues (except charitie, were familiar with me,) yet I should be but as a Bell, that calleth the people to seruice, & yet entreth not therein it selfe: The man then yt is not charitable, but taketh delite in his rigor, is no way worthy of the name of a Christian, and much lesse deserueth to be called friend, because that in the hart wherein is not lodged charitie, shall neuer be found fidelitie. If we aske the scripture what thing charitie is,Charitas est cum diligirous Deum propter se, & proximū propter Deuns, we shal find by many texts that it is a vertue drawing to none other effect, then to loue God for himselfe, and our neighbour for the loue of God: Wherevppon the loue of God and the feare of God, ought alwayes so to be coupled within the harts of the iust, that wee neuer ought to feare God only to the end he preserue vs from hell, nor loue him altogether in this respect that he graunt vs Paradise: but we ought both to loue and feare him, because [Page] he is the Supreame and Soueraigne good and on whome doth depende and come all felicitie:The man of God loues not his neighbour for any wordl [...] respect but for God. If men loue one an other, it is eyther for benefites all readie receaued, or for hope of good tournes to come: But in the house of GOD, there is no Sufferance nor Custome of suche affections: For suche is the nature, measure and proportion of Gods goodnesse towardes vs, that the respect and intention of our zeale ought not to consist onely for that he is all in al for vs, but because the greatnesse of his goodnesse deserueth it by which occasion the Prophete cryed oftentimes Paratum con meum, the better to instruct vs that his hart was not onely ready to loue the creator but also to beare affection to the creature: That man is ignorant in charitie who estemeth himselfe to loue God, and hath no care of his neighbour: and lesse is he a follower of charitie that is reputed to beare affection to his neyghbour, and loueth not God, since that all our Christian charitie consistes in this, to doe seruice to Iesus Christ, and worke some Good or benefite to our neighbour: For, the Lorde beares such a zeale to the Christian soule, that in louing vs he will be onely and singuler, and when we loue him, he will be accompanied, the same being contrary to the loue of the worlde, with whom it is not suffered to haue the hart deuided into many partes, but in the diuine loue and holy affection of the Lorde, we are required to loue Iesus Christ, and haue care ouer our neyghbour, specially if he be a christian: for, otherwayes we ought to wish vnto him good, & eschew his conuersatiō: This discourse haue I brought in, to expresse & testifie the wonderfull charitie which the good théefe had on the crosse, who in ye perplexitie of death, & in a small moment of time, gaue good declaration of the affection he boare to Iesus Christ, & right published the zeale he had to saue his companion the wicked théefe: Besides, he was not without feruent desire to reléeue his sauiour of the paines he suffered, which he wel testified in the seruice he did to him: For dissembled loue is shewed in ye [Page] propertie of spéech, where the true frendship & affection is expressed in ye seruice & gifts that are ministred: the same appearing for the most part amongst our vaine worldlinges, with whom swéet & alluring words are familiar, but the office & effect of seruice are most commonly forgotten: where in déede, whose loue is chast, & ioyned with ye holy loue of god, there, their mouthes kepe seilence & their hands minister distributiō: Cain offered to God fruits of ye earth, Abell brought firstlings & of ye fattest of his flocke, Noe presented Muttons, Abraham gaue Pigions, Melchisedech brought Bread and Wyne, Moyses Insence, Dauid Golde & Siluer, Jeptha sacrificed his Daughter, & Annas Samuell his sonne: All which offeringes presented by those holy personages beare great reckoning & are much to be accompted of: But farre more worthy was ye seruice & sacrifice of this théefe, for that where they offered to God things apperteining to their houses, he presented to the Lord his proper hart, wherein he discouered a difference betwéene the oblation of things that we haue neare vs, and to make an offering of our selues: Therefore let no man maruell why I debate so much in prayse of this théefe: For, if I be asked what it was that he offered, I may estsoones make a question what it was that he kept for himselfe: When one man geueth to another his proper being▪ doth he not geue by consequence his will and habilitie? This théefe gaue not to God his eyes, for ye they were cloased vp & shut: he gaue him not Golde nor siluer, hauing lost all by ye iustice of his offēce: he could not compart with him his cloths being riffeled by ye executioners: he offered him not his hāds & féete, for that the one were nailed & the other bound: And much lesse could he communicate with him his body, for that it was crucified: onely he offered that which he had remayning, which was his hart wherwith he beleued & his tongue by the which he confessed him to be god: So that as he testified his fayth & affection towards God with all that he had in his power, so we haue to thinke that if there had remayned [Page] in him any propertie of more precious or greater thinges, he would therewith haue made seruice & offerings to the Lord: Multiplicati sunt super capilos capitis mei, et cor meū dereliquit me: Psal. 119. I am falne into that age (sayth Dauid) that I haue no more sight remaining: Mine enemies haue enuironed me: my frends are dead, my sinnes haue made me fall: & my good daies are now drawne to end: so that my grieffes, sorrows, & perplexities, are mo in nomber, then my hears, but my greatest heauinesse of all is, that my hart hath forsaken me: wholoaseth his eyes, & the other particuler parts of his body, together with all his goods, can not but loase right dear & great things, but he that loaseth his hart, loaseth assuredly all that can remaine or aperteine to a man: For yt within ye wombe of our mothers, the hart is ye first that engendereth & taketh lyfe, and the last that dissolueth and vanisheth to death: So that lyke as, so longe as our hartes leaue vs not, we may both loue, feare, and serue God, so also, if the hart loase his vigor and géeue vs ouer, assuredly we haue neyther power nor facultie to Fast, Praye, or perseuer in Breath: And therefore (according to Saynt Hierom) it is a great gyfte of GOD to be endued wyth a Constant and Valiant mynde, as on the other syde to haue fayntnesse of hart and Pusillanimytye canne not but beare Testimonye and Prooffe of great Punnishement: Audi popule Audi qui non habes cor: sayth GOD by his Prophete Jeremie: heare my voyce, Oh generation of Jsraell, and hearken to my wordes, Oh People of the Hebrues, I call thée Foole because thou art wythout harte, yea, I saye thou hast no harte because thou art a foole: wher ye Prophet in this phrase charged ye people to haue no hart, he imposed vpon them infidelitie as though they had neither fayth nor belefe in Iesus Christ the true god, because ye lyke as when ye hart dyeth the life dissolueth, euen so by Christ aspiring vpon the Crosse,By the death of Christ tooke ende the sinagog. the sinagog tooke ende: So that the Prophete was not without great reason to call the Hebrues Fooles & men without hart, séeing [Page] the testimony of so many miracles suffised them not, & much lesse were they satisfied with the nomber of benefites & blessings, with infinit Sermons perfourmed by our sauiour Iesus Christ all tending to make them Christians, and yet wrought small impression in them by reason of their slender knowledge and great follie: Euen so, according to morrall phrase, when we say any man hath want of hart, it is asmuch as if we should charge him not to haue Iesus christ in his spirit, for that as vndertaking to doe any good worke, Iesus Christ is he that geues vs hart, & puts vs in reason: euen so by good conclusion, that man we may saye is depriued of reason and vnfurnished of hart, which loues not Christ, thinkes not on Christ, serues him not, feareth him not, and hopes not in him: So that in the Lawe of GOD to call a man without hart, is no other thing then to saye he hath a body without a soule: Omni custodia custodi cor tuum sayth the Wise man, euery one ought to kéepe and double garde his hart, to the ende it be not defiled by the fleshe, oppressed of the worlde, deceaued by the Deuill, and that it be not altogether exercised by his fréende, nor outraged by his enemie: For that euen so much and no more haue wée in Iesus Christ, then we geue vnto him Possession and place in our harte: Wherein according to the measure of our confidence in GOD, shall we finde recompence and retribution in him: Yea, if we geue our selues altogether to him, he wyll assuredly be wholy ours: So that all those thinges which the Lord geues vnto vs being holy, harty or vnfained, it belonges to vs (the better to Prepare our offeringes to God euen from our hartes, fixed in our harte & vnfaynedly to touche our hart) to kéepe our hartes alwayes replenished wyth Holy desires, and enuironed with good thoughts: For which occasion it suffised not the wiseman to bid vs simplie kepe our hartes: but he enioyned vs to a double and diligent garde, the better to aduertise vs, that as the Eyes may be preserued by their Eyeliddes, the mouth defended by the [Page] lippes, the féete and handes kept from harme by Armour & Gauntlets, and a mans treasure holden from the Théefe vnder Locke and Key: So, there can nothing in this world suffise to forbid an ambicious minde to thinke and desire: And so falling eftsoones vppon our first matter, I saye that much doth that man offer to God, that offereth his hart, as also what hath he more to lose that loseth his hart: the same appearing in ye conuersion of this good théefe, who, euen as he hanged vppon the crosse because he offered to God onely his hart, founde this recompence to be caryed into the eternall Tabernacle of God, and communicate in his glorie: Let then the example of this théefe stande before vs all, that notwithstanding we haue not handes, Féete, Eyes, Siluer,Christ requires not but the offering of our hart Golde, precious Iewels, or clothes to offer to God, yet let vs not be troubled or gréeued: For, who hath not these thinges in his power, let him not doubt to be acceptable to the Lord, if he present his hart replenished with holy desires. The Sister of Moyses was diseased, Moyses himselfe Stutted, Tobyas was Blinde, Mimpheboseph was Lame, & Zacharias the Priest was Dumbe, yet these imperfections hindred not these men to be holy & vertuous, yea God called some of them to the function & ministerie of his will: If we haue our hartes whole, holy, & sound, the Lord obserues little the state of our other members, no, he makes no care whether they be perfect or putrified: for, this théefe, in his sentēce of condemnation & death, had his limmes brused & broken, his mouth, his eyes, & whole body crucified: but his hart only reteining integritie, he offred it to his sauiour, and by his [...]yth & constancie, purchased the benefit of saluation: And albeit, in so small a respit of time, in so quicke & sharpe torments, & in so greuous apprehension of the dollors and terrors of death suffered by this théefe on the Crosse, he coulde perfourme no great penaunce, expresse no varietie or copie of spéeche, or vtter apparant remorse by sighes, sorrowe or publike contrition: yet, for that to his passions he ioyned [Page] greatnesse and constancie of harte, wyth fayth and deuotion to GOD: The Lorde dyd accept not onely that which he dyd then, but also what he would haue done, if he had not ben preuented by death.

How wickedly the euill THEEFE spake hanging on the Crosse.

THe Wicked Théefe, speaking to Iesus Christ,How wickedly the euill theefe spake hanging on the Crosse. sayd, if thou be that same Christ that is the sonne of God, deliuer thy selfe from death, and vs from this Passion of torments: Oh cursed impudencie to pronounce such Horrible blasphemie against the maiestie of our Sauiour: For, albeit the Sonne of God was committed to the Crosse, and in the Companie of Robbers, dyd suffer a slaunderous Death: yet, it was not for ye he had any communitie with ye offences of the théeues, and much lesse suffered for his proper crimes, but for the Sinnes of the Worlde: Quae non rapui tunc exsoluebam: I make (sayth Christ by the Prophete) satisfaction for the faltes done by others, others haue eaten the Apple, and yet I paye the price of it: Though I haue committed no Crime, yet mine innocencie is put to punishement: Yea, where others haue troubled the commonweale, I am committed to iustice, and hauing no nature or effect of offence in me, yet I passe vnto death for the sinnes of the whole Worlde: Right iust was the occasion of our Sauiour to holde such argument: For that if they crucifyed him vnder a most smarting and infamous death, it was not for that he had deserued it, but to the ende that by it mankinde should be redéemed: This théefe, sayd not with sewertie that he was Christ, and therefore, by making wicked doubt & question whether he were the sonne of God or not, he deserued not (with his companion) to be made a Christian: But [Page] the good théefe, making no doubt of his omnipotencie, sayde absolutly Lorde haue remembrance of me, and therefore was not onely adopted to Christianitie, but also there was ioyned to his fayth, recompence of eternall saluation: In the same maner S. Peter said not if thou be Christ, I wil beleue in thée, but he protested in bolde fayth and cryed, J beleue that thou art the Sonne of the euerliuing God: For who will receaue the grace and blessing of God, his fayth ought to be without scrupull or doubt: he that wil obteine any thing of god (saith the Apostle) it apperteines to him to aske it with a faith that is not doubtful: for if God giue vs not forthwith that which we demaunde of him, it is more for that we know not how to aske him, then that he is harde to graūt our requests: Let it then be farre from vs to say with the wicked théefe, If thou be Chrict saue thy selfe and vs also, but let vs rather with the Blinde man of Hierico, say Oh sonne of Dauid haue pitie vpon vs: For, so shall we be made to sée with the blinde man, and not caried into damnation wyth the Théefe: Who, in saying to Christ, Salua te met ipsum et nos, thought to perswade him to leaue the Passions of the Crosse, and put himselfe in libertie, and deliuer him from death: For this was the opinion of this wicked théefe, that euen as Pilate put on him the sentēce of death for his thefts and roberies: euen so also there was no lesse guiltinesse in Christ as béeing vntruely holden a Seducer of the People and a man contrarie to the common Weale: And therefore he thought that as the Terrors of Death made him vnwilling to dye, so also there remayned in Christ a desire to lyue longer: Wherein his error was so much the greater, by how much, he considered not that ther was necessitie of Christs death for the redemtiō of ye world: for which cause though he wished to liue lōger yet our sauiour desired ye present stroke of death according to his owne words to his disciples. Desiderio desideraui hoc pas [...]ha manducare vobiscū, at other times (sayth he) I haue celebrated wt you this feast, ye which at this presēt I esteme to be [Page] truly passeouer in holy scripture: The doubling and reiteration of a worde is a signe of vehement and great desire, the which was wel expressed in the zeale of our sauiour, who by this phrase Desiderio desideraui published manifestly that he had no lesse desire to dye for vs, then most desirous to redéeme vs: For, of that nature was his thirst and desire to ouercome our perpetuall death, that he expected nothing more then the houre wherein he might employ for vs his most holy and vndefiled lyfe: There was great similitude and likenes betwéene the blasphemie of this wicked théefe, and the request of the Jewes, who willed him to descend from the crosse, and they would all beléeue in him: wherevnto if our sauiour had condiscended and abandoned the agonies of the crosse, al the world had stand crucified with death, sinne, and the perpetuall perplexities of Hell: Oh wicked théefe, Oh people hardened and obstinate: if Christ had come down from the crosse according to your requestes: or if he had deuided himselfe from the paines of death following the blasphemous motion of the condemned théefe, much lesse that it had bene happie with any sort of people, but of the contrary, Hell had bene alwayes open for you, and the gates of Paradise perpetually closed agaynst our posterities: For, the Lorde came not to descende, but to mount and ascende, not to eschew the crosse, but to dye vpon it: Cum exaltatus fuero a terra, omnia traham ad me ipsum, sayth our Lorde Iesus Christ: Because now I goe Preaching from one countrey to an other, and that I haue my ryches dispersed, you cannot haue knowledge of my might, nor of the vertue and benefites that are in my power: But when you sée me elected and chosen to the crosse, euen in the same place shall be my treasure: This spéech truely is of great admiration for the good sort, and leaues no little feare to the wicked: Omnia traham ad me ipsum, by the which we are instructed, that who will obteine any thing of Iesus Christ, ought to aske it vpon the crosse: For, neuer was the Lorde so liberall as [Page] when he was Crucifyed, at no time so rych as when he was Naked, nor at any time so mighty as when he was condemned to death: All these treasures did Christ bring with him from heauen to earth, and from the earth he recaryed them with him to the trée of his suffering, and being there he dispersed them through out the worlde: so that he that is found most neare the crosse of our sauiour, on him is bestowed the most plentifull rewarde: it was on the crosse that he recomded his soule to his Father, his Church to S. Peter, to Nicodemus his body, and to the good théefe the ioyes of Paradise: it was on the crosse where he commaunded the Sunne to hyde his lyght, the stoanes to breake, the vayle of the Temple to rent, the graues to open, and the dead to ryse agayne, (which carieth an assured Testimonie that in his death was wrought the effect of our lyfe:) it was on the crosse that he spake to his Father, gaue comfort to his mother, had remembrance of his Disciple, pardoned the beléeuing théefe, and illumined ye centurion, to the end he might know Iesus christ to be the redéemer and confesse himselfe a sinner: it was on the crosse, where his side was opened, his bloud shed, where he shewed most plentifully his charitie, expressed most myldly his patience, and vsed greatest clemencie: Yea, it was the place where his death tooke ende, and our redemption receaued beginning: Lastly, vppon the crosse he was crowned as king, saluted as king, and hayled with the title of king: So that all these being true, how coulde it stande with any congruent reason that he should abandon ye crosse which brought to him so many preheminences: Oh Soueraigne sauiour and loue of our soules, let vs not beséech thée with the Jewes, to discende from the crosse, nor in the corrupt affection of the Théefe, to abandon the paynes thereof: But graunt Oh Lorde that with thée we may be ioyned to the crosse: where, let vs not require that thou geue vs to eate, since in that place thou haddest but gall, and for thy drinke was reserued most sharpe viniger: Let vs not require garments, since [Page] thou wast all naked, let vs not craue libertie, since thou wast bounde, and much lesse haue we reason to entreate for lyfe, since thou diddest not refuse the execution of death: That which we haue to require of thée, is that it will please thée to geue vs part and communion in this crosse, since in it, thou hast with such plentie bestowed thy graces: for, wel we know Oh Lorde, that thou dost neuer communicate thy loue and affection, but to such as taste in thy paynes and Passions: By all this discourse we may gather what hart we ought to haue to enterprise any good worke, together with what magnanimitie of courage to execute it, séeing that euen when we meane to beginne to doe well, Wicked Spirites are then most neare vs, and readyest prepared to deceaue vs: For the Fleshe doth pricke and quicken vs, men drawe vs backe, and the Worlde workes to our vexation and Trouble: Albeit manie were the occasions in IESVS Christe béeing on the Crosse, to abandon it: As firste the importunityes of the Jewes, the perswasions of the Théefe, the bitter Agonyes of Death, the sorrowes of the Daughters of Hierusalem, the Scornes and Scoffes of Straungers Passing that waye, and Lastely, the small thankes and recompence that men attributed to him for that Passion: Yet they were not sufficient to Tempt him from the Execution of his Fathers Commaundement, nor to let him to accomplishe all that wherevnto his Charitye bounde him for the fulfilling of our Redemption: For, when he sayd on the Crosse J am a thirst, it was not for any appetite he had to Drinke but he spake it rather in a vehement wyll and desire to Endure yet more for the Healthe of our Soules.

The good theefe rebuked his fellowe hanging on the Crosse.

[Page] THE good Théefe hearing the wicked discourse of his companion agaynst Iesus Christ, could not but minister this rebuke:Neque tu times deum qui in eadem dā natione es: non quidem digna factis recipimus, hic autē quid mals fecit. Weighing (saith he) with the horror of our lyfe past, our present estate drawing to the extremitie of death, I maruel that thou hast no feare of god, & art wythout shame of that thou sayest séeking to Crucifye this Prophete wyth thy Tongue, as these Raging Tormentors doe wyth the violence of theyr Handes: Oh thou knowest not that as this Innocent neuer dyd yll to any: So in thée and mée was neuer founde any Good: Fewe were the Wordes which this Théefe Spoke, but ryght great Mysteryes are touched in them, and therefore it is néedefull that we heare them wyth grauitye and Pronounce them in Charitye: And albeit it is most Sewer that GOD the Almyghtie Creator, is by Power, all in all thinges, yet particulerlye by Grace is he more manyfested by the Hearte and Tongue of man,God is more manifested in the harte and tongue, then by any other member of the body. then through any other member of the Bodye, as they being the two Instrumentes where wyth we doe most serue him, and oftenest offende hym: For, the Eyes become Wearrye wyth séeing, the Eares wythdrawe from Hearing, the Handes refuse to Woorke, the Féete forbeare to Goe, and the whole Bodye may be gréeued to Sinne: But it is the Harte which neuer puttes ende to hys Thoughtes, and the Tongue is Séeldome wearye of Speakinge: The Good Kynge Dauid was vpright in Iudgement and founde of Bodye, and yet Praying to GOD, for the most part he obserued these two Petytions, Cor mundum crea in me Deus, and Domine labia mea aperies, Wherein he required of GOD to rayse in him a Harte cleare and Innocent, & also to blesse him wyth a tongue that should not pronounce any thing contrary to his wil: for, albeit he receiued gréeffes and disquiets by his other members, yet he knewe he coulde [Page] neuer be vanquished of them, for that, it is one principall signe that we are in ye grace of god,Signes and testimonies of a good christian. when he blesseth vs with a hart replenished with, pure intentions, & geues vs a tongue refrained frō speaking euill: yea, it is a true foundation & testimonie of good Christians, to beléeue in God with our hart, and set forth his prayses with our tongue: Much was the people of Jsraell in the grace of God, when by Jeremie he sayd to them, Ego dabo eis cor nouum, and no lesse fauoured was Ezechiell of that almightie worker of all thinges, when he sayde, Ego aperiam os tuum in medio eorum, as if he had sayde to Israell, in signe of the great amitie I haue with thée, I will illumine thy harte, and because thou art my seruannt (Oh Ezechiell) I will open thy mouth, to the ende thou mayest publishe and preach my power and might: For right small is the nomber of those which atteyne to my knowledge, and farre fewer are they that preach sincerely my name: yea, albeit a man haue the facultie to read, to interpreat, to studie, and to deliuer, yet he hath not for all that the full facultie of a true Apostolyke preacher, for, it is no small gifte and blessing of the Lorde, to know how to preach well and pronoūce his worde and will: Great therefore was the liberalitie which Christ vsed on the crosse, séeing that the grace of newnes of hart which he gaue to Jsraell, and the spirite and power of well preaching which he imparted to Ezechiell: he infused both together into this good théefe toutching his harte to make him beléeue in him, and opening his mouth to the ende he might publishe and preach his name: By which is happened that after the Sermons of Iesus Christ, and afore the preachinges of the Apostles, this good théefe was the first that preached in the Church: yea, euen where he was crucified, & in the presence of the people, he magnified that which Christ did, and reproued his companion of blasphemy saying: Neque tu times Deum qui in eadem damnatione es: I sée (saith he) thou hast no feare of God, and art in the way to be damned, therefore beholde me, and thinke vpon thy selfe: To [Page] teach the ignorant, and reduce to truth him that is in error, is a worke of charitie proceding of great bountie, which was expressed in the behauiour of this théefe warning his companion to consider that he was condemned to death, hauing by his side the sonne of God in whom was power to pardon his offences, and withall to deliuer him from the perpetuall agonies of Hell: Oh to how many of our companions and frendes, may we say with this good théefe, that they are out of the feare of God, that they wander in their proper destruction, that they are replenished with vices, and doe not obserue one of Gods commaundements: But,Mans frēdship is mainteined by supportation of vices. by so much more wretched is our condition, by how much one frende dare not warne an other, for that all frendship now a dayes standes vpon these limits and tearmes, not to correct one an other, but rather to couer and dissemble, and suffer communitie of euill: It is a wonderful confusion to sée one sinner admonishe an other, and a théefe to reproue a théefe, and yet one Christian dare not rebuke an other, no, rather they will endure their vices, then deuide themselues from their frendship: Not to aduertise a frend of his honour, or not to aduise him of his wealth, may happen and is suffered, but not to admonish him of that which concerneth his conscience, is hatefull, and ought not to be borne withall, for that in thinges touching the honor of God, we are bounde not to dissemble with our Father, nor to yéelde consent to our dearest frende: Nathan reproued Dauid, Samuell rebuked Saule, 2. Kings. 12. 2. Kings. 20. Micheas admonished Achab, Helias reproued Jezabell, S. John rebuked Herod, and S. Paule reproued S. Peter, not so much for hauing erred and fayled, as for offending God, the better to admonishe vs that him we ought to holde as enemie, whom we know doth not loue God: Nonne qui oderunt te, Psal. 138. inimici facti sunt mihi. Oh great God of Jsraell sayth Dauid, the greatest seruice that I haue done thée, is, that all my lyfe time I haue hated those that loued not thée, eschewed such as folowed not thy lawes, was a straunger to such as searched not thy precepts [Page] and will, and none haue bene worse welcome to my companye, then such as boare to thee no seruice: I woulde the example of Dauid might be embraced now a dayes, or that to christian frends were ioyned such propertie of affection, so should there be no vice in mens frendship, nor toleracion of wickednes, for that if euill men were not supported by their frends, iustice & discipline woulde either spedely determine their liues, or shame & instruction leade them to amendment of manners: great then was the charitie of this théefe to his companion, & the pitie not little which he had of Iesus Christ, whereof as he defended the one, and perswaded the other, so his vertue concludes in good Authoritie, that it is a true effect of our Christian pietye, to yéelde compassion to such as are troubled, and reduce him that is out of the Way.

After this good théefe was commited to God, and confessed his sinnes to Iesus Christ and aunswered for him, he began then to lift vp his voyce and say vnto him, Domine memento mei dum veneris in regnum tuum: wherein with iust reason he calles him Lorde, for that it is resolute with God, not to take pitie or mercie vpon vs if first we accknowledge not in him his diuinitie: and therefore in the olde times whē God spake with ye Hebrues, he vsed commonly this phrase, haec dicit Dominus, &c. The better to aduertise the nations and people of the earth that all kinges and Princes of this world are in all thinges, no other thing but gouernours and deputies, and to God alone belonges all souereigne and Supreame Potentacie: In which respect, it behoueth vs afore all thinges, to confesse God to be Father and souereigne Lorde, and to honour his blessed sonne by the name of Lorde and redéemer, for that it is directly to repugne his ordinarie power to Pardon sinne in any man, which doth not accknowledge in God predomination and Lordship: Let vs therefore with the humilitie, fayth, and conformetie of this théefe, say Domine memento mei: For th:s ought to be an office in our beléefe, that if we confesse god to be sole ceator, & serue him as soueraigne [Page] Lorde, he will not misknow vs as straungers, specially if we acknowledge vs to apperteine vnto him: The seconde worde of this théefes petition was Memento mei, agréeing with the inuocation of Salomon, Da mihi sedium tuarum aslis tricem sapientiam vt sciam quid acceptum sit coram te omni tē pore: Sap. 9. giue me O Lord partin thy wisedome, to the end I may doe the thinges agréeable to thee, and tending to my saluation: notwithstanding, that Salomon, amongest all the kings of Jerusalem, was most Peasible, most Riche, Renoumed, and most Wise, yet, with all these Qualities, he durst not demaunde of God, but Wisedome, and that not without great reason: For albeit a man knoweth that which he wold haue, yet he is ignorant in that which is necessary for him: And as we liue in God more then in our selues, & that God loues vs aboue our proper affections, so, it is he that knoweth better thē our selues what we wold haue of him, & what we want & is néedfull for vs: for which cause this well aduised & good christian théefe would aske no other thing, but that the Lord would haue remembrance of him instructing vs by that that God bearing to vs such plentifull will & affection, ther is no great nede to trouble him with importunities, but onely with a feruent hart put him in remembrance of those thinges we desire to haue: saying Domine memento mei, Lord that hast created me, haue remembrance of me, Lorde that hast Redéemed me forget me not, and thou Lord in whom I beléeue, be mindfull of me: Vouchsafe Oh Lord to draw me to thy selfe: Oh loue of my soule, haue remembrance of me since thou hast formed me of earth, and since thou hast breathed into me a soule, made me man, hast employed thy lyfe for me, vouchsafe to be mindefull of me, to the ende there be no spoyle made of my Soule, yea, since thou hast suffered thy Passon for me, resisted so many Temptations, and spilt so much of thy innocent bloud as satisfyed the Price of my vyle and wretched Sinnes, I beséeche thée be myndefull of me.

[Page]Here is to be noted that this théefe, in these humilities to God, sayd not, Lorde haue remembrance of my children, my wyfe, my frendes, or my labors and trauels, but sayde onely Lorde remember me, aduising vs that in this worlde there is nothing which we ought to holde so deare, as the reckoning of our conscience according to the expresse text of our sauiour to the mother and children of Zebeda, Nescitis quid petatis, because that afore they asked pardon for their sinnes, they demaunded realmes and kingdomes, and before they sought to purge the transgression of their soules, they aspired to be set one of the right and the other of the left hande of Iesus Christ: But the wise Chananite woman, afore she sayde, Filia mea male a demonio vexatur, cryed Miserere mei, sewing first for pardon for her selfe, afore she sought the recouery of her daughter: for that, so good is the Lorde our God, that if he loue not him that requirs him, he graunteth him not that he demaundes: But thrise happie was this théefe, who afore all thinges desired the Lorde to haue remembrance of him when he came into his kingdome, wherby demaunding pardon and remission of his sinnes, he obteined the kingdome of heauen more easelie then he thought for: Abraham demaunded of God linage, and there was giuen to him a sonne (of whose race Christ discended according to the fleshe) Jacob prayed for the redeliuerie of Beniamin, which he saw accomplished: Tobias beséeching God for the returne of his sonne from Niniuie, imbrased him safely restored and richely maried: Iudith praied to God to chase away Holofernes and his Campe from her towne of Bethulia, & he put the Enemie into her power: Anna, in great compassion desired issue, and she brought forth Samuell the Prophet: And loe this good théefe besought God to haue remembrance of him in the other worlde, and the Lorde did not onely pardon him in this worlde, but also glorifyed him in his eternall kingdome: Right true and absolute is the testimonie of the Scripture, speaking of the liberalitie of God, Quod ipse dat omnibus affluenter, God geues to [Page] al men in great aboundance, which is contrarie to the manner of the Princes of the world, who if they geue, it is not in plentie, and if they distribute in fulnesse, they geue it to few: But such is the bountie and blessed liberalitie of our Lorde, that he refuseth not to geue that which is demaunded, and much lesse geues in penurie that which is required of him: Aperis tu manum tuam et imples omne animall benedictione: Psal. 144. All those in this worlde sayth the Prophete that geue anye thinge geue it cloase fisted, (as the saying is) But the Lorde alwayes encreaseth in liberalitie wyth his handes open, who as he is Pitifull to pardon, so also in his rewardes and recompence, he expresseth hyghe Liberalitye. Here also is to be noted, that this Théefe in his inuocation to Christ, dyd not desire the LORDE to haue remembraunce of him to the ende he were not Crucifyed, nor required him to be mindefull of him that he myght escape the Perilles of Death, since it was he onely that gaue lyfe: But he sayde onely Lorde forget me not when thou commest into thy Kyngedome: For, séeing thée on thy Knées afore Pilate (sayth he) and béeing asked whether thou were a Kynge and had Realmes, I hearde thée Aunswere that thy Kyngedome was not of this Worlde: Which béeing true, I beséeche thée, Oh swéete comfort of my Soule, that when thou art in Possession of thy Kyngedome of rest, thou wilt then haue remembraunce of me, being the greatest Sinner in the Worlde. This Théefe, séeing GOD in presence, hearing him speake in person and touching him wyth his handes, and woulde not demaund of him other thinges then of the Worlde to come, can not but put men in a maze, and drawe euen Aungels to admiration. From the houre that our Blessed Sauiour suffered his bloude to be dispearced vppon the Crosse, there hath bene great effect and vertue of it in the Church, whereof appeared right good Testimonye in the discourse and action of this Théefe, whose lyfe [Page] and whole course of his behauiour hauing béene infected wyth wicked conuersation, he demaunded presently to be made a neyghbour of the Hierachies, and companion to our redéemer: And hauing done no seruice to GOD, he asked of him wyth full mouth the Kingdome of Heauen: which he obteyned, not so much through the merite of his inuocation and Prayers, as by the meane and vertue of the bloud of Iesus Christ: wherin there is no reason to doubt but as our Lorde was readye to yéelde vp the spirite, and that the effusion of his bloud prepared to an ende, so, this good théefe saw the Heauens open together wyth the great glory layde vp for our sauiour, by which occasion he cryed in sewertie of fayth, Memento mei cum veneris in regnum tuum: For otherwayes it had béene vaine for a Théefe to haue demaunded wyth such boldenesse the Kyngedome of infallible felicitye. But whether the Maiestie and presence of Heauen were open to him or not, there is no necessitye of reasoning: Onely let vs ioyne our selues to his Fayth and opinion, and wyth his Prayer let vs call vppon the Lorde to remember vs when he comes into his Kyngedome: for, there may we be sewer he will remember vs, since in this world he will not recompence the seruices that we haue done to him, and in the other he will laye vpon vs the offences we haue committed agaynst his Maiestye. Let vs beséech him that if in recompence that we are Baptized, if, for the renoume, name, and tittle we beare of Christians, if for that we are his Seruauntes, and specially if because he hath redéemed vs it will please him to blesse vs wyth any rewarde, let it not be bestowed vppon vs here on earth, but when he shall be established in the estate and maiestie of his kyngedome: For all such as he markes with recompence and rewarde in the Booke of this worlde, it is a signe that he hath razed them out of the register of Heauen. Jsaac was aduaunced more then Jsmaell, Jacob preferred aboue Esau,[Page]Juda fauoured more then Ruben, Joseph raysed aboue his Bretherne, and Nahabor aduaunced to the Vines of Samaria: But let vs praye for no other aduauncement then, Dum veueris in regnum tuum, For out of thy house all honors, all preferments, all riches and dignities are contemnible.

For the ende of this discourse, we haue to note that Christ pardoning this théefe, sayde not Amen dico vobis, but speaking singulerly he sayde Amen dico tibi: Whereby as in the manner and estate of his pardon he manifested his mercie, so, in forgeuing him alone, he shewed his vpright iustice: Many nations and men of sundrie qualities and Countreyes standing then round about the crosse, would haue bene glad to haue obteyned remission, but amongest them all to this théefe onely was graunted pardon, the better to aduertise vs that since he forgaue him, we should not dispaire by the same meane to obteyne remission: And since he pardoned but him alone, let vs not sinne the more in hope that he will pardon vs: So for conclusion let vs not forget, that he forgaue the people afore they had transgressed, and pardoned the théefe after he had sinned, by which we are instructed to feare his Iustice, and to remember his mercye, which it may please him to exhibitte towardes vs here by grace, and in the worlde to come by glory.

A discourse, expounding this text of the Psalme.

‘Irasoimini et nolite peccare.’

CHrist, gréeuing still with the encrease of abuses in the Temple, saw great necessitie of Discipline, and therefore in one daye, he whipped out the Vserers, reuersed their exchaunges, and dispersed their treasors: Wherin we haue to note which of these two thinges were of a most importance [Page] eyther the zeale that Christ had, or the fault that was in them, béeing sewer that men committing suche Cursed and miserable Sinnes, GOD for recompence, lendes vppon vs great and heauie Punishementes. To holde that Christ was not mooued to doe this by a Spirite of good zeale, were to faulsifye the Trueth, and to saye that in this yt he dyd he dyd euill, can not be without imputation of Blasphemye: For, in the Eternall lawe of GOD it can not holde Concorde or comparison, to be a Sinner, and to be called Redéemer. Before Saynt Iohn sayde Ecce agnus Dei: He pronounced Ecce qui tollit peccata mundi: Wherein he both confesseth him an Vndefyled Lambe, and after Extolles him to take awaye the Sinnes of the Worlde. One Sinner may helpe to make an other good, but yet hath he no power to Pardon the least offence that is: And therefore to affirme, that Christ in any his actions was pushed forewarde by choller, or Sinned in the transgression of Ire, it were both Heresie, and a Sinne desperate, for that, as touching Sinne and Error, our LORDE was so lymited and restrayned, that he neyther coulde nor had Power thereunto.

By this text of the Prophete, Irascimini et nolite peccare, is geuen vs to vnderstande,Psal. 4. that we may be angrie, but yet with this condition that we Sinne not: For, often times the Lorde is more wrath with the Ire of the maiestrate, or Gouernour, then with the offence which the Subiect committes. I finde it verye harde that this good Prophete should geue vs Licence to be Angrye, and yet to binde vs that in it we shoulde not Sinne, speciallye séeing that of the Mortall Sinnes Condemned by the Churche, the transgression of Ire is one: Yea, it séemes more straunge that it should be in the hande and libertie of man to be angrie, and yet Sinne not, since by our nature euen our thoughtes enclining to Anger, canne not be without Sinne: Where by I holde it rat her a Vertue of Aungelles, then a [Page] a power humaine, when a man that is iniured is hable to limitte his passion, and gouerne the affections of his hart, séeing that to the nature of man, nothing is more swéete then the passion of reuenge: yea, oftentimes we are vnmindfulto requite a good tourne, but seldome doe we forget to reuenge an iniurie receiued: But it is néedfull we deduce in particuler,Nothing is more sweete then passion of reuenge. those things wherein in good conscience men may be angrie, and that without scrupule of sinne: For that by howmuch more they were frendes and enterteyned amitie together, by somuch more the offence, the anger, & the sinne, (which séemes but a dreame) would put amongest them diuorce and diuision: We may not be angrie against such as maliciously touch our honor, or by Ambicion aspire to our goodes: For that to the Noble minde it belonges to demaūd his recouerie by iustice, and his honor by the swoorde. May we holde anger against such as haue done vs some notable iniurie, and published dishonest spéeche of vs? I say no, for that according to the rule of the Gospell we are bounde to pardon all wronges, and leaue the reueng to God to whom it belonges. Men ought not to beangrie, if, in their houses their wiues be Libertynes and dissolute, for that so delicate is the honor of the Husbande and the Wyfe, that her chastity can not be detected, without that he haue interest in the dishonor: and therefore in thinges that can suffer remedie, we ought eyther to qualifye the rigor of the punishment, or dissemble the iniurie: much lesse ought we to be angrie against our seruantes, when they doe not the dutie of their place, or murmure when they are commaunded: For, being but marcenary to vs we ought to admonish thē, & if they wil not be brought to amendment, to geue them leaue to departe. We ought not to be angrie with our frends and familiars, if in their prosperitie they misknowe vs, and in our great aduersities will not succour vs: For, according to their behauiour, we haue to geue this iudgement of them, that as if they had bene true frendes, they would not haue fayled vs, so [Page] according to their corrupt affection, their pryde carieth them into disdayne of our Pouertye: In cases of Breache of promise, it euell be séemeth a Wiseman to be angrye, for that this reputation belonges to Pacience, that he ought rather to loase that he hoped for, then to breake the patience for the which he hath béene so longe praysed. And how canne we be Angrye agaynst our selues when we erre in that we saye, and vse falshoode in that we doe? Séeing that the remedye of our abuses consistes not to be Angrye and vexe our selues, but in the amendment and reformation of our actions. Why should we be Angrye when we sée fortune rayseth others, and forgetteth vs? Séeing that if fortune distributed to euery one according to the rate of their will and meritte, she could not be called Fortune, but Iustice: but because she will iustifye the Limittes and Charters of her Authoritie, she vseth to aduaunce those that she fauoureth, and spareth to preferre such as deserue to be exalted. Sure, we haue no reason to be Angrye agaynst the suttelties of the Deuill and the Worlde: For that in well aduised Iudgement and consideration, much lesse that they deceiue vs, séeing of the contrarye they admonishe and aduise vs: And according to the Testimonye of the Scripture, the office of the fleshe is to pricke vs, the Deuill traueleth vs in temptations,Office of the deuil the world and the fleshe. and to the Worlde is ioyned a propertye to deceaue vs: And let vs not be wroth, if we haue not suche Power and habilitye as others, since, if we make aright our owne Computation and Reckoning, we ought to be more sorye that we haue not deserued Honour then that we haue it not. And since the Lawe of nature and Fortune make all thinges Subiect to reuolution and chaunge, and that of our selues we are the proper instrumentes of our owne harmes, we ought not to be Angrye or vexed but agaynst such as ryse to offende God and sturre vs to committe Sinne: For, a good Christian ought to be more sorye for him that hath a wounde in his soule, then for any that [Page] suffer losse of their Goodes, though there be neuer so great Nearenesse and respect of Kindred and frendship: So that the thing that ought most to trouble a good Christian, and bréede compassion in the man of holinesse and vertue, is to sée that men beare such appetite to the swéetenesse of sinne, and with such boldenesse follow their libertye to doe euill, that many and many are those now a dayes, who had rather breake the commaundementes of the holye law, then to infrindge the least statute of the Prince. This is a thing to be marueiled at, that when the Marchaunt is taken with a counterfayt measure, or the Goldesmith with a faulse weight, the measure shall be brunt, the Balaunce broken, and the offender rendred to publyke Iustice: But if a man ve knowne to renounce GOD, or to beare the guilt of Periurie, Murder, or Adulterye, much lesse that he shall be chastised, but of the most he shall be fauoured, supported, and iustefied, yea, to his impunitye shall be added lybertye to offende further to the Daungerous Example of a whole communaltye. That men Sinne, it is no wonder, but that they be suffered to heape Sinne vppon Sinne, bringes slaunder to the whole race and generation of mankinde: For, to be so impudent as to Blaspheme openly, and to be an Adulterer in publyke, is as though there were no Gospell to forbyd it, nor GOD to Punishe it: It is sure most horrible for a man to swell and waxe Fatte in Sinne, whose swéetenesse drawing him on after the delightes of this Worlde, makes him so sucke and licke vp the Sirup of euery vice that if he leaue, of with any of Gods commaundements vnbroken, it is not for want of will but because he may no more: and albeit it be lawfull for no man to sinne, yet how many do we sée so resolued & obstinate in wickednes that by continuall frequentation of euill, they dout whether they be euill men or not. There is nothing more dangerous to a Christian then to accustome himselfe to harden his Conscience, for that in suche wretches there is no will to [Page] be amended, nor meane to be remedied: An other sort of sinners there is who, not cōtent to haue sinned, vaūt of their wickednesse,Vaunters of sinne. and chalenge a reputation for doing euill: those be the people, against whom God is most wroth, and whose offēces he is most slow to pardō: And by so much more do we offende the maiestie of God, by how much we are diligent & bolde to sinne, and slow to repent, and obstinate in perseuerance, but most of all when we publishe our vilenesse with impudencie and boldnesse. Esay did not so much complayne, of the people of Jsraell for that they had offended God, and forgot him: But for that they published their abhominations, following therein the Sodemites and Cursed creatures of Gomorha, to whom it was no more shame to sinne then to eate: Then against such kind of sinnes and sinners, with good reason we may be angrie, since of all other actions & accidentes passing in the worlde we may maruell and wonder, but not rise into anger and wrath. Moyses was euill intreated of ye kinge, followed of the Jewes, murmured at by Dathan and Abiram, and enuied of his Sister, and yet for all those troublesome perplexities, he was neuer so vexed and angrie, as when he sawe his people sighe for the absence of Egipt, worship the Calfe, and murnure against God. It is written of the great Mathatia father of the renoumed Machabees, that notwithstanding he was deuested of the state of Sacrificator, and banished the presence of his house whylest his goodes were abandoned to spoyle, yea outrage violently conspired against his person: yet much lesse that he toke vengeance, séeing he was not once séene to kindle in anger, till he saw a wicked Jewe, in the manner of the Gentiles Idolators, offer a Sacrifice, for which dishonor done against God, he dyd iustice on the offender. So extreame also were the persecutions which the Prophet Helias suffedred of Jezabell and the Idolators of Hierusalem, that oftentimes he prayed to God to be dissolued, to the ende his afflictions might take ende: And albeit the authoritie and wickednesse of his aduersaries, accompanied [Page] his hart with continual troubles and vexations, yet he neuer prosecuted the reuenge of any, but such as bowed downe to the Idole Baall, of whom, with their disguised God, he slewe thrée Hundreth. My eyes sayth Dauid are alwayes as fountaynes of liuely teares,Psal. 118. not so much for the wronges and offences which others doe to me, as for compassion of the dishonor done agaynst my God: Wherein as his affection was holy féeling more bitterly the outrages conspired against God, then the displeasures committed agaynst himselfe: So, by his example, I saye, we can not doe a thing in this worlde more iust, then to take as our owne, the iniuries done agaynst the innocencie of Christ: séeing he hath taken vppon him the accompt and reckoning of all our offences, and made our transgressions as his owne.

Following then the example of so many holy and excellent personages, we may accomplishe this commaūdement To be angrie and sinne not, which we doe then best perfourme, when we rebuke the sinne, and beare pitie to the sinners, and helpe to succour and saue their soules, & geue no meane to the losse and infamie of their honor: The which now a dayes happeneth in the contrary, for that in few men is foūd a disposition to rebuke sinne, but al sorts are displeased with the sinner, cōmitting their zeale into Ire, and Ire into vengeance, and so by little and little, vnder couller to chastice, most men execute reuenge. The sinne of Anger, besides, that of it selfe it is hatefull, is also in the same daungerous, séeing that with no man the neighbourhode of an angrie man is welcome, nor his frendship tollerable.Discription of a furious man. The angrie and furious man hath these discriptions: His eyes rolling, his face enflamed, his body trembling, his tongue troubled, his harte burning, and his handes readie to strike, and so long as he is gouerned with rages, much lesse that he is fitte to execute any publike busines, seing he neither knoweth what he sayth, nor comprehendeth what he ought to doe: And the more he is raysed to place and dignitie, the more hurtfull he is: For [Page] that which in a priuate man is no more then naturall Anger,That which in a priuate man is but naturall anger, in a magistrate may be called rage and furie. in a Magestrate: Authoritie makes it rage and furie, and therefore in the administration of a common weale, there is nothing more vnworthie, then to a hart naturally fierce and cruell, to adde power and Authoritie. To the impatient and furious man most commonly thinges doe not best succéede, for that béeing in Passion, he hath not the rule of his owne iudgement, and much lesse is hable to dispose of his fortune, he seldome findes frendes to follow him, and hath few seruauntes to serue him: For, it goeth for the most part with the furious man to haue euill will of many, & stability of felowship with none: And ashe is troublsome to many, so euerie man hath matter to speake agaynst him, whereby, by the iust occasion of his owne meritte he liues alwayes in contention, in perplexities, in suspition, in murmure, and for the most part doth contest and accurse agaynst himselfe. Such men mooue their owne scorne, for that in their Passions they are laughed at, their frendships suspected, and in their dealinges they are feared: that more easie is it to endure a temptation, then the neyghbourhode of a furious man. With such men, we must not communicate in thinges discréete, nor trust them in secrete businesse: For that to geue councell they are to rashe, and to vse secrecie their mouth is to open. It is daungerous then to committe to a man possessed with a spirite of Anger, any charge of gouernement in the common weale: For that, in affayrs of policie, as there be things that deserue to be chastised, and matters that ought to be dissembled: So, it can not but happen to the furious man, that in place to appease and couer iniuries, he will of himselfe thunder reproches agaynst the parties: But now after the daungers and domages that come by Anger, it apperteynes to reason and congruencie, to exhibite a fewe remedies to Cure or qualifie those moodes. In all our affayres and actions, it is good to fore sée both what may happen to vs, and what may be sayde of vs, For, [Page] so shall we be Armed, that albeit men geue vs cause to be Angrye, yet they shall haue no power to make our passion furious: And therfore the same néede that the poore man hath of Riches, and the Foole of Wisedome, the same necessitie hath the harte of patience: For, béeing Subiect to many Afflictions, and the troubles no lesse that assayle him together wyth the daungers that depende on them wthout comparison, many mo be the thinges which he ought to suffer in patience, then that are Lawfull for him to reuenge wyth his Tongue. And if of euery wronge that is done to vs, and of euery aduersitie that is naturall to our condition we should reteyne special accompt and reckoning, our hands would neuer cease to reuenge, our Tongue weary with complayning, and our hart wasted and broken with sighing: For, what man béeing a member of this miserable lyfe, to whom is not one equall desire that his dayes and troubles might dissolue together: Men béeing so ouergrowne wyth vices, and so deuoured wyth affayres and businesses, it is maruell that since they are so slow to cutte of their cares and troubles, that the waues of their proper aduersities doe not rise and swallowe them vp. And if the Phisitions ordeined to cure infirmities of the body, would binde themselues to heale the sorows of the hart: they should in particuler haue more patients mustering afore their gates, then in times past were inhabitantes in Rome when it was best replenished: For, so naturall is the sickenesse of trouble and vexation, that though many eschew it, yet few haue power to liue long exempt frō it. What is he either past, present, or to come, who, in his body hath not felt some paine, and in his hart some passion, hath not suffered some losse or spoile of his goodes, or infamye to his person, or at least who can walke so vpryghtlye to whome is not done some Iniurye, or some Scorne or Reproache spoken? But he that is Vexed wyth all these Aduersities, and wyll make Headde agaynste them and Remedye them, Let hym bée assured, [Page] that euen then shall he laye the plotte of the ende, and dispatch of his life, when he begins to put order to these incurable harmes: For as there is no Sea without working, no Warre without daunger, nor Iourney without trauell: Euen so that there is no worldly lyfe voyde of troubles, nor any estate without stombling blockes, it is most apparant in this, that there liues no man so happie which hath not wherin to be greued, and wherupon to complaine. For how many doe we sée whom Pryde makes fal, Enuie consumes, Anger torments, Pouertie wasteth, and Ambicion endeth their dayes: so that for the most part such is the miscontentment of our mindes, that our aduersities traueling our spirites in Martirdome driue vs to wishe rather an honest death, then to languishe in so troblesome a lyfe.

And so, if we will accomplishe this commaundement To be angrie and sinne not, let vs (in accidentes which the world, fortune and nature bring vpon vs,Good aduise.) dissemble some, suffer some, conceale some, and remedie the rest, and in all thinges let vs follow reason, and flée opinion.

For such as enter into Religion.

Touching a Chapter pro [...]all. SVch as be Religious, or aspire to the office and ministerie of the Church, ought to haue alwaies afore their eyes the wordes which God spake to Abraham saying: Depart out of thy Countrey, and from amongest thy frendes, and goe into the lande which I shall shewe thée, and abyde where I commaunde thée: For, vnder these wordes shall they finde comprehended all that God doth for them, and lykewise that which they are bounde to doe for the seruice of God. Abraham, being in the house of Tara his father, and Aran and Achor his Bretherne Chaldees and Idolators, God appeared vnto him, and bad him leaue his Countrey and Parentes, and goe where he would [Page] guide him, and rest where he would commaund him, and in recompence of this obedience (sayth God) I will make thée Lord ouer great nombers of people, and will so geue thée my blessing, as thou shalt for euer remaine blessed.

Out of these wordes, may be gathered foure things which God commaunded Abraham, and other foure things which God promised him: So that as a Lorde, he teacheth him in what he ought to serue him, and withall tels him what rewarde he will geue him for his seruice: Afore God called Abraham, it was not founde that there was any vertue in him, and much lesse that he had done any seruice to God: only the scriptures make mencion that he was of the generation of Saruth, and sonne af Tara, thre sortes of people called to religion. and had to his Brother Aran, which all were Gentils and Idolators: Cassianus sayth, that of thrée sorts be called those that come to the perfection of Religion: One sort, God calles by holy inspirations: an other sort is chozen of men by good councels: The thirde sort is constreyned to enter into Religion by some necessitie or misaduenture happened to them: So that albeit the perfection of Religion be alwayes one, yet the meanes to come thereunto are many. The first function or estate, is called deuine, and consistes (as is sayd) in this, when the great goodnes of God so toucheth the hart of a man, that he leaueth that which he doth, and doth that which he ought, estraunging his minde from worldly thinges, and raysing it to deuine and heauenly contemplations. The seconde is called humaine or worldly, as when any wicked liuer is tourned to God by the councell of some good man, as Hippolito was conuerted to the Fayth by the instructions of S. Laurence: The thirde vocation may be called constrayned, or by necessitie: as when a man of dissolute conuersation, and falling into aduersitie, is conuerted to God: And as these be the thrée manners of calling, and meanes to enter into Religion, so, if they be wel considered, I sée not how the first (oftentimes) eyther doth much profite, nor the last much hinder for more [Page] or lesse to serue God in religion: For, there haue bene many of those which God hath called to Religion, condemned, and many others which came to serue him by force, haue ben saued. Christ called and chused to the Colleadge of his Disciples, ye cursed Judas, and the Apostle S. Paule being reuersed and falne from his Horse, necessitie compelled him to know Iesus Christ: So that Judas being exalted, fell, and S. Paule being falne, was exalted. This I bring in this place to the ende that none estéeme much, or make great accompt, either to be called to the Religion by the will of God, or to come to it by any necessitie or misaduenture: For the Seruaunt of God which trauelleth towardes his saluation in a religious lyfe, ought not to remember so much how God called him, as to consider wherefore God called him. There be many religious men in Monasteries and elsewhere who atribute much to themselues for that they entred religion in infancie, others chalenge more for yt they tooke the habite in ye heate of their youth: Some there are that ascribe to their aduauntag for that they professe an order very strayt and reformed, and others for being the followers and Disciples of men of holy lyfe: And many there be with whome it is no small reputation to haue continued in Religion thirty, forty, or fiftie yeares, and they, in respect of their prescription, holde all others but Nouices: Yea, most of them sticke not to referre all their perfection to the long time they haue dwelt in Monasteries, hauing no regarde to the little they haue profited in them. But, to enter Religion in infancie, in youth, or in olde age, to the man of God ought to minister no occasion of aduantage or estimation ouer others: but rather let him (as a good steward) make a good accompt of his time, and trauell more in the studie and seruice of God, then to kéepe reckoning of the yeares of his continuance. For what estimation can prescription bring to any man, when he can shew no fruite of his time? séeing that much more doth the religious man deserue for his knowledge and humilitie, then for his [Page] olde age or continuance. Judas remayned thrée yeares in the Apostleship of Christ, and thrée houres and no more dyd the good théefe hang by our sauiour on the crosse, and yet by faith we are assured that more did profit ye théefe those thrée hours in torments, then the thrée years did good vnto Iudas being a folower of Christ: In ye parable of the vineyard in the gospel was no more hire geuen to him that wrought from morning till night, then to those that entred the vineyard at the last houre: whereby we are instructed that our merit or not merit standes not in ye seruices which we doe to God, nor in the little or great charitie which we expresse, but chiefely as it please his goodnes to accept or reiect vs. All ye Apostles were called by Christ before his death, sauing S. Paule, & yet who doubtes though he was the last in vocation, but that he was euen the first and chiefest in perfection (because he laboured more then all the rest): So that albeit to enter religion in infancie, in youth, or to remaine there long time, can not be but commendable, yet vnder this condition, that it be not to this ende to haue a greater portion in the profites, but to be more humble in their profession. Beware therefore you that he Auncientes in houses of Religion, that you fall not into the deceits and circumuentions of the deuill, who, in recompence of the great nomber of yeares that you haue dwelt in religion, & the many temptatiōs that you haue endured there will perhappes go about to pay you with the best chamber in the Dorter, & make you proude with the first voyce in the chapter: Which you must eschew, for that, how much lesse comfort and cherishing you haue in the estate of religion, so much more is your perfection and reuerence. In like sort in the good religious man ought to appeare no vain glory, for ye he professeth the habit of a strait order, or a vocation of liberty, or whether he be obseruāt or cloisterer: for, ye perfectiō of ye Gospell consistes not in the monasterye wherein we enter, but in the good and holy lyfe we lead. The children of Jsraell worshiped one onely God in Egypt, and being come into the [Page] lande of Promise they reuolted and misknewe him: So that in what place so euer we are, let our vertues geue dignitie to the house, and not the place seduce or alter our deuotion. Albeit Joseph dwelt amongst ye Egiptians, Abraham amongst the Chaldees, Tobias amongst the Assirians, and Daniel was cruelly handled amongst them of Babylon, yet were they alwayes holy and happie: And by them we are taught that to the perfect man, the whole worlde is his Monasterie, as of the contrarie, the prophane and wicked man, of his Monastarie makes a worlde: The same appearing in many wanderers, delighting in change and to raunge from one house to an other vnder couller of perfectiō (which more properly may be called temptation) they are not without their excuses, and haue ready tongues to blame their gouernours for that their Monestaries are not reformed, complayning perhaps more by opinion, then that there lackes perfection: For, there is no place in the world so prophane, where a man may not labour to be good if he will, or which to the man of God, helpes not to the seruice of his perfection. Let not the seruant of God also be glorious, for that in his order he was estéemed of holy lyfe: For great is his shame to be taught by a good May ster, & forget to follow his vertues, & farre greater is his abuse if he be renoumed for holinesse, and be founde an Hypocrite. Dathan and Abiram had Moyses to their maister, Achab had Helias, Ananias had S. Peter, and Judas had Jesus Chrict, who albeit they heard their wordes and Preachinges, yet dyd they little profite by their Doctrines. And as in workes made by mans hande, we haue a custome first to prayse the worke, and then the workeman that made it: so, touching a lyfe religious, it is to small purpose for a disciple to beare prayse by his mayster: The good Religious man ought not to vaūt, if the Lord cal him more to one religion then to an other: for, after yt a man be baptized, there is no estate in all the Church of God wherein the good man may not be saued, and the wicked condemned: And therfore [Page] to take rather the habite of S. Benet, then of the Augustines, to professe more the Dominicanes then the Franciscanes, and to follow the Charterers rather then the Trinitaries or Mercenaries, or to be affected more singulerly to one order then to another, I hold it of smal difference since ye albeit they are al habits aūciētly instituted by holy parsonages, yet in truth they are but traditional & subiect to alteratiō & chang, wher Christs religiō is of it selfe pure, firme, & simple, & hath no affinitie with outward obseruations & ceremonies: So that as God doth more consider the hart of him that serues him, then ye habite which he beareth: So, I thinke that any man that is a good Christian & delites in the true swéetnesse of the gospell may enter into what religion he will, & haue libertie to beare such habite as best sets forth his grauitie: For, for men to chuse the habit of one religion more then of another ought to be referred more to deuotion then perfection. And albeit I cannot denie, but that there be religions some more correct & better reformed then others, & wherin the professors haue more occasion to be good, & lesse libertie to be euil: yet, I dwel resolutely in this that ye good or the euil of a monasterie lieth not in the habite, but in the men that bear it: And where we sée many religious men suffer sundrie passions & difficulties, which of them professeth the most worthie & perfect religion, it is sure lamentable to sée the inconuenience & euil examples which rise by such controuersies, where amongst the seruants of God there ought to be more dispute for the truth of religion, then to examine who foloweth best his profession.

An other discourse tending to religion in a Chapter generall.

CHrist,VVe must acknowledge Christ for our fayth, for our redemption & for our doctrine speaking of such as being not content to be christians, wilbe perfect christians, saith, who wil not renoūce al that he possesseth cānot be my disciple: And therefore afore all thinges it behoueth vs to haue Iesus christ for god touching faith: and for redéemer in [Page] that which concernes the health of our soules, & for doctrine to follow him as maister: For, if he teach vs not that we haue to doe, & leade vs not by his way, we shall remaine in ignorance, & wander without a guide, & be readie to stumble vpon error,psal 24. heresie, & Idolatrie. Vias tuas domine demonstra mihi et semitas tuai edoce me: Teach me Oh Lorde sayth Dauid the wayes that ende in thée, & the pathes by the which thou drawest to thy selfe those that be iust: The Lord sayth not, those that will renounce, &c. but speaking in the singuler nomber, He sayth he that will renounce all that he possesseth shalbe my disciple: giuing vs therby to vnderstande how smal is the nomber of them ye know his wayes, & far lesse ye congregation of such as go by his pathes: for, of all those multitudes of people which haue receiued baptisme, how many ar come to perfection? Then since Iesus Christ hath prsented himselfe to be our maister, it is good reason that we estéeme our selues to be his disciples, which we doe then accomplishe best, not so much when we hear his word, as when we tread in his steps:Cant. 8. Pone me vt signaculum super cor tuum: Oh thou (sayth ye wiseman) ye comes to serue me, & to folow me, put me as a white & marke in ye most dearest place of thy hart, euen there where ye beams of thy thoughts doe alwias strike. The first lesson ye is taught vs in ye schole of this good master, is that he ye reiecteth not all that he hath cannot be his disciple: wherin he giues knowledge to al posterities of ye profession of religion ye the first & chieffest marke of a disciple of ye law of ye gospell, is to beare as great compassion euen to the porest, as they did to those that were most rich whilest they were of ye world: For so shall they folow naked, him ye was naked, in pouertie, communicate with him that was pore, & in afflictions, folow him ye was crucified euen Iesus Christ, to whose disciples it is a chiefe duties rather to doe then to speake.It is a dutie in disciples of Christ rather too doe then to speake. Where Christ cōmaūdes you to leaue ye gold & siluer ye you haue of ye world, it is not for ye riches of themselues are euill, but because they are hurtfull impediments in ye seruice [Page] of God: much hindring the action of our dutie in holy profession by meane of the toiles we haue to get them, the cares & daunger to kepe them, & the griefes they giue vs to depart from them.Troublesom properties anexed to rithe. This is one propertie annexed to ye goods of this worlde, that who takes the greatest paynes to gather them, hath often times the least vse & pleasure of them: For when they discend by succession, we estéeme them little, and if we atteine them with our policie, they cost vs deare. And when we giue ouer to get more, it is then that the afflictions of olde age geue vs no time to take the pleasure of those that we haue. Temporall riches bring wyth them Pryde and wéening to him that hath them, couetousnesse to get more, penurie to kepe them, and sinne to enioy them: So that who holdes himselfe most happie to haue them, it is euen he that hath his bodie most charged with vices, and his hart loaden with cares: Yea, if those that be most riche were examined of the extreame toiles & labors they haue endured by lande, the dangers they haue passed by sea, the losses they haue suffered by Banquerouts, the Bribes & charges they haue imployed, with other infinit perplexities that folow ye traffyke of getting: I beleue they had rather with ye easie begger, haue gone from dore to dore, then with ye thoughtfull marchaunt, haue traded frō fayre to fayre. To riches & richmē is ioyned also this passion, that as they vse great industrie to get them so haue they no power to kepe them: For, if their wealth cō sist in milnes ye water carieth thē awaie, or els they depend of ye fauor of the wynd: if their treasurs be in silkes & cloath, they are subiect to moathes: if their garners be full of corne, vermine will not forbeare to deuoure it: and if it be in gold or siluer, it is a swéet pray to entice ye théefe, whom oftētims god suffereth to be such a scourge to ye richman, that what he hath heaped together with the sweat of all his lyfe, the théefe takes from him in one houre. This is also one affliction incidēt to richmen, ye whilest they get they are priuate & alone, but when they come to vse & enioy their riches they are [...]tē times to much accōpanied: for, what wt parētage & kind [...]ed, [Page] recompence of seruants, & oportunities of other frendes, the rich man, when he comes to deuide his goods, or make his testament, shall haue more trouble to please all, then himselfe tooke pleasure to possesse & get all. And albeit he be liberall of his goods & reasonable in ye distribution of them, yet shall he hardly escape without ye mormure of his kindred, or grudging of his seruāts, & curses of his neighbours, & that not so much for any wrong he hath done them, as for that he will giue them no portion in his wealth: So that if by nature & charitie we haue compassion on the poore that wanteth, we ought by reason to haue pitie on the rich yt hath aboundance: for that he is always enuironed with frends that neuer forbeare to craue, & enemies yt seldom cease to accurse: therfore I sée not, but if there be great trauell to get wealth, there is no lesse trouble to distribute it: for yt as it is gotten in sweat & labor, so we sée it is deuided & left in sorow & tears. The rich man must enterteine many seruāts for ye traine of his persō, & furnishe his house with costly aray: to him belongs great expence in hospitality & charge of buzines & in nothing must he faile yt may furnish ye countenance & reputation of his riches, lest his honor be blemished: so yt by the miserable qualety of this worlde, men do rather accomplishe with opinion then wt reason: With this toyle is also accōpanied for ye most part this further trouble to richmen, yt whē their fortune or folly hath raised them to an estate of habilitie & power, they had rather die then abate their pomp: & albeit they be sunck in substāce, yet must they kepe vp saile, & as ye saying is, wash their face wt faire water, & drie it ouer with a dishclout: so yt how much so euer a worldly man hath of worldly wealth in in this world, yet hath he not so much, but yt he hath want of somthing, seing yt if he haue to supply his lacks, he wāteth to accomplishe the desires of his prodigall youth, with whom néede is not satisfyed with hauing plentie of things, for that hauing aboundance, he liues still in desire to haue more. And suche men, as they traueyle more for that that is superfluous, then for that that is necessary, so if they would [Page] controule that which they haue, and be discrete in that which they spende, they should finde that the trauell they endure is not to satiffie the necessities they féele, but to accomplishe the vanities wherein they liue: Riche men, the more they beginne to finde out the secret and suttletie of traffyke, the more doe they fall into the bottomlesse troubles thereof, as, to buye, to sel, to exchaunge to retayle on creditte, yea, to beguile, rob, & deceiue, and which worse is, when they protest most to geue it ouer, it is then they are most drowned in it: So that the more they haue, the more they séeke to get, the more they buye, the more bargaynes they make, yea, the more they desire the more doe they rob, and yet (such is their wretchednes) that that which they haue, seemes but little to them, & the little that others haue they estéeme a great deale: yea, being neuer satisfied, they holde that they haue but little, in comparison of that they desire to haue. Lastly, temporall riches bring with them this error, that as afore we get them, we haue an insaciable appetite to them, so, being possest of them we grow to loath them, as in all other things fulnesse altereth the tast: So that in getting them, we passe thorow infinite passions and difficulties, and hauing them we receiue with them perplexities and cares, reaping of our sweat and labours, a croppe of care, sorrowe, and anguishe.

By all these, we may proue it a faulse testimonie of him that calleth riches goodes, séeing they haue no propertie nor nature of God, but worke the effect of much euill: For, if there be any euill in the worlde at this daye, riche men doe bréede it, and the poore sort endure it: And therefore ryches can not bee called good, for that greater is the nomber,Rich men brede most euills in the world. without comparison, of such as being good, become euell by riches, then of such as being wicked, are by riches holpen to be good. For, riches are rather the ministers of vices, then of vertues, and ready instrumentes to doe hurt euen agaynst those that get them with payne and trauell,Riches the ministers of vices. and kéepe them with care and cost. If they be in the kéeping and power of [Page] an olde man, his age will not suffer him long to enioy them, and if they be the portion of one that is young, they will neuer giue him rest til he haue spent them. So that I may wel mainteine that they be not goods, but euils, & not simple euils, but most great and hurtful euils, seing they put our bodies in daunger, trouble our spirites, bring gréefes to our harts & oftentimes takes awaie our liues, & put our soules in hazard. That if riches were good as the worlde sayth, and not euill as all men sée, there would not be areared so cruell warres betwéene Princes, so many reuolts and troubles amongst estats and countries, so many quarrels amongest neighbours, nor so many sutes and processes betwéene bretherne: amongst all which is seldome séene, one man to contend with another for the correction & amendmēt of his life, but rather for ye vsurpation of their goods & possessions: wher in I sée no reason to call that good which is the occasion of so many euils, since that no other thinges are the riches of the world, but a desire of vaine men, a stumbling blocke for the wicked, a limebushe for the good, and a perpetuall perplexite for all sortes.

Let this suffize to warne chiefely such as are entred into religiō, afore whose eies ought alwais to stand as a burning lamp, that heauenly change which they made with ye worlde yt same day that they left the world & entred religion, wherin they exchanged pride for humilitie, ire for patience, & crueltie for charitie: He that being in religion, thinkes he hath left in the world much golde, siluer, possessions, & temporall goods, knows not what he hath left, nor what he hath taken: For, in leauing the worlde, he hath left but misaduenture & aduersitie: and in entring religion he hath chozen a lyfe of suretie: for that to the good & vertuous religious man, it is more hard to passe one day in ye world, then to suffer a whole yeare in a monasterie. Therfore he that wil be poore, patient, abstinent, & continent, may with suretie be a member in al monasteries, but if he delight in epicuritie, dissolutnes, [Page] & impatiencie, let him know that a religion well gouerned, is to hungry for a glutton, to seuere for him that is dissolute, & verie iudiciall against all transgressors. For ende, let all men take hede how they folow the world, since it leads them out of the way, let no man serue the world, for that it is vnthankefull, who trusts the world, shal find it a traytor, and who delights in the worlde shall be deceiued, for that it hath allurements to intice men, & charmes to cast them into a sléepe which neuer takes ende till they die. Such as know not the world, desire it, and receiue therein their distruction, euen as in swéete drinke brewed suttelly which poyson men sucke vp the fatall syrup of their death and destenie: But ye religious men, enclosed within the circuite of their cloisters ought to close their eyes from ye sight of vanities, & let their ears blud not to be rauished with ye noise & charme of riches.

Instructions still tending to men entred religion.

SO good hath God bene alwayes to those whom he loueth that from the beginning of the world, he hath vsed to deuide & seperate them from ye world, & from the societie of worldly things: as he did by Abraham when he drue him out of Chaldee, called Jacob from Sciria, & chused Moyses out of ye palaice of Pharao: by which we are instructed, that with God it is none other thing to lead a man into religion, then to take frō him occasiōs to sin, & giue him grace to serue him. When ye son of god would reueil any secret mistery to any of his dear disciples, he vsed to lead thē into solitary places, separate frō ye brute of ye world, therby to signifie to al posterities, that by how much more god loueth a man, by so much more doth he estraung & deuide him from ye felowship of ye world: Ducam illum in solitudinem et loquar ad cor eius: The soule that is beloued of me saith god by his prophet Osee, and which I haue predestinated, I wil draw out of the troubles [Page] of the worlde, and leade him into solitarie places, and pryuately reueale vnto his harte my secretes: Right happie is that soule whom the Lorde calleth to the desert of Religion, there to serue him with greater deuotion, & follow him with more constancie of hart. God hath spoken to many by signes, and hath communicated with many by writinges & wordes, yea, to some he hath whispered in their eare: But he spekes onely to the hartes of those whom he loueth with his harte: And little serues it that God spake to vs in the eare to heare him, to our eyes to beholde him, and to our tongue to exalt him, if with all he spake not to the hart to loue him: For, it is impossible that he should loue God with his harte, who hath him not imprinted in his hart: And then doth GOD speake to the hart of a Christian, when he drawes him out of the stormes of this worlde, and leades him into the solitarinesse of a Monasterie, where he may his body in puritie, and his minde in contemplation: For, the trée that standes by the high waye geues more shaddow to the passenger, then fruite to the owner that prunes it: God doth not onely say, J will draw him from the worlde, and leade him into the desert: But he sayde he would speake to his hart, meaning, that little doth it auayle to be led into the desert of Religion, if with a good harte we doe not abandon the thinges of the worlde. For, more doth it hurt then good, if our Surgion draw from vs a grosse tooth, and leaue behinde some corrupt rote to infect the gumes: And therefore, who forsakes the world with good hart, and entreth into Religion with holy intention, it is he with whose harte God doth communicate, and loues him with his harte: God hath promised that wheresoeuer two be gathered together in his name, he would be the third, therefore it is good Religion to beléeue that he is in all houses well corrected, and in euery vertuous congregation compounded vpon religious persones magnifying and seruing him both daye and night: So that such as are admitted to a vertuous assemblie, can not haue in this Worlde a more [Page] great felicitie: And therefore not without great misterie, God commaunded Abraham to abandon the house which he had builded, and the inheritance which he had established, thereby to instruct all professors of religion, that in all temporall thinges are impediments to be good Christians, and hinder the science of perfection in religion: Declina a malo et fac bonum, thou oughtest to flee darkenesse,Psal. 36. if thou wilt enioy the light, thou must folow the right way if thou wilt not erre, auoyd the mire and durt, if thou wilt be with out spot and cleane, yea thou must first forbeare to be euill, if thou wilt begin to be good, & so shalt thou which the councell of Dauid, eschew the vice and follow vertue.

This discourse was vttered in the presence of a Noble Lady at her Churching.

SInt lumbi vestri praecincti et lucernae ardentes in manibus vestris: Oh thou that commest or meanest to come to the house of the Lorde (sayth Christ) it behoueth thée to be straightly girt afore the Candle & the Candlesticke be giuen thée in thy hande: For amongest the Seruantes of God, if we sée any goe heauely, sadly, and discomforted, it is a good argument to say that he is negligent & not well girt. The Scripture beares witnesse, that Elias in the Desert, S. Iohn in the Wildernesse, S. Peter in Prison, S. Paule in Ephesus, and Christ vppon the Pinacle, although they were thinly cloathed, yet were they well girt: By which is gathered this instruction that notwithstanding the troubles and persecutions happening to perfect men, they ought not for all that to giue ouer that they haue begon, nor be colde or negligent in that they haue taken in hande. The gowne that is well girt kéepes the body warme, and gathereth lesse wynd: Euenso ye man that professeth a religiō to serue God [Page] being girt with puretie and holy intentions, is the better armed against the winde of vanities of this world, and no lesse prepared for the heate of deuotion and seruice of God. So that then wée may say a man is well girt, when we sée him in the way to be holy and iust: For, so abstinent and continent ought we to be in religion, that both the worlde may behold our vertue, and many made better by our example. And therefore where the LORDE saith, it behoueth vs to haue our gownes girt afore wée take the candels in our handes, it is to aduise vs that in such sorte should wée leaue bound, trodden out, and naked, the vanities and ryches of this world, that they haue no power to followe vs, and wée lesse desier too goe séeke them. The lighted candelles which wée should haue in our handes, be the good and holy works we ought to doe, and as he is one that holdes the candell, and he an other that pertakes in the vse and light of it: so the good worke of the holy man is not onely profitable to himselfe alone, but it also serueth to edifie an other that séeth him do it: with all, like as he is not exempt from sinne, who to an other giues occasion to sinne: in like sorte that man can not be without meritte, whose vertue is the cause that an other doth any good action: the same agreeing with the interpretation of this text of the Prophet, Particeps sum omnium timentium te: when we are the cause that other men serue God wée do communicate and pertake (saith he) with the merit of such good thinges as they do in his seruice. It sufficeth not (saith Iesus Christ) to holde one onely candell in our handes, but it is requisite to the office and pietie of Christians to haue many: For, as the true christian, and man of perfect deuotion to GOD receiues of the plentifull hand of the Lorde, many graces and benefites: So it is necessary that he do him many seruices, and kéepe his spirit in continuall exercise of thankesgiuing. For, as this is common in the office and frendshippe of men, that by how much lesse we are raised to benefites aboue our merit, [Page] so much more are bounde to owe al those due respectes of recompence and ciuility as may hold vs acquited, and leaue our frend satisfied. Euen so with God, this is an infallible propertie in his iustice, to minister rewardes to good men aboue the rate of their merittes, and prepare punishment to the wicked vnder their deseruinges. And where Christ commaunds (not without great misterie) that we should hold in our handes our candles lighted, and neither vse the seruice of the candlestick, nor appoint others to hold them for vs: it is to aduertise vs, that if God ought to saue vs, it ought to be through his great mercy onely, and not by any meane of our proper merittes, although in our actions we ought alwaies to expresse a holy industrie and diligence. In like sort it is not enough (in the profession of religion) yt we be girt, yt we haue cādles, yt we hold thē in our hands, or that we haue many candles: but it belongs to our christianitie to haue thē burning with light, & not as dead and stinking snuffes: wher by we are warned, ye better were it, not to enter into religiō at al, if in the same we correct not the abuses of our liues, & gather profit by ye fruit & doctrine of the gospel: by ye example of ye great prophet S. Iohn baptist, being himself (as ye scripture saith) ye candle yt burned & gaue light, are boūd al sincere & vertuous religious men, to take hede yt they want no wax of good life to burne, and be lesse replenished wt vices to giue impedimēts to their lights: so yt no other thing is ye religious man vndeuoute, then a candle dead: & it can not by any similitude resemble a candle light, but rather a snuffe troden out & quenched, where the man of the church hath no other good thing in him then his habit, by the which he ought neuer the more to exalt or glorifie himself, since, afore ye maiesty of God it is no no other thing to be reputed a holy man holding nothing of vertue but his habit, then a candle, whose light being quenched his qualitie lieth dead. The virgins yt had not their lamps lighted (according to the iudgement of ye gospel) deserued not to enter with the bridgrome: euenso ye man by [Page] whom is not performed the dutie of a good Christian, and muchlesse hath fulfilled the office of a Churchman, may stande assured, that when de dyeth, he shall not be founde amongst those that are inuited, but past ouer to the fellowship of such as are deceiued. That great is the grace which God sheweth to that man whom he withdrawes from the world and reduceth into holy religion, for that there is more suretie to stande, and not so much subiection to fall, and if he suffer him to stumble, he hath appoynted him helpes to hold him vp, and many readie meanes to repentance: Since that in the Church he hath more oportunitie to serue God, and lesse occasion to commit sinne. And albeit, being compounded vpon humors and complexions of corruption, we cannot but erre in thinges corrupt and worldly: Yet such is the care and protection of God ouer those that he loueth and hath called and chozen to the seruice & office of the Church, that if sometimes he suffer them to fall the better to make them know him, it is not without the readie assistance of his hand to helpe them essoones to ryse agayne: Yea, he seldome suffereth them to slyde into such faultes, as may geue him occasion to be angrie with them.

Therefore, who vnder the habite of religion, riseth into a minde of Pryde, Ambition, Epicuritie or Malice, is amongest the children of God, the same that Satan is to all Christians, Dathan amongest the Jsraelites, Saule amongest the Prophets, and Judas amongest the Apostles: Wherein let all men be warned that haue will to enter into Religion, that afore they séeke it, they may know wherefore they follow it, since for no other cause ought they to come to the cō munion of Religion but to amend and reforme their liues. For, albeit the sinceritie of Religion receiue great sinners. yet, it is with no tolleration to commit heynous Crimes after they be inuested. What other thing is ment by that Discipline of the Scripture, wherein the Lande of Promise for traueling in small labors on the Holydayes, they were [Page] commaunded to be stoaned. But that to the man of the Church sinning lightly in Religion, was merit of great seueritie & punishment, for that a small sinne committed in the world, beares an estimation of a grieuous crime in the Church. Take héede (sayth S. Paule) that you receiue not the grace of our Lorde in vaine: And what other thing doth he then receiue it in vaine, who makes no reckoning of his election, and cares not to be called to the Church, and deuided from the worlde. For, as by baptisme we are sanctified, euenso by the profession of the ministerie we are regenerat.

Let euerie one then take héede what it is that he takes in hande, afore he beginne to manage so holy a function, and whether they be professors by will or by necessitie: For, all religions being of the institutions of holy personages, as it can not be tollerable that in their ministers be any imperfections or want of perfect deuotion and vertue. So, who in the habite of religion, will liue prophanely or follow the libertie of the worlde, in that man is no apparance of reformation, and lesse argument of fayth or vertue. And therfore in the church for some perticuler mento be more exempt and priuileadged then others, or to aspire aboue the congregation and communitie of the Church in any priuat or familiar prerogatiue: although it may be suffered for a time, yet religion can not holde it tollerable long. For, no more then the Sea can beare bodies that be dead, no more hath the Church a nature to brooke in her ministers mindes of Ambition and Pryde: for which cause it is called order, as wherein are conteined all thinges well ordered, which, without this order, cannot but beare to cōfusion. Who hath once taken the habite of religion, and will still continue entangled with the customes of the worlde, and exercise his minde in vanities, can not but breake the statutes of Religion, and stande in perill of infidelitie, since the doctrine of the gospell, and the libertie of the world could neuer holde societie or fellowshippe together.

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A discourse in the presence of a great assemblie of Noble Ladyes of the good and euill that the tongue doth.
Mors et vita in manibus linguae.

IF to men of the worlde were power of election to demaunde the thinges they desire most, afore all other temporall felicities, they would require to liue long. And if (on the other syde) they had libertie to contesse what thing in the World they abhorred most, who doubtes not but all men loth nothing more then to dye? Wherunto there is to be made this readie reason, that as liuing, they enioye that they haue, and dying, they leaue to be that they are: So, with life all things are remedied,The souerigne dutie of mortal folkes is the solace of their life & by death there is nothing which hath not end, yea ye souereigne delight of mortal folks is the solace of their lyfe, and the greatest terror they suffer is the opinion and conceit of death.

Beastes exercize generation, fruites returne séedes to their planter, corne yéeldes his graine of increase, and birds leaue egges in their nestes. And all for no other reason then yt knowing they can not alwayes liue, they leaue others to liuein their place: yea, for no other purpose doe men & beasts eate, drinke, sléepe, and execute their other naturall actions, then therby the more to preserue and pamper lyfe, and with more securitie to prolong and shyft of death. And, for that (in generall experience) nature loues her conuersation, and abhorreth all thinges hurtfull to her increase, we sée there is nothing more comforts the man that is sicke, then when he is tolde that he may eate of what his appetite lykes best, euen so there is no worde that doth more amaze or mortifye him then when he is put in remembrance of his mortalitie, [Page] and to prepare his conscience, for with one woorde he hath sewertie of lyfe, and wyth an other he heareth his sentence of death: Whereof was verifyed a right true experience in ye good king Ezechiell, to whom, in one houre, in one house, and to one person, euen to himselfe, was pronounced by the Prophete Esay, that he was condemned to death, and that GOD had eftsoones giuen him Pardon: So that hauing deserued by the grauitie of his sinnes that GOD should take his lyfe from him: God afterwardes, through the fulnes of his mercie, and consideration of his teares and repentance, found occasion to pardon his death: how incensat and rude soeuer any creature is, yet we sée he hath iudgment to eschew the fire that burnes him,All thinges desire to liue and are loath too dye. to auoyd the Laborinth made to his distruction, & not to clime with desperate perill those high rockes, from whose tops is present effect of death: whereunto by what other reason is he induced, then to preserue life which he holdeth deare, & flée death which nature teacheth him to feare. The brute beast fléeth death, and yet he is of a condition not to iudge of the worthines & solace of life: but to man nothing is more deare then life, & of al other thinges he holdeth death in most terror: for that liuing he knoweth what he is, & being dead, he cannot tel what shal become of him (since after death there is no restitution, no more then a trée once hewen downe, can be eftsoons replanted.) Frendship & the office of societie, require yt we wish to our frends, much habilitie, might, & power: but with a greater affection we wish them long life: yea this stands in common regard with vs all, rather to séeke to prolong our lyfe, thē encrease our welth, & not to make a greater care to augment our treasor, then to continue our dayes: which being true, what a wonderfull prouidence of God & nature is this, that ye confidence of life & death consistes only in ye tong, who hath ye same office in ye administration of ye life of man, which is incidēt to ye portall or wyket of a great palaice, thorow ye which do enter al things yt we eat & vse, & by ye other do issue [Page] all that we thinke and speake. So that it holdes good conformatie with the saying of the Wiseman, that lyfe and death are in the power of the tongue, since lyfe is at the portall of our Palaice readie to depart, when death striking on the hamor of our conscience séekes to enter, yea, there is no part of our bodie wherein we stande more subiect to daunger of lyfe and death, then in our mouth and tongue: for that they being the open gates of the tower and truncke of the bodie, lyfe may go out without speaking, and death hath libertie to enter without knocking.2. Cor. 4. Habemus thesaurum in vasis fictilibus, sayth S. Paule: as if he had sayde: Oh what payne haue Christians to beare in féeble and frayle vessels, such precious treasures, as fayth in the vnderstanding, charitie in the will, pietie in the handes, loue in the hart, chastetie in the bodie, and lyfe and death in the tongue: Yea, they are vertues infused into vessels corrupt, and appoynted to consociate members putrifyed, who being so daungerous to be managed, and most easie to be broken, what suretie or gard is there to the lyfe, when in the mouth is found no gouernement, and to the tongue is denied the gyfte of secrecie: For, hauing no boanes to controule it, nor senewes to restrains it, what science or meane hath it to doe that we commaunde it, or how can it reteine and kéepe secret thinges which are referred to his trust and confidence. Therefore to the man that feareth death, and desireth long lyfe, it is necessarie he minister gouernement to his tongue, lest he know not how to prolong his lyfe, and much lesse finde out where vpon his death may come.

Salomon then sayde wisely that death and lyfe were in the power of the Tongue: Meaning, that as to some men the tongue hath saued their lyfe, so, in others, wicked speach hath wrought the occasion of their death: For that to a Noble minde, an iniurious worde doth more hurt, then a great cutte or wounde of a swoorde on the bodie of a barbarous or rude man. And to proue by many examples and figures in [Page] the Scripture, the operation of the tongue, in the action of lyfe and death: we reade that Cayn béeing asked of God, why he had slaine his Brother Abell? In place to repent him of the fact and aske Pardon of God, he sayde that his fault was greater then that Gods mercie could forgeue it, against whom S. Augustine cryeth vehemently that much lesse that the mercie of the Lord could be inferior to the fault of Cayn, séeing that to pardon and forgeue is a thing proper to God, and to reuenge and punishe is farre estranged from his nature:To pardon and forgiue is a thing proper to God. So that there is no doubt but greater was the offence of Cayn in the wordes he sayd, then in the Murder he did: (since, if with the stroake of the swoorde he tooke away the lyfe of his Brother, by the Blasphemie of his tongue he gaue death to his soule): To kil his Brother was euil done, but to dispaire in Gods mercie, was euen a transgression of the deuill, for that more doe we offende God to estéeme him without mercie,VVe offende God more too thinke him too be without mercie then in anye other transgrssion. then in any other sinne we commit against his maiestie. Some of the Jewes Crucified Iesus with torments, and some with their tongues, in whom I thinke was déeper effect of sinne then in ye rest that pearced his bodie with nayles: For that, they layd their handes on him by ignorance, but the other fylled their tongues with false testimonie, & Blasphemed & Crucifyed him by malice. It is written in the Prophete Esay discoursing vppon the fall of Lucipher. Quia dicebat in corde suo in coelum conscendam, et super astra dei &c. Esay. 14. Because thou hast sayd Oh Lucipher that thou wouldest mount vp to the highest Empire of heauen and there erect thy Throane, and be lyke to the most high and mightie God, it was good iustice that thou shouldest fall from that thou wast, since thou aspirest to be that thou oughtest not: yea, in thy ouerwéening expressed in Proude and Arrogant wordes was wrought the reason and effect of thy wretched fall: wherein let all men be warned to take héede what they saye, what they doe, and what they thinke, since Lucipher was not throwne from the seate where he sate, euen [Page] into the bottomlesse Pitte where he fell, but for the disdainefull wordes which he spake, and arrogant thoughtes he conceiued: So that as his weening defaced him in heauen, so through his wickednes was he recommended to Hel. Senacherib King of the Assirians and a great Blasphemer against the omnipotencie of God, preparing a mightie Armie against Jerusalem, sent his Heralds to King Ezechias with this sommonce: Non te seducat deus tuus in quo fiduciam habes non enim poterit vos quis de manu mea eripere: 4. Kinges. 18. Take héede King Ezechias (sayth he) and be not abused in confidence and opinion that the ayde of thy God, or the power of thy huge Armie are hable to protect thée from the stroake of my hande, for that I will compell thée eftsoones to communicate in the tribute and subiection of thy Auncesters. But so God kindled in indignatiō against these arrogāt threats, that euen afore he had done any pillage or murder in the countrye and in the beginning of the Siege afore Hierusalem, beholde the Angall of the Lorde killed in one night a Hundreth and fourscore Thousande men of his Armie: and himselfe fléeing to his Citie of Niniue, was there slaine by his owne children, loasing in this sort through the wickednesse of his tongue, his Honor, his hoast, his Kingdome, and his Sinfull lyfe, where many other Princes of the Assirians, Perses, Meades, and Egiptians afore him, notwithstanding they executed great cruelties ouer the common weals of the Hebrues, yet they made warres with their weapons, and kept their tongues in rest, and therefore were punished with more fauor then most wicked Senacherib: Therefore amongst Princes in Kingdomes, magistrates in publyke office, and Prelates in their congregations, as it is a thing of most equitie that they doe iustice, so is it no lesse vnséemely to be Blasphemers or wicked speakers, (since oftentims men doo more accompt of iniurious words spoken against them, then of the punishment that is layd vpon them.) And neyther for the Prince in his kingdome, nor the generall in [Page] the Camp, nor to the church man in time of peace, can it be any way conuenient to be proude in their conuersations,In no estate is it seemely to be byting in worde & lesse byting in their woordes. The kindred of Cayn (sonnes of the Patriarke Noe) sayd they would build a tower whose toppes should aspire to heauen, to saue them from the surie of the fludde if God sent any vpon the earth: Wherein as they imagined that in their handes laye the power too auoyd death, and not in the might of God to take from them their lyfe: So we haue assuredly to holde it a great Misterie, that for so great an offence GOD would not Punishe them in their persons, nor spoyle their goodes, nor reuerse their Cyties, and much lesse take from them their vices, but onely he Chastised them in their Tongues: agaynst whose Pryde and Arrogancie it is a good argument that GOD boare a greater displeasure, then agaynst the Huge Tower they had erected. For that if he hadde not more dispized theyr conspyring Tongues then theyr suttle Buyldinges, he would rather haue defaced theyr Tower, then confuzed and Chaunged theyr Languages. Before these Cursed BABILONIENS drewe into Councell to Buylde this Tower, the whole Worlde spake but one sort and Phrase of Language: But GOD, séeing the disposition of People and Nations declining too doe Wickedly, tooke from them the manner of speaking, where (if it had so pleased him) he might haue drowned them as he dyd the Armye of Pharao, or stricken them Blynde as he dyd the Sodomites, or haue Burnt then quicke as he dyd the Children of Aaron: But according too the Custome of his Iustice, since wyth theyr Tongues they had disobeyed him, he prouided that in their Tongues more then in any other thing, was published their Punishement. Oh that men in these times would looke vppe too the iustice which God thundred vpon Babylon, so should they forget to Murmure, & forbeare to blaspheame, yea if the impression of those threats would take place in their minds, I [Page] doubt not but the backbiters would turne their tongs from slaunder,VVho can not flatter is esteemed eyther malicious or proud & al men cease to sinne, yea, if the consideration of Gods iustice stood afore the secret conscience & iudgments of princes, they would not be so subiect to flatterie, although ye time is now growne to this corruption, that who cannot flatter is estéemed eyther malicious or proude.

Such is the danger of the tong, that if it be not restrained to order & limit, it hath a naturall libertie to speake euen to our owne hurt: And ye spéech being none other thing than ye image & figure of ye minde, there is no lesse necessitie of temperance & councel in ye controlement of our tong, then to gouerne our conscience.VVe offend not more in anye other member then in the tongue. There is no other member apperteyning to man, wherein we haue a more facilitie to offende, then in ye tongue, by whose vnbridled swiftnes we are often times caried into voices soūding euen to our proper harms, as happened to the Amalechite that brought Dauid the first newes of the death of Saule: I come from the Camp of the Hebrues (sayth he) & bring thée tydinges that thy auncient enemie king Saule is dead wherof these eyes are true witnesses, for that these handes slewe him obeying his owne request. But Dauid notwithstanding he was deliuered of an enemie, could not but disdaine the boldnes of the messenger to lay violent handes vpon the Lords anoynted, and therefore he gaue this sentence of him. Let thy bloude be vpon thine owne heade, since thy mouth hath condemned thy life, and thy selfe hast spoken against thy selfe,Sanguis tuus sit super caput tuum. 2. King. 1. saying: J haue killed the anointed of the Lord, whose garmēt thou oughtest not so much as to touch, and much lesse spoyle the libertie of his life. Here Dauid did not iustice vpon this messengere so much for the murder he had done, as for that he made vaunt and glorie of it: So that as he slewe Saule wyth the sworde, so also he Killed himselfe wyth his proper Tongue. And albeit in respect of the Auncient Quarrell and Warres betwéene Saule and Dauid, this poore Amalechite had thought to haue béene the bringer of gladde Tydinges, and [Page] for recompence to haue receiued great aduauncement: yet greater was the consideration of Dauid to reuenge the offen [...] [...]ne against God, then eyther to reioyce in ye newes, or regard the commodities that grue to him by the death of King Saule: Wherein by somuch was his perfection and charitie greater, by howmuch he did not onely wéepe for the death of his enemie, and honored him with funerall pompe and Burying, but also he gaue Reuenge to his Death. In that fearefull discourse which CHRIST makes of the rich man and Lazarus in the other worlde, we finde that the riche man Cryed vnto Abraham to haue Pitie on him: at least wise that he would sende Lazarus to touch with his Finger the flame and heate of his Tongue: which request, albeit séemes to carie no face of importance or greatnesse, yet the vpright iustice of God would neither heare nor helpe him: For that in his prosperitie hauing denied to the pore the very Crummes falling from his Table, by what reason could he deserue a droppe of Water to refreshe or comfort his necessities? And where by the testimonie of the Scripture we finde that this wretched riche man was both a glutton, and an epicure in delites of Banquets, Garments, and all other sensualities: Yet it is apparant that in no part of his body he féeles such sorow, as in his Tongue, nor in any sort commits so great sinnes as in speaking. By whose example and Punishment, let all men in their conuersation bring forth vertue, and in their spéeche vse councell and discression, (since the next way to liue in honor and dye wyth prayse is to be honest in desires, and to haue a Tongue well corrected.) And so for ende, if to Cayn, Lucipher, Senacherib, the builders of the tower of Babilon, the Murderer of Saule, & the wicked riche man, had not bene ioyned vaine tongues to pronounce disdainefull and vndiscréete thinges, it may be beléeued that they had not with such lightnesse haue loste their liues in this world, nor in the other, had put their souls vnder perpetuall damation.

[Page]But now, hauing proued how the Tongue hath béene to many the cause of their Death: Let vs also in another Example of the Pietie of Dauid, prooue that in so hath béene the occasion of lyfe (according to the argument of our Theame, That Lyfe and Death are in the power of the Tongue:) In the bodye of Man, the most necessarie member is the Harte: The goodlyest Instruments are the Eyes: The partes most delicate are the Eares: And the thing wherein is most daunger wyth good reason wée may saye is the Tongue. For that the Harte thinketh onely, the wyll consentes, the Eares heare, the Handes stryke, but to the Tongue is tyed a propertye too Kyll and Sleye. And as our Tongue is none other thinge then as a whyte Wall, whereon the Wyse man may paynte deuoute Images, and the Foole drawe thinges vayne and fonde: So to him that canne vse his Tongue well it is an Instrument that may woorke to his Saluation, as of the contrarye, who employeth it in ill seruices, it is sufficient to his Damnation. For the Harte béeing the Fordge whereon our Wicked plottes are wrought, then that which our Tongue pronounceth is none other thing then the pryce and publication of the Sinnes which we haue within our Harte. But now to the Historie of King Dauid, a thing no lesse pitifull to heare, then necessarie to know. For that the discourse leaues to all Christians a true experience what weakenesse we haue to fall, and with what readinesse we may eftsoons rise againe. As king Saule by Gods wil was depriued of his kingdome, so in his place ye eternall prouidence raised ye holy king Dauid, who in the sight of ye Lord found so much grace, as the wicked Saule was disfauored. So God loued Dauid, that amongst al ye patriarkes he made him most honored, amongest the prophe [...]s best inspired, amongest the Capteines most feared, & amongst the kings best estéemed and loued: yea he founde him so agréeable in his sight that he promised and swore to discend of his race, bearing himselfe such witnesse of his holinesse that he confessed that amongst [Page] all the Children of Israell, he had founde and chozen Dauid as best pleasiing his Harte and most agréeable to his will:Juueni virum secundum cor meum. And so was Dauid loued of God wyth a diuine affection For that he serued him wyth all his Harte: by which wée may iudge that wyth one equall Weyght or measure,God loues vs with the [...]ame measure where with wee serue him. are peysed the loue which GOD beares too vs, and the seruices which wée doe to him. But as Idlenesse is the Enemie of vertue and the verie trayne to all Wickednesse, it happened that Dauid being in his Palaice, well dispozed of his person, and mightie in Countreyes (but his minde enuironed with Idlenesse) he fell into an accident most preiudiciall to his renoume, & no lesse infamous to his common weale. Wherby Princes may sée that more punishment doe they deserue for the euill example they shew, then for the vices they commit: For, it had not happened so to ye good king Dauid if he had bene either writing of Psalmes, or busie in some expedition of war, or at least managing some other his affaires of importance: but such is ye resolution of God, & so it is, so it hath bene, & so it shalbe, yt from ye time that princes take truce with their enemies, they set at libertie ye fludde of vices to run with maine streame into their courts & palaices, according to ye testimonie of S. Augustine in ye citie of god. More hurtful was ye citie of Carthage to Rome after her destruction, then during ye whole course & season of wars which ye Romains had with her: For ye whylest they had enemies in Affrike, they knew not what vices ment in Rome: But now eftsoons to ye history. Dauid being idle in his gallery beheld ye beutie of Bethsabe ye wife of Ʋrias being then in ye warres, & applying ye absence of her husband to ye commoditie of his desire, what with his great importunitie, and her small constancie, hée committed Adulterye and gatte her wyth childe. And fearing Detection of the Fact, he Wroat spéedelye to Joab his Gennerall in those Warres, that at the time of the assault, Ʋrias might be preferred to the perill of his lyfe, wherein, according to the societie that is in sinne, it séemed [Page] that from one offence he appealed to an other, as from Epicuritie, he fel to idlenesse, idlenesse bred in him foule desires, by desire he was driuen to solicit, by soliciting he beguiled her weakenesse, and after he had beguiled her, he fell to adulterie, and from Adulterie to Murder, so that the Deuill had neuer deceiued him, if himselfe had not pitched the toyles of his proper harmes: Yea, if Dauid had so serued God, as God loued him, he had neuer suffered him to fall so farre. For, with such care doth the Lorde holde vp such as striue to serue him, that he neuer suffereth them to fall into great sinnes: But if we doe slyde, stumble and hurt our selues, let vs not be amazed, for euen the same infirmities are common to Angels: Therefore when we pray to God, we ought to demaunde with teares and contrition, for, that if he then suffer vs to fall, he will also geue vs grace to rise againe. So prouident is the Lorde ouer the vertuous, sayth the Prophete, and so carelesse to the sinner, that if the iust man swimme vpon the mayne Sea, he will not suffer him to be drowned: Where the wicked walking vpon the firme Lande shall fall headlong into wels and déepe pittes, which the Scripture doth conster to that foule and huge enormitie of sinnes of the which he hath no power to repent. All this I haue written vpon the occasion of the sins wherein King Dauid fell, who notwithstanding vsed suche diligence to rise againe, and from the time of his restitution so labored to liue in Gods feare, that albeit he was brused with his fall, yet he was not greatly hurt.

Immediatly then that the Lorde aduertised Dauid by the Prophet Nathan, The conclusion that he was so much kindled agaynst him both for the Adulterie and Murder, that he would sende vppon him punishment according to the greatnesse of his falt. The good King lift vp his hart and handes to the Lorde and cried Peccaui, and confessing himselfe to be an abhominable sinner, he rent the heauens with his sighes, and watered the earth with his infinit teares, wherin it is not to be doubted, [Page] but that the exercize of so vnfayned repentaunce, and confession of, his falt, was a great degrée to his forgiunesse. He willed not the Prophete to dispute with God, and saye on his behalfe that he was frayle, or that the Deuil had deceiued him, or that it was a sinne humaine: But he aspiring to the mercie of God, exhibited confession of his fault saying, Tibi soli peccaut et malum coram te feci: Wherein, in not séeking to iustifie his fault, he founde forgiuenesse of his trespasse. Here may be gathered to the comfort of all good Christians, that after Dauid had sinned, he went not so soone to searche God, as God was readie to receiue him, whose prouidence & perfection is such ouer his chozen, that though they fall in any notorious Crime, yet he suffereth them to haue no perseuerance in it, according to the experiēce of his heauenly bountie expressed vpon S. Mathew, and S. Paule, whom Christ searched, with the blind man neare the highe way, with others of whom the Scripture giues testimonie that Christ searched them. Then let all Christians confesse the wonderfull clemencie of God, who euen in our negligence goeth out to séeke vs: though we praye him not, yet he prayeth vs, and where we forget to call to him, he fayles not to call vpon vs, so that if we loase our selues, and be the instruments of our owne destruction, it is not so much for that we haue sinned, as for that after our transgression, we will not beléeue. Let vs therefore take pleasure to heare when God calles vs: Let vs be glad to be founde when the Lord searcheth vs: Let vs be readie to folow whē he guides vs: Let vs be willing to beléeue, when he takes from vs all deceyt: And let vs thinke vs happie to serue him, when he is disposed to pay vs our hire. Yea, since he is so liberall and pitifull towardes vs, let vs with the councell of S. Paule, Go with confidence to the throane of his grace: For,Eamus cum fiducia ad thronum graciae eius séeing he went to séeke Dauid who had offended him, let vs beléeue that he will be founde and entreated of any that is his true seruant, (the conditions of the house of God being such, that [Page] as none are compelled to enter into it, so it resistes none that knocke at the Gates:) Where Dauid stoode not to reason with himselfe that he had Sinned in this, or in that: we haue to gather by him that the matter of our Saluation consistes not so much in multiplycation of woordes, as too correct our liues and encrease dayly in good déedes. And truely GOD hath no necessitie of great Cryes, to the ende he may heare vs, and lesse néede of many reasons too perswade him too vnderstande vs, since Dauid vsed no other solicitor for the remouing of Gods wrath, then the imploration of a penitent harte, Crying, Tibi tibi soli peccaui et coram te malum feci: Yea, though men regarde for the most part the exposition of the Tongue, yet wyth GOD the impression of the harte standes alwayes most acceptable, as appeared in this conuersion of Dauid, who acknowledging simplie that he had sinned without further dispute with God, the Lord was neyther scrupulous nor suspicious for that he spake no more but one woorde, but had regard to the sinceritie of the harte where with he repented. Oh omnipontent Iesus and swéet comfort of our soules, grant that with Dauid we may cease to sinne and beginne to amende our lyfe, & let vs with S. Paule confesse our sinnes with intention to offend no more. And where, by our proper corruption, we ar subiect to dayly transgression without the ayde of thy holy spirit, graunt that as thy law is replenished with mercie, so with Dauid we may finde remission, confessing with him that we haue sinned with intent to offende no more: Let vs in the deuotion of Dauid recommende to Gods mercie the faultes and ignorances of our youth, for that in that tender age wée know not what wée dyd, and were ignorant in that wée ought to doe. Wherein, where Dauid asked pardon of GOD onely for the transgressions of his youth, and not for the Sinnes he committed when he was olde and well experienced in the thinges of the world (the faults of which age are not to be called ignorances, but malices, [Page] not simplicities but filthie enormities, not light vanities, but heauie vices, and not faults done for want of knowlege, but offences committed wyth well aduized will and resolution.) We haue reason to thinke, that if his olde age had bene also defiled with crimes and sinne, he had likewise offered them vp as a sacrifize with the confession of the abuses of his youth: By which is wel proued yt much doth it import when God pardoneth our sinnes past, without sufferance eftsoones to retourne & fal into them againe: For Dauid had no sooner cryed Peccaui, then GOD was readie to aunswere, Loe heare J forgeue thee: Whereby it is manifest that we are more slow to confesse our offences, then God to exhibite his mercie.

And so for end of this discourse, That life and death are in the power of the tongue, we sée that as to many it hath bene the occasion of death, so to the good king Dauid it was the meane to preserue his lyfe here through grace, and in the other world to establishe it in eternall glory, to the which the spirite of God bring vs all. Amen.

A Letter to a great learned man aunswering to certeine demaundes.

THis hath bene alwayes one strange propertie in your frendship, that the more I traueled to serue you, the more you studied to troble me, and that not so much for necessitie of matter as with intētion to exercize & proue my skill: wherein albeit to your wit is ioyned a naturall redines more then in many others, yet your curiousnes brings with it this suspition, that you haue more want of iudgment then lacke of time, specially desiring aunswere to those demaundes whose vse ought to be famyliar with all men that beare opinion of knowledge or science. And where you Wrote too mée but in sport, and for the exercize of your memorie, I will not wythstanding aunswere [Page] you in good earnest: Folowing therein the maner of the Ancient Orators, who in causes most base and of least importance, expressed a greatest shew of their eloquence.

Demaundes and Aunswers.

How to know a good man.WHere you aske me how one man may know an other to the ende he may be eyther accepted or eschewed: I aunswere that there be foure rules to instruct you. First, what affaires he takes in hande, what works he doth, what wordes he speaketh, and what companie he foloweth. For, the man that of nature is proude, in his busines negligent, in his wordes a lyar, and calleth to his companions euill men, deserues not to be imbrased, and much lesse to be trusted:VVhat thinges are most precious and yet not too be bought for money. Since, in men in whome is layde no grounde of vertue, is no expectation of fayth, or honestie. You aske me which be the thinges that in this lyfe can not be bought for treasure, and much lesse any liuing thing can holde value and comparison with them. I Aunswer they be these foure: The libertie we haue, the science we learne, the health we enioy, and the vertue for the which we deserue prayse. For, libertie lighteth the hart, knowledge enricheth the vnderstanding, health preserues our lyfe, and vertue is the glory of the soule. All which are somuch the more precious, by how much they are the true figures & fore runners of Gods grace to such as it pleaseth him to estéeme & chuse. Where you aske me what be ye things which soonest deceiue man,VVhat thinges soonest deceiue man. & by whose means he runs wt more readinesse into destructiō. I say they be these foure: A thirst to haue much, a desire to know much, an experience to liue long, an ouerwéening of our owne worthinesse & value. All which are most daungerous stumbling blockes to make man fall, for that too great knowledge endes with folly, too much wealth bréeds pryde, in liuing long we grow negligent, and in presuming of our owne value, we fall into forgetfulnesse of our selues. So [Page] that as euery one of these in perticuler is sufficient to make a man fall, so, in them all is ful hability to holde him downe that he neuer rise againe. To your demaunde what thinges are necessarie to a iudge,Foure thinges necessarie too a iudge. to the ende he vse truth and equitie, and not to be noted of tyranie. I aunswere, that he ought to heare patiently, aunswere wisely, iudge iustly, and execute mercifully: For, to that iudge that is impatient in hearing, vaine or frayle in his aunswers, particuler in iudgementes, and cruell in execution, can not worthely be ascribed the administration of iustice, since the office of a good iudge is to consult with the law, with religion, with fayth, with equitie, and with mercie. You aske me what be the things that make a man discréete in his be hauiour,Foure thinges necessarie to instruct the behauiour of man. & wyse in his wordes: whereunto I aunswere, to reade much, to be priuie to the customes of many countreyes, to haue endured many perplexities, and managed great affayres: For to rayse a man to the true estimation of wisedome, is too trauell many countreyes, to studie many Lawes and Doctrines, to be hable to endure much paines, and to haue experience of graue affaires. To your demaunde,Foure thinges which though we thinke wee haue, yet wee haue them not what be the things that a man thinkes he hath when he hath them not. I say they are these foure: Many frendes, great wisedome, much knowledge, and great power: For that there is no man how mightie so euer he be who is not subiect to be vanquished by an other, no man so wise in whose doinges is not error, no mans knowledge so resolute, who is not ignorant in some thinges, nor any man so well beloued who hath not some secret enemie. So that we haue fewer frendes then we suppose, our power lesse then we desire, our knowledge not so much as we presume, and all our wisedome full of imperfection. Touching your demaunde to know what be the thinges wherein a man doth the soonest vndoe himselfe,Thinges wherein a man doth the sonest vndo himselfe and is most slowly recouered. and most slowlie recouer. I say they be these foure: To be dilatorie in his businesse, to forsake the councell of a faythful frende, to meddle with thinges that he ought not, and to dispende [Page] aboue his proportion: For, the man that is negligent in that he takes in hande, forbeareth the aduise of his wise frende, ioyneth himselfe to affaires of perill and difficultie, and dispendeth aboue the measure of his reuenue, such one shall easely fall and finde no helpe to ryse againe. You aske me what be the thinges which aboue all other a man would not endure.VVhat be the thinges which a man woulde not willinglie endure. I say they be these foure: Pouertie in olde age, sicknesse in person, infamie after honor, and banishement from his naturall countrey: For, to be sicke in prison, too be Poore and Olde, to be detected after wée haue borne Honor, and to bée Exiled wythout hope eftsoones to recouer the solace of our countrey, be passions so intollerable, that to the valiant mind an honest death were more plausible, then to languish lyke a martir in such a miserable life.Foure thinges which God abhorreth & are abhominable to man. And wher you aske me what be the thinges which God abhorreth, and are abhominable to men. I aunswere, they are comprehended in these four: A poore man to be proude, a rich man to be couetous, an olde man to be lecherous, and a young man shamelesse: For, where young men are impudent, olde men without modestie, pore men voyde of humilitie, and the rich sort deuided from charitie,Foure qualities necessary too a frende. there can be no vertue cherished, nor good example ministred: you aske me what ought to be ye qualities of such as men chuse to their frende, and in whom they may repose and take recreation: to such frendes belong these foure conditions. To be eloquent, to be liberall, to be tractable, and to be trustie: For, where is a swéete affabilitie of spéeche, a franke liberalitie of that they haue, a nature easie to be induced, and a minde that brooks no corruption, there is no doubt of honestie, and lesse suspition of treason.Foure thinges that most trouble a man. To your demaunde to know in what thinges a man receiueth most sorrow, and his minde most troubled. I aunswere that it is in these foure: To sée ye death of his Children, to heare of the losse of his goodes, to behold the prosperitie of his enemies, and cannot reforme the vanities of his frends. Nature sure cannot minister a more torment to the harte of a man, then to burie his children he hath nourished, too [Page] loase the goodes he hath got together, to be subiect to his enemie, & sée his frende continue in abuse and follie.Foure thinges which soonest disclose mens impatience. You aske me what be the things for the which a man doth most murmure, and discloseth soonest his impacience: They be these foure. To serue without recompence, to aske and be denied, to giue without thankes, and to hope for thinges that come not: For that where to a benefit is offered vnthankefulnes, and to a iust demaunde is added deniall, where no recompence followeth due merit of seruice, and where that comes not which we hope for: Oh in those causes though the harte be driuen to suffer, yet the tongue cannot vse scilence. You aske me what be the foure thinges that rather dye then are satisfied. And I aunswere,Foure thinges seldome satisfied. that how olde so euer men be and their bodies broken with extreame trauelles, yet you shall neuer sée their tongue satisfied with speaking superfluous thinges, their eares wearie with hearing nouelties, their handes cloyed wyth doing wickedly, nor their harte cease to desire vanities.Foure thinges which men can not chuse but feele and are lesse able to conceale. You aske me what be the thinges which men cannot chuse but féele, and are lesse hable to conceale: They be these foure, Riches, loue, sorow, and euill will: For loue is discouered by sighes, hatred appeareth in the eyes, riches are expressed in the port and countenance, and dollor deelars himselfe by complaint: so that where some men may for a time dissemble them, yet none can long conceale them. Where you aske me what be the thinges in a man moste prayse worthie and aboue all other to be estéemed best,Foure thinges in a man most praise worthie. you shall finde them comprehended in these foure. That is too say, to be a good christian, to be vpright & true, to be patient, and to be secret: For, that man that in his workes shall expresse the dutie of a good Christian, and in iniuries shall vse patience & discression, in his wordes deliuer simplicitie and truth, and haue iudgement to kepe thinges secret,VVho they be that most readely get frendes and as easelye loase them. such one be bolde to cloaze in your stomacke, and lay vp for him the rewarde of an vnfamed affection. You aske me who they be that most redelie get frendes, & as easely loaze them. Whervnto [Page] vnto I aunswere that they be these foure sortes, the riche sort, young men, such as are mightie, and those that are fauored of Princes. But soone doth the riche man loaze his frendes when he comes to be pore, and sooner is the young man forgotten when he falles into age, easelie is the mightie man forsaken when his power is taken from him, and soonest of all fals the credit of the courtier, when the Prince withdrawes his fauor.Foure condicions of a seruant You aske me what ought to be the condicions of one that entreth Seruice. To him I appoynt these foure: To be diligent, to be patient, to be faythfull, and to be true: For, the seruant that can suffer when he is rebuked: is iust in the office and charge committed too him: diligent to learne that he knoweth not, and faythful in things committed to his trust: let the master be glad in such a seruant, & that seruant not doubt of his aduaūcement. You aske me what be ye things which women desire most, & holde themselues best contented withall:Foure desires of VVomen. sure, I will forbeare to discribe their particuler fancies: For that their desires are without limitte, and therefore, according to my order in the rest, I will restraine them into these foure. To be gorgiously appareled, to be estéemed fayre, to goe whether they lyst, & that men beleue what they say: For, to a woman no lesse glorious are her garments, her beutie, her opinion of credit, and her libertie, then the plumes to the Peacocke, who in other respectes is both leoathsome and vnacceptable. You aske me with what obseruations we ought to giue when we giue any thing,Foure obseruatitions to be vsed in giuing. wherunto I aunswere, that in administring liberalitie all men are tyed to these foure respects: To consider well what we giue, to know to whom we geue, to vnderstande the cause why we geue, and to haue regarde too the time when we geue: For, it is néedefull we iudge and weigh the value and quantitie of our gyft, lest we geue lesse then to suffize the necessitie of him to whom we geue: Too know to whom we geue, lest there be no merit nor iust necessitie in the person, to examine well the occasion why we [Page] geue to the ende that it be for good respecte, & aboue all who obserues not the time, giues perhappes to no fruite or commoditie of him that receiueth. So that who giues out of these condicions, giues not in true liberalitie, but as ye blinde man, who wéening to powre drinke into his dishe powreth it into the ryuer which hath no néede to be licoured. Where you aske me what bée the Qualities most necessarie in a Prince helping best to mainteyne his reputation:Foure necessary qualities in a Prince helping to maintein his reputation. I saye they consist in these foure. To haue courage or vertue to suffer, a hart to giue, a hande to reward, and clemencie to pardon. All other imperfections ought to be suffered in a prince, if there be onely founde in him clemencie to forgeue faltes, liberalitie to giue dignities, a memorie to adde recompence to seruices, and a patience to suffer traueyles and chaunces.Foure thinges which a gentleman had most neede too take heede of, And whereof hee is most noted. Where you aske me what thinges a Gentleman ought most to take héede of, and where of he is the soonest noted. I sende you them comprehended in these foure: In Cowardise, in Nigardnesse, in Lying, and in iniustice: For, the Gentleman that in warre is a Cowarde, in his house a Nigarde, in his Countrey a Tyrant, and in his wordes a Liar, much lesse that to such one is due the merit and reputation of a Gentleman, séeing he is not worthie to communicate with the felowship euen of the meanest estate in a common weale. And where you aske me with what qualities a mayd is to winne her ronoume and estimation. I say that it is necessarie she be faire of face, honest in life, an enemie to libertie, and a dispizer of Baudes and dissolute persons.Foure qualeties incident too a mayd to winne her renoume. For that if in her Face she shewe not a pleasing beautie, and in her conuesation bring forth honestie & vertue, if she be a wanderer after Libertie, and delight to whysper and haue intelligence with secret messēgers, her renoume shal runne as a streame that neuer ceasseth till it fall into a puddle that can not eftsoones be repurifyed. Thus (S [...]r) are your demaundes aunswered, though not with such plentie of Eloquence as you looked for: yet with that fulnesse of matter as [Page] may well suffize for your instruction, specially béeing not drawen out of any great volumes or antiquities, but compounded of mine owne experience and common reason.

¶ Touching the VVarre which a man makes against himselfe.

IOb complayning in his great affliction, confessed that hée was made gréeuous euen to himselfe:Factus sum mihi met ipsi grauis. Meaning that wyth better reason could he not complaine against any, then agaynst himselfe, for that being contrarie to himselfe, he heaped his proper affliction. This sort of complayning is so much the more straunge, by how much it excéedes the common custome and experience of men in that case. For that, how déepe so euer any man be entangled with sinne and crime, yea, though he stande conuict, yet will he rather labor to detect others then accuse himselfe. And albeit there is nothing more common in this worlde then to fall, to offende, and dwell in sinne and wickednesse, yet in fewe men is founde a disposition to pardon iniuries, but in fewer is expressed a will to expresse their proper error. For that to fall and erre is a thing humaine, to repent comes of God, but to continue in euill cannot but be of the Deuill.To repent coms of God. Men complayne of the earth for that it is vnfruitfull, and of the Sea, saying it is daungerous, they mislyke the Ayre, because it is corrupt, they crye out of fortune by reason of her inconstancie, they grudge agaynst their frends when they are founde vnfaythfull, and crye out of the time that slips away so fast: those men (for the most part) as they complayne more by custome then vpon any cause, so albeit there is no ma [...] which in true examination is not the instrument of his proper harme, yet we hear none complaine against themselues. But, as one not couning at Dice, [Page] blames not himselfe that vnderstandeth not the Game, but the Dice that runne not as he would haue them: So forbearing to discende into conference and examination of our secret faltes, we murmure agaynst that we féele, and search not out the occasion of our torment to the end to remoue the furie of the affliction. For, if we would draw in to view and consideration our abuses past, and weygh in one balaunce aswell the faltes we haue done, as the punishments wée féele, we should confesse that God toucheth vs but wyth a mylde iustice, and spareth to visit vs according to the heauinesse of our desertes. Yea, if this regard were familyar with men, who would not forbeare to murmure, and beginne to make warre agaynst himselfe as béeing the authour of his owne harmes? But because this text of Job complayning, That he makes warre agaynst himselfe, is of importance and conteyneth misterie, wée haue to gather that he meaneth not here the warre of one kingdome agaynst an other, nor Ciuill warre of towne against towne, and much lesse the warre of singuler combat of man agaynst man: But (sayth he) this warre that I make is against my selfe, no man assalting nor offending me: A warre sure of all others moste dangerous to take in hād & of no lesse difficultie to manage, for that in this warre, who is victor remaines vanquished, & he that is ouercome carieth ye victorie. This warre is called Ʋiscerall, for that it is bred & begon in ye hart, & dissolueth & takes ende in the hart, where the Arrowes be the teares we shed, the Cannon shotte be the sighes we vtter, and who retyreth most to sorrow and heauinesse, in this warre hath most knowledge and experience. In this warre fyght together loue and feare, swéetnesse and bitternesse, abstinence and epicuritie, robberie and almes, reason and sensualitie, slouth and diligence, anger and patience, couetousnes and liberalitie, and forgiuenesse & reuenge: So that in this wretched warre we fight not accompanied, but alone, not in publike, but in secret, not in Camp, but in our conscience, [Page] not with the sworde but with thoughtes and remorse, and not agaynst enemies, but euen against our selues: this war is not séene with the eye, but felt alas in the harte, yea, and if we will vaunt to be victors, we must suffer ourselues to be vanquished. In this warre haue bene dissolued and determined all the good and vertuous men that haue bene in the worlde to this present, who by so much haue bene more agréeable to God, by how much they were contrarie to thē selues.In conquering sensuallitie, wee get the victorie of our saluatiō. For, in the subduing or victorie which is betwéene sensualitie and reason, lyeth our destruction or Saluation. It is a thing worthie of wonder and admiration, that Job hauing séene the spoyle and hauocke of his goodes, hearde of the sodeine death of his Children, his bodie reduced to a deformitie with Botches, himselfe layde on a Dunghil where wormes had libertie to gnaw his flesh, his frendes disdayning him, his wyfe vexing him: And yet he neuer murmured so much agaynst all these heauie perplexities and fortunes, as he complayned agaynst himselfe, crying, Loe I am made grieuous to my selfe: Of this warre, and against himselfe dyd the Apostle complayne in these wordes: In faelix homo quis me liberabit de corpore martis huius? Oh wretched and miserable man that I am, when shal I sée my selfe frée from my selfe, that I may doe that I would, and not to be compelled (as I am now) to will that which I cannot. Oh how often doe I féele my selfe tyed and fettered (sayth S. Augustin) not with chaines of Iron, but with the corde of mine owne sensualities: So that resolued wholy into teares, I complaine not of another, but against my selfe, for that, giuing to the enemie my quarrell, I did against my will. With this agréeth Anselmus in his holy meditations saying: Oh infelicitie of men, I J know not what to doe nor what to say: For, being contrarie to my selfe; though I haue libertie to complaine, yet doe I put no order to my faultes béeing made gréeuous euen to my selfe. The passions of this warre were also felt of the holy man S. Barna [...]d: Oh swéete Lord (sayth [Page] he) I am so gréeuous to my selfe, that hunger weakeneth me, eating wearieth me, colde restraineth me, heate anoyeth me, care makes me heauie, and companie is importunate to me, and that which I finde most harde and intollerable, is that nothing contents me being with my selfe much discontented. S. Hierom also séemed to communicate in this agonie saying, J cannot denie but that J am made greeuous to my selfe: Since as Sathan solicites and my flesh consenteth, so my sensualitie desireth to haue honors, to get riches, to purchase fauor: I would gouerne all, be of great power, and estéeme of no man: yea, in the matter of commaundement and authoritie I would be alone and singuler, and wholy exempt from trauell. But so gréeuous am I to my selfe, that though I deuide my selfe from men because they shall not trouble me, though I flie from Sathan for that he shall not deceiue me, though I renounce riches, to the ende they corrupt me not, and dispise honors, for that they shal not make me proude, yet I finde my selfe from one day to an other to deminishe in vertue, and more to bée swallowed vp in the golphes of the worlde. I haue inferred the testimonies of these holy personages the better to warne vs sinners, that as they complayned of themselues not without reason, so, we should not repose confidence in our selues by presumption: For, the wiseman ought not to be so suspicious of any as of himselfe. We are made gréeuous to our selues: For that if the Prince owe vs displeasure we may forsake the Realme:A VVise man ought too bee suspicious of himselfe. If the iudge be against vs we may chalenge him and refuse him: And if our neighbour be troublesom to vs, our helpe is to deuide vs from his neighbourhood: But if we be enemies to our selues, it is impossible to flie from our selues. We are gréeuous to our selues: for that in one hart, and in one selfe house, we must locke vp and kepe loue and hatred, contentment and displeasure, prosperitie and aduersitie, consent and deniall, and hope and dispaire: So that we trust our selues to much, baing of our selues deceiued. We [Page] are made gréeuous to our selues: since aswell daye as night we are vnresolute what we ought to chuze or refuze, what we should loue or hate, what we are bounde to flee or folow, what belonges to vs to giue or to kepe, wherein we ought to speake or to holde our peace, and whether we should suffer or reuenge: wherein in the ende we finde our selues vnhappie in all thinges, sauing that euen in our infelicities we are happie. We are gréeuous to our selues: since all the delights of this lyfe displease vs, wearye vs, and tourne to our discontentment: and yet being wearie to liue, we would in no wise die: Yea though we absteine somtine from sinne, it is not for want of will, but because we cannot, as men that are tyred & haue no facultie to goe further. We are made gréeuous against our selues, for yt if we be sicke, it coms thorow our owne surfeit & disorder: If we be pore, it is because we liue idly: And if we be punished by ye maiestrate, it is for that we haue offended the lawes. So that in none is so iust cause of complaint against any, as in man against himselfe: for yt al ye trauels, perplexities, & infirmities, that trauellour fraile bodies, our selues doe bréede them, and for the most part we goe out and search them. For, in geuing libertie to our eyes to beholde thinges vaine, in suffering our tongue to tell vntruthes, in yéelding our eares to heare flatteryes, and our hart to loue thinges that we ought not: I saye, if there be in vs any member that absteines from sinne, it is not through any resistance that we make, but for feare of some punishement.

Then, if it be true that we rayse war against our selues, wyth whom shall we haue true peace? If we worke our owne afflictions, in whom shall we finde comfort? to whom shall we not be hurtfull, if we be enemies to our selues? And against whom may we make complaint, seing of our selues we receiue the iniuries? There is in vs no hope or expectation of profite to others, when we are hurtful instruments against our selues. Oh wretched infelicitie of man to whom [Page] there are none so furious and raging enemies as his proper desires: who on the one side holde him in feare, and on the other giue him courage and hart. Sure we ought to be gréeuous against our selues, when wée remember the great welth we haue, and the little good we doe with it, when we conferre our time lost, with the euill example we haue expressed: Yea, when we measure the benefites we haue receiued, with our ingratitude: our readinesse to sinne with our slownesse to amende: the ill that we haue done, with the good we might haue done: we ought (I say) in true conference and consideratien of these thinges, to be ashamed to liue and haue great feare to die.

PLVTARKE writeth to the Emperour TRAIAN being lately his Disciple and now raysed to the Empire. A Letter tending to instruct Princes newly raysed to principalities.

RIght excellent Prince: Albeit the long experience I haue had of the moderation of your will, together with what disposition you haue alwayes affected estates and dignities: Yet I haue neuer knowne you subiect to those desires which for the most part gouerne most mē, that is, to aspire to kingdoms and principallities. A man to forbeare to winne and purchase honor, is out of the limittes of wisedome, but not to giue libertie to the hart to desire it, is sure a vertue more diuine then huntaine. For, that man doth enough who restraineth the action that his handes haue power to execute, and maketh his desires equall with thinges honest, indifferent, and reasonable: Wherein with iust cause may I say thy Empire is happie, since thou hast done Actes to deserue it, and vsed no corrupt industrie to purchase it: For,Vertue rayseth vertuous men. dignities apperteining properlie to vertue, vertue of her selfe transferreth [Page] them, to those men to whom her selfe is conioyned. There haue bene many Emperours, who haue not bene so much honored for the estates they haue had, as for the merite of their vertues by the which they haue bene raysed vnto them. For, the honor of a man consistes not so much in the present office he hath, as in the vertues and merittes which followed his lyfe afore: So that it is to offices that men geue new honor, where to the personage belonges nothing but paine and charge. And therefore remembring for mine owne part, that I haue gouerned thy youth and instructed thy witte with good learning, I cannot but reioyce as much in thy excellent vertues, as in thy supreame. Fortune, alluding to my selfe no small happinesse, that in my time Rome hath a Lorde, euen he that hath bene my Disciple.

Principalities of tiranie are got by force, & susteyned by Arms, which as I haue always knowne to be far from thy nature & cōdition, so hast thou, now to remēber yt thou oughtest to doe nothing to bring thée into ye opinion & suspition of men. For, as the Empire is discended vnto thée with the voyce and consent of all men, so it belonges to thée to enterteyne it with due iustice towardes all sortes: Wherein, if thou béest thankefull to the great God, patient in chaunces and fortunes, carefull in daungers, mylde to thy People, and affable to straungers, not gréedie of riches, nor a louer of thy proper desires, the burden of thy place will be easie, thy renoume perpetuall, and all common weales and Posterities made happie by thy example. I aduize thée with great reason, not to be a follower of thy proper desires, for that there can be no worse gouernement then that which is managed by Opinion onely: Since he that Administreth in a Common Weale, ought to liue in Feare of all but much more of himselfe, for that much more is he Subiect to fayle and Erre following his will and fancie, then if hée Followed the Direction of his well aduized Councell, assuring thée, that too auoyde Infamie too thy selfe, [Page] and preiudice to thy People, thou oughtest first to applie Correction to thy selfe afore thou Minister Discipline to others. Therefore, it were good that now that thou commaundest, thou shouldest expresse thy selfe such one as when thou wast commaunded: For, other wayes little would it serue thée by thy vertues to haue deserued the Empire, if afterwardes thy want of gouernement made thée vnworthie to vse it:It is more worthy too deserue honor then too possesse it. since it is more worthy to deserue honor thē to possesse it. To atteine to honor is a worke humaine, but to preserue it is a grace diuine: And therefore thou hast to take héede, that though thou art a Souereigne Prince, yet thou hast no priueleadge to be in all thinges an absolute Lorde: For, amongst men there is no authoritie so supreame which hath not God to be iudge ouer them, and men to be beholders of what they doe. In which respect, now that thou art a Prince, thou hast a greater bonde to be good, and lesse lybertie to be euil, then when thy estate was priuate: So that the authoritie thou hast got to commaunde, leaues thée lesse libertie to offende, and no oportunitie at all to follow thy proper recreations. For if thy regiment aunswere not the expectation of the people of Rome, and thy behauiour be contrarie to the desires and opinion of thy olde Mayster Plutarke, thou canst not but be subiect to many daungers, and offer my aged body into the hands of my aduersaries to suffer reuenge, since this is a common custome, that the faultes and abuses of the Disciple are transferred and heaped vpon the heade of the instructor and Mayster. And therefore hauing bene thy teacher, and thou my folower, lyke as the good that thou dost cannot but bring to me some honor, so also if thou dost euill, I can not but communicat in the infamie: which happened to Seneka, who boare imputation for the cruelties of Nero, and the Philosopher Chilo for the follies of his Disciple Leander: Who albeit were personages of such vertue as they had the credit to fashion and gouerne right mightie Princes: Yet for that they flattered their [Page] greatnesse with libertie and fauor, when they should haue distilled into their youth doctrines and rules of direction, they left to themselues perpetuall infamie, and to many common weales perill of subuersion. And as my penne hath not spared to discribe Princes & ages past, so be thou assured Oh Emperour,No prince but his behauiouris published. that neyther thy greatnesse nor my negligence shall be fauored of such as are to come: For, otherwise it will not come to passe but that such as haue interest in the fault, should be also inheritors of the Punishment. Thou remembrest what I haue taught thée in thy youth, and wyth what councels I haue instructed thy ryper age, neyther art thou ignorant I know with what frankenesse I haue debated with thée by Letters since thou wast a Prince, and familiarlie communicated with thée in secret: wherein I stoode alwayes vppon these obseruations, not to make thée acquainted with any thing which should not bée for the seruice of God, for the aduauncement of the common weale, and furthering to thy reputation. And therefore, for any thing I haue written, spoken, or perswaded, I stand not in feare to be punished of God after my death, nor to be reproched of men whilest I liue, accompting it to belong to the necessitie of thy age, & grauitie of my profession, to whisper nothing in thine eare, which I might not haue published in the open Senate. And now, (afore I adressed this Letter vnto thée) examining my selfe, whether during the time I had thée vnder my Discipline, I had done or sayde in thy presence any thing which might prouoke thée to ill example, I finde that I neuer did any thing which became not well the ciuilitie of a good Romane, nor spake worde, which was not fully conuenient with the modestie of a correct Philosopher. So that if it please thée to make the rules and instructions of thy youth, the compasse to direct the course of thy high gouernement and Reigne, thou shalt finde the néedle of thy lyfe and doinges to draw directly to a renoume of perpetuall fame and felicitie: Wherein I doe not so much put [Page] thée in remembrance, to the end thou shouldest gratifie me, but because thy lyfe being well instructed, there may folow better seruice and successe to thy estate, estéeming it inough for my recompence to vnderstande that the worlde holdes thee a good man.Princes ought not to measure thinges by reporte but by equitie of concience I beséeche thée take this last councell in good parte, that albeit thou art raysed to the Empire, it is not for that thou art of the house of Rome, but because thou hast bene a follower of vertue, who willeth Princes, not to measure thinges by common report of the People, but by iustice and equitie of conscience.

The Emperour TRAIAN writeth to his teacher PLVTARKE, debating that albeit a good man may be Banished, yet he is not for that dishonored.

AFore I had halfe read thy Letter, I had coniecture it came from thée, not so much for ye experience I haue of thy forme of writting, as by the grauitie of the matter it conteineth, the same being the occasion that I redde it often, séeming therein to sée thée write, and heare thée speake: yea I caused it to be redde at my Table, to the ende thy affection might be knowne, and I put in remembrance how much I owe to thée. Where thou canst not belieue (as thou saiest) that I solicited the Kingdome, nor aspired to it by corrupt meanes, I will not denie but as a man I haue desired it, forbearing notwithstanding to rise to it by broakage or corruption. For that I neuer knewe any man purchase honor by brybes, to whom the meane of such honor was not the cause of some notable infamie, as is truely veryfied in ye example of the good olde man Menander, who, for that hée practized the consulship by money, was past into Exile, and [Page] so (by the due iustice of the highest) lost his honor, his goodes, and lyfe. It was a doctrine reade in thy Vniuersitie, that more ought men to labor to deserue honor, then to be bolde to procure it,That is vnlawfull which is got by vnlawfull meanes. estéeming that vnlawfull which is gotten by vnlawfull meanes. He that is without credit ought to labor to winne it: And who is in infamie let him studie to bée made worthie of honor: But the man of vertue hath neuer no want of nobilitie, and much lesse can his honor be taken from him: since honor is ioyned to vertue as the brier is to the rease, and though all other thinges be of fortune, yet true Nobilitie dependes of vertue, as the house vppon his foundation. Many men haue refuzed offices, and yet much lesse that they liued in lesse loue and estimation, séeing the disclayming of dignities brought to them more honor then al ye victories they wonne in the warres, for that the successe of Conquestes follow for the most parte the iudgement of fortune, but the deniall of office and charge lyeth onely in the wisedome of man. I assure thée when the enseigne of the Empire was presented to me, I was no lesse ignorant of the chaunce then out of hope of the dignitie, knowing that it was solicited by others wyth no meane practize and corruptions. But seeing it is the prouidence of the great God to make me his minister béeing called with the consent and will of all men, and that I haue assurance in thy aduice and councell, I doubt not but God will communicate with me in the gouernement, and restraine fortune for geuing me any such sodeine mutation as may chaunge the courage and constancie of my minde: Assuring thée yt I acknowledge me to haue bene thy Disciple, euen with the same ioy where with thou saiest thou hast taught me, & now séest me Emperour. Wherin séeing yu wilt not from henceforth but call me Lorde, I will neuer speake of thée by other name then Father: And albeit I haue bene sought to, and councelled of many since my election to the kingdome, yet amongest all, I reserue my selfe to bée familiar onely with thée, considering [Page] that in such as sue to giue me councell, is an intention to draw my will to theirs, where I know thou wilt not aduize me but for my profit and commoditie of my honor. Often times I haue heard thée say,Such as giue councell to princes should be free from passions. that in such as geue Councell to Princes should be libertie and fréedome from all passions and affections. For that in the action of Councell giuing, where the will is most inclined, there the spirite and witte haue most strength. That a Prince in all thinges doe his will, I doe not allow, and that he take Councell of euerie one, is lesse séemely: Therefore as to the affaires of a kingdome cannot but be a great necessitie of aduice, so let the Prince make this choyse of his Councellors,VVhat councelors Princes ought to chuse. rather to be Councelled by those of whom he is loued, then by such as himselfe loueth. For, in the affection of the Counceller to his Prince is great securitie and care of the common businesse, where from such as be followers of the Prince, can grow no great matter of prouidence for the publike safetie as being men all together dedicated to the complexion and humors of the Prince. Wherin hauing had long experience of thy déepe insight in matters of policie, and no lesse expectation that thou wilt vse no lesse care to direct me now being a Prince, then thou tookest paynes to instruct me when I followed thée as thy Disciple: I will that from henceforth to thée belong the chiefe charge to geue me Councell in my most weightie affaires, and to aduertize me of the imperfections and faultes that from time to time appeare in me. For, as Rome holdes me for the protector of their common weale, so I reserue thée to be the beholder and examiner of me lyfe. And if at any time thou findest me frowarde to be warned by thée in thinges necessarie for my reformation: I pray thée conster it not to any displeasure towardes thée: Since, in such case, my passion shall not be for the warnings thou géeuest mée, but for the Shame that I haue Erred. And as to haue bene norished in thy house, to haue hearde thy Lectures, to haue imitated thy doctrines, and to haue liued [Page] vnder thy Discipline, haue bene (sure) principall means to preferre me to the Empire: So, it cannot but be ascribed too great inhumanitie to thée, if thou forbeare to helpe me to manage and guide that which thou hast procured me to win & get, estéeming it I assure thée, to my great felicitie to haue familaritie with such one as yu whose wisedome makes thée worthie to be a iudge of my Councelles, and in thy fayth I may be bolde to repoze the Controlement of my lyfe.

Lastly, where thou aduizest me to continue such one as I was before, with condition not to decline, I beleue thou drawest this warning from the example of Nero, whose gouernement béeing well ordered for the first fiue yeares of his Reigne, he grewe afterwardes to encrease more in wickednesse then in dignitie. But rather then thou shalt finde me successor to the impudēcies and vilenesse of Nero, I pray thée pray to God to giue me no sufferāce to reigne in Rome, since that Tyrantes procure dignities to exercize Crueltie, and good men aspire to kingdomes to the end to maintaine vertue.By the miserie of vnfortunate men others are warned to take heede. And therefore to such as were good afore, and are corrupt by the place, there is more cause of pytie then malice: For that if fortune rayse them, it is not to honor them, but to make them fall. And to wisemen the miserie of vnfortunate men is an example to warne others to kéepe a meane in their happie estate.

The Emperour TRAIAN writing to the SENATE of Rome, discloseth the trauelles of Princes in their Gouernementes.

IT is not vnknowne to vs that death hath called from you your dear Lord the Emperour and my late predecessor, whom if you Lament as in the losse of a iust Prince, I haue no lesse reason of sorrow for the want of a Father so graue and pitifull. When [Page] Children loaze a good Father, and a whole comunaltie a iust & vertuous prince, there can be no sorow more intollerable, or that worldly men cannot suffer losses of more heauie importance:Princes to common weales are the same that God is too sinners. (since good Princes are the same to common weales, that God is to sinners, who, though we forget to loue and obey him, yet he forbeares not to protect and prouide for vs. The death of a good man deserues to be sorrowed of all, but the losse of a iust Prince ought to be extreamely and bitterly lamented: for that when a priuate man dyeth, there is lost but one, but when a good Prince is taken away there dyeth with him the felicitie of a whole kingdome: So that if GOD would suffer vs to sell the liues of good Princes already deade, the price sure would be to base to buy them againe with tears, since, euen with the most precious Golde and siluer can not be weighed downe the price and Raunsome of a vertuous man. If Treasure would haue redéemed the lyfe of Hector, the Troyans would haue furnished it in great aboundance: or if money might eftsoones haue breathed life into Haniball, there would haue bene found no want in the Carthaginiens. But God,God hath authoritie too dispose all thinges by the same power where with he created them of nothing. hauing made all mortall thinges, hath authoritie to dispoze of them euen by the same power wherwith he hath Created them of nothing, reseruing onely to himselfe Immortalitie. How reuerent is the vertue of good men, and with what prerogatiues they are indued, appears easelie in this, that men beare more honor to the Sepulchers of the vertuous, then to the emboasted Palaices of the wicked. The good and vertuous man, though he bée farre absent and out of vse and knowledge, yet men loue him, serue him, and aunswere for him, where, to the wicked is geuen no credit in that he sayth, and much lesse are we thankefull to him in that hée doth for vs. For, to the euill man is appoynted this propertie of iustice,Due iustice for a wicked man. to be doubted most where he would faynest haue credit, and not to be beleued though he speake the trueth. Touching my election to the Empire, as it was left by my predecessor, demaunded [Page] of the People, and approued by you, so I doubt not but my gouernment will be so much the more plausible and profitable to Rome, by how much in my adoption were fulfilled all thinges agréeable to God. And as it serues to little for men to chuse Princes, if they be not confirmed by God. So, there be certaine signes to discerne such as are called by God from others chosen by men. For, that which men by sodeine Councell aduaunceth, God by due iustice bringes downe: where those things which the mightie God planteth, albeit they stande open to all windes and receiue many aduersities, yet they neuer fall, yea, though they incline and bende, there is no power to remoue them. You know that albeit I was Nephewe to your predecessor, yet I neuer solicited him for the kingdome, and much lesse occupied my thoughtes to hope for it, hauing learned of my Mayster Plutarke, that honor ought rather to be deserued then purchased. And as I will not denie but that a kingdome is a swéete pray, and that the present of so high and excellent a dignitie was welcome to me with inwarde gladnes: So also I can not but confesse that I finde great difference betwéene the trauelles of a Kingdome, and the securitie of a priuate lyfe: yea, after I had tasted of what bitter cares this swéete pray is compounded, I was sorie my weaknesse was so soone inticed, though it be too late to repent. For, of such qualitie is Imperie and gouernement, that if there be great honor to haue it,Princes subict to many perplexities. there is no lesse paine and trauell to wéelde it. Oh to how many perplexities standes he Subiect, who byndes himselfe to gouerne others: For that, if he be iust, they will call him cruell: if he be pytifull, they will dispize him: if hée be liberall, they will hold him prodigall: if he be a husband of that he hath, they will say he is couetous: If he be peaceable, they will estéeme him a cowarde: if he be couragious, they will impute it to quarrelling: if he be graue, they wil note him proude: if he be affable, they will ascribe it lightnesse and simplicitie: if he be solitarie they will iudge him [Page] an Ipocrite: and if he be mery they will say he is dissolute. So that men most commonly wil vse more respect towards all others, then towardes him that gouerneth the whole. For, to the Prince they accompt the morcelles that he eateth, they measure his pases, they espie his wordes, they obserue what companie he kepeth, they iudge his workes, they are Ielouse ouer his Lookes and Iestures: Yea, they examine and murmure at his Pastimes, and make coniecture euen of his secret thoughtes: Who then weygheth wyth the trauelles that bréede in principality, the Ielousies that stande as espialles ouer such as gouerne: will confesse (I doubt not) that as there is no estate more sure then that that is deuided from Empire and rule. So, gouernement béeing none other thing then the Foarge of enuie, the best cure and remedie is to forbeare to be absolute, and liue contented with us estate priuate: For, if a man can not but with great paine gouerne a Wyfe whom he hath chozen: trayne vp his Children whom he hath begotten: and instruct his seruant whom he hath hyered hauing them all in his house. Farre greater paine shall he finde to enterteyne in one peace and vnitie a whole common weale deuided in to straunge dispositions. Sure the lyfe of Princes deserue great compassion, for that in fewe can they repose or trust, séeing often times they are most detected by those whom they most fauor: they can not eate without watching, sléepe without garde, speake without Ielousie,Perplexities of Princes. nor go without espiall, so that being Lordes ouer all, yet they are Prisoners euen to their proper vassals: Yea, if we consider the seruitude of Princes, and the libertie of subiectes, we shall finde that in whom the kingdome hath most action, euen against him seruitude hath most power, so that though princes haue authoritie to geue libertie to others, yet their place will not suffer them to minister it to themselues: God hauing Created vs frée, we doe so delight to haue our libertie frée, that how neare so euer a man tough vs eyther in frendship, kindred, [Page] or bloud, yet we had rather he were our vassall, then our Lorde: For that, as libertie is as deare to vs as bloud and lyfe:All seruitude is miserable. so all seruitude is miserable according to the desire of Caesar who, in respect his Soldiours were made frée, wished himselfe despised and worth nothing: We estéeme our selues so much, and follow our desires with such partiall affection, that as we shall neuer sée any man who of his proper will, wil be made bounde, so, we haue not read of any yt against his will was made Lorde. For, the harte without libertie takes pleasure in nothing, as well appeareth in the controuersies of men, whose warre we sée are not so much for the quarrell of obedience, as to establishe their authoritie to commaunde: In Eating, in Drinking, in Speaking, in Garmentes, in Iestures, and in all other actions and affections men bée different, sauing in the desire of libertie wherein they are all conformable. All this I haue written vpon ye occasion of mine Empire, which being so vniuersallie offered, I haue thankefully accepted, though many times I finde wearinesse in so great a burden: For, a large Sea, and a great kingdome are two thinges pleasaunt to behold, and most perillous to proue: Notwithstanding, since by the will of God I am appoynted your Lorde, and by your proper consentes you are made my vassalles: I require to bée obeyed as Lorde in thinges that are iust, and pray you as Fathers to aduertise me when I doe things vnreasonable: Assuring you that if you fulfill the office of good Councellors, you shall finde in me that readie conformitie, that belonges to the action of the commō weale. On whose behalfe I recommend vnto you the prouidence of the common treasure, aswell to consider by what meanes it is got, with what sewertie it is kept, as also to what vses it is transferred and employed: for the goodes of the common weale are not committed to your confidence to the end to enioy them, but because you might gouerne them.

And albeit the Warres of Germanie being lyke yet to be [Page] prolonged, for that the king of Dacia continueth in his reuolt from the obedience of Rome, I shall be yet driuen to folow the occasion of the warres: yet in this absence I cannot be vnmindfull of the affaires of the state, as holding it lesse euill for a Prince to be negligent in the procéedings of war, then careles of the busines concerning ye gouernment of the cōmon weale: for, a good Prince ought to thinke, yt he is not chosen so much to folow ye wars, as to gouerne ciuily:The respect of a Prince in his election not so much to kil his enemies abroad, as to supplāt vices at hom: not so much to folow forreine affairs, as to kepe resort & residence amongst his subiectes: not to take ye goods of others, but to doe iustice to euery one: not to pardon the riche, in respect of his wealth, not to denie iustice to the pore for his pouertie: not to geue rewardes all together for affection, nor to minister chastisement by passion onely: and not to denie iustice to him that demaundes it: nor shewe mercie but where it is deserued: Since whylest a Prince in the Warres cannot Fyght but for one and in his owne person, in the Common weale his absence geues libertie to many insolencies done too many innocents: Sure it is a iust rewarde of vertue, that of Captaines men come to be Emperours: But there is no conueniencie that Emperours discend to be captaines, for that in that realme is seldome stabilitie of peace & quiet, whose Prince is to much inclined to wars & enterprises: By these I pray you beleue that if the warres of Jermaine had not begone whilest I was in these parts, I had not made my selfe a partie to them, hauing alwais this principal purpose to be reputed rather a ciuil gouernour then a follower of Armes. I recomend to you chiefly the honor of GOD, and establishement of the Church. For that, that king can not liue in sewertie, who prouides not to haue God honored and the ministerie mainteined:That king can not Reigne in suretie who prouides not too haue god serued Let Princes feare God, enterteine iustice, reuerence the ministers of the Church, and defende the poore. So shall they be perfect men, & pleasing to God who for recompence, [Page] will not suffer them to be forgotten of their frends, nor vanquished of their enemies. I wishe you also to communicate together in one frendship and fraternitie: For that, in common weales greater are the harmes that rise by ciuill factions of one neighbour against an other, then by the furie of forreine and publike enemies: I wishe you to cutte of all occasions of quarrelles, to be cherishers of the poore, preseruers of the Fatherlesse, and protectors of ye Wydows: For that,Vertue consists more in works then in wordes. to none is God wont to minister more sharpe iustice then to such as restraine compassion to the pore, & suffer the innocent to receiue oppression. And, because vertue consistes more in workes, then in wordes: I exhort you to vse modestie in spéeche: to be patient to suffer: and prouident in your forme of liuing. For, it cannot but bring great falt and shame to a gouernour, to giue prayses to the people of his common weale, and in himselfe beare iust occasion of reprehension: And therefore to such as manage estates and gouernementes, it apperteynes to haue more confidence in their workes then in their wordes: For that the common People is more enclined to iudge of that which they sée, then to beléeue thinges which they heare. In affaires concerning the Senate, I would not haue any of you noted of Ambicion, Malice Fraude, nor Enuie: For that, to men of honor, truth and vertue, it is vnséemely to contende more for the Souereigntie and commaundement of a common weale, then for the aduauncement and profite of it. The Empire of the Greekes, hath bene alwayes contrarie to the gouernement of the Romaines aswell in Armes and Lawes, as in opinions: For, the Grecians had a singuler felicitie in eloquent speaking, and to vs hath belonged the propertie of wel working: By this I exhort you being assembled in the Senate yt you bestow not more time to dispute & arguing of controuersies, then necessarilie apperteines to the true search and decision of the same: Since, if you will not entangle your iudgementes with passion and affections, you shall (without [Page] long argument) be easelie led to reason and conclusion. In this respect, many wise men haue thought it more expedient that kinges and Emperours should suffer themselues to be gouerned by men learned, then to be learned themselues: Forbidding them thereby to leaue to their proper opinions, of the which for the most parte they ought to be suspicious. Let your iudges and such as sitte in office to solicit the affaires of the common weale, be wise men, skilfull in lawes, expert in customes, discréete in thinges they haue to iudge, and circumspect in their conuersation and forme of lyfe. For, in instruction of lyfe and manners, more good doth the iudge wt his good example, then with his seuere punishement: and to the well gouernement of a common weale, more conducible and necessarie is the wise man, then he that is too wel learned. Therfore in causes of iustice and iudgement, haue regarde to minister the Lawes in Ciuill processes, and in matters criminall it is good to moderate their rigor: For that in the Creation of seuere and cruell Laws, the chiefe purpose was rather to kepe men in terror, then to haue the Lawes committed to extreame action: So that afore the publication of your sentence, you ought to cō sider the age of the offender, the time, the manner, the occasion, the confederacie, and the value of the offence, in all which circumstances may be helpes, though not to acquite the trespasse, yet to qualifye the rigor of the law: in the administration and office whereof we, ought to deale in the same rate and measure of mercie towards offenders, which God vseth with sinners, on whom he exerciseth compassion aboue their desertes, and punisheth them vnder the merite of their transgressions. And as in criminall offences Iudges ought to thinke that God is more offended then men: So, if it please him to remitte faultes done agaynst his maiestitie, it is a good example to warne vs not to execute the Laws extreamely against those that offend others and not vs. Lastly, I wishe you (in cases of quarrell and [Page] wrong) that if your enemies doe you any iniurie, you will forbeare present reuenge: For that, to pardon many for the offence of one, holdes of the office of Christianitie, but to chastice many for the falt of one, apperteynes properly to Tirantes.It is better some time to dissemble an iniurie then to reuenge it. Yea, though in mans nature the dispight of an iniurie encreaseth ye desire of reuenge: yet, there be wrongs wherein often times men finde more sewertie to dissemble them then to reuenge them.

The SENATE of Rome writeth to TRAIAN their Emperour, partly to aunswere to some particulers of his former Letters: and withall expressing Documentes necessarie to the instruction of a Prince.

RIght Souereigne and worthie Emperour, Such was the compassion and regarde of thy late Vncle and predecessor Nervus towardes thée, that in the very Article and extreame approch of death, he made no sorrow for that his children were dead which might haue inherited his possessions: but gaue thankes to God for leauing thée to succéede him in the Empire. So that albeit too the good Emperour were successors other then thou, both more deare in friendship, more bounde in seruice, and better experienced in pollicie and Warres: Yet he vouchsafed to fixe his eye vpon thée onely, as in whom he had most opinion and confidence that thou wouldest eftsoones reuiue the vertues and valour of the good. Augustus, and roote out the insolencies and Tirannies of Domitian. When thy Vncle tooke Possession of the Empire, he founde the Treasure dispersed, the Senate in faction, the People in Mutinie, iustice ill obserued, and the common weale in generall ruine: but thou shalt come to great plentie of Riches, the Councell voyde of discention, the multitude ignorant in commotions, the iudges without corruption, and the whole state peacible, [Page] reformed, and florishing: beséeching thée, with the maistie of so large an Empire, to succéede also thy Vncle in custome and constitutions, séeing that newe Princes vnder cooller to innouate newe lawes, do for the most parte commit their common weales to perdition. Lyke as the Fourtéene Princes that haue managed the Empire next afore thee, were al naturally of Rome, and thou the first Straunger adopted to the kingdome: Euen so we beséech the immortall God that as in thine vncle, our auncient Caesars haue taken ende, so also with thée may be brought good Fortune to Rome, wherein we hope so much the more, by how much thy vertues more then thy policie, made thée worthie of the Empire.VVhere vertue doth raise to honour, there GOD failes not to establish the dignitie. For that where vertue is the meane to procure honor, there God neuer fayles to establishe the place, and takes from fortune al power to minister aduersities to it.

Where by thy Letter thou geuest vs instructions what to doe, we are bolde also to aduertise thée what thou oughtest to fore sée. And séeing thou teachest vs how to obey thée, it is good equitie and iustice that we know the thinges wherin thou wilt commaund vs: For that, (by the occasion of the warres) hauing bene long disaquainted with the manners of Rome, and not knowing to what Lawes and Customes we are sworne: thou mayest perhaps decrée thinges to our domage and thine owne dishonor, Wherein, (according to thy wisedome) we hope thou wilt not holde it vnreasonable to be aduertised: For that Princes oftentimes are negligēt in many thinges, not so much for that they haue no desire to foresée, as because there are none that dare warne them. And therefore we besech thée turne not that to presumption which we present to thée of iust dutie & office, assuring thée that the affections of Subiects are more drawne by a gracious industrie, then by compulsion or force.

We beséech thée, that all those commaundementes which thou sendest from the Campe, with all such other orders as we establishe here, may be seuerely and firmely kept, since [Page] the benefit of Lawes consistes not to erect and ordeine,There is no benefite by lawes if they bee not executed. but in the due and iust excution of them.

Thou must not forget to haue patience to suffer such as are importunate, and dissemble with offendors: séeing it is a propertie dulie anexed to a good Prince, to punishe the iniuries of the common weale, and pardon the insolences done agaynst himselfe. And as it belonges to a good Prince to haue more regarde to the benefite of his Countrey, then to the delightes of his person: So, where thou writest that thou wilt not sée Rome til thou hast giuen end to the warres of Germanie, we cannot but holde it a determination of a noble and valiant Emperour: For that such good Princes as thou art ought not to séeke out places for their recreation, but follow exercises to encrease their reputation. Thou recommendest to vs the veneration of the Temples and Seruice of God: we beséeche thée let that be an office iust and equall to thée also: since, our seruice to God can be a Sacrifice but of small importance, if with all thou makest it not perfect with the offer of the humilitie, obedience, and consent of thy harte. According to thy Councel, that wée hold frendship and communitie one with an other, we finde it a charge of very harde action, if in thée be not also accomplished an equall and generall affection to vs all: For that, by the parcialitie of Princes embrasing some more then the rest, are oftentimes raysed factions and murmures amongest the People. Touching the reliefe of the pore and protection of wydowes, we can not fullie perfourme our deuotion that way, vnlesse thou commaund such as leuie thy Tributes to forbeare to molest them when they gather thy rightes: For; greater is the sinne to pill and oppresse the pore, then the merit to succour and ayde them. Thou warnest vs that we be not tedious in the Senate, nor affectioned to our proper opinions: Which, being a Councell of great grauitie, is also accepted in dutie and good meaning, desiring thy wisedome to consider withall, that in businesses of great [Page] difficultie, the more serioussy matters are debated, the more truly are they resolued, and their inconueniences auoyded.

If (according to the aduertisement of thy Letter) thou wilt haue thy iudges honest in lyfe and iust in their office, thou must take héede that in such as thou chusest, there be no occasion or necessitie of reprehension. Touching thy aduice, that we restraine our Children to such education, that they bring no slaunder to the common weale: It behoues thee specially to let them be called from time to time to the necessitie and seruice of the warres: For that, as there is nothing that brings so easie and swéete a subiection to vice as the season and idlenesse of peace: So, there is no better meane to purge a common weale of loytring and vnprofitable people, then to haue warres with Forraine enemies. We wil not repeat thy other aduertisementes, but studie to kepe them, estéeming them rather Lawes of a diuine spirite, then Councelles of a mortall man.

Of the great reuerence giuen in times past to auncient men, with certaine priuileges appertaining to old age.

LIcurgus, & almost all the other Law readers of ye world, albeit in many thinges they were different, yet they had full cōcord and agrement in these thrée. To honor God, to owe compassion to the poore, and to beare a reuerence to olde men. It séemes that these customes haue had from the beginning an assured consent and affinitie wyth nature, for that there hath bene no natiō of such barbarous rudenes, nor any people so intractable, which haue forbidden the seruice of their Gods, restrayned succours to the poore, or withholden reuerence from old age: For that they be thinges so reasonable and iust, that according to natural [Page] right and equitie, there is no necessitie of lawes to ordaine them, nor authoritie of Kinges to commaund them. Eschinus the Philosopher in an oration he made to the Rhodiens, commended the gouernemēt of the Ilandmen in that their pollicie suffred but these seuen Lawes, to worship their gods, to be pitifull to the poore, to beare honour to the auncients, to obey their Princes, to resist tirants, to execute theeues and robbers, and to suffer no man to wander out of his proper countrey. And Aulus Gellius reading statutes to the most auncient Romanes, will not haue so much honour borne to the most richmen & chief of the senate, as to old men reteyning alwayes one cō stant & setled grauetie. In these testimonies is good experience & proofe that to ye old men in ages past were borne such honorable respects, that as Gods they were reuerenced, & holden in the place and reputation of fathers, according to ye Law which ye Romanes tooke of the Lacedemoniens, that to auncient mē only & to no others shold be cōmitted ye charge of iustice, & administratiō of ye cōmon weale: but speaking in ye opinion of a christian, albeit to al old age is due a reuerence in respect of their maioritie, yet in such is it most worthely inuested in whose grauetie is expressed good exāple to others, & whose vertue brings honour to their yeres, in whō it is a iust dutie to be deuided from vaine fancies & cares, & reduce their deliberations to commendable actions: For that, as the most part of our time passeth away in thinking from one day to another to giue reformation to our life, so, let vs be warned,It is too late to learne to liue when we are at point to die. that the winges of old age being plumed with the fethers of death, we shall find it too late to learne to liue when we are at poynt to die: And therefore all men ought to examine in themselues how many deare seasons they haue past, what perils they haue escaped, how many friends they haue lost, & frō what perplexities they haue ben deliuered, accōpting it not to their own merit yt god hath taken thē out of so many daūgers, but to ye end they shuld haue further time to amend their life. A man to liue soūd & wtout [Page] diseases, the regimēt of phisicke with our owne good gouernment, are much helping: but the stroke of death whether it come earely or late, that depends more on the power and hand of God, then on the will or disposition of men. Therfore let all men be moderate in their exercise, and vse temperance in their vniuersall actions, making more estimation of their wisedome, then of their olde age: since otherwayes, if they forget not to recken their yeres, others will not forbeare to kéepe accompt of their vices. Many learned men haue proued by many reasons, that olde age is profitable, and that the life of auncient men is good: But God giue them better quiet and tranquilitie, then that their opinions haue any societie with either experience or reason. For, now a dayes where is the retraite of infirmities, but in an aged body? or in what cōsistes the miserie of mans life, but in the passions of age? wherunto is appoynted no other cure but sufferance in paine, and griefe without hope:Old age a sicknesse incurable. old age being none other thing then a disease without remedie, and a sicknesse incurable.

But comming now to exhibit some priuileges and liberties which old men enioy, I meane not to medle with the complexions and qualities of those whose wisedome agreeth with their age, and their yeres conformable to their graue discretion: and much lesse to giue libertie to my pen to contest against any of those graue, honorable, and vertuous auncients, by whose direction common weales haue bene gouerned, and in their wisedome young men haue found suretie of counsell: But to set downe some customes of old men that be wanderers, waspish, bablers, scoffers, players, dissemblers, and such as are lead by amarous humors, together with what familiar manners their sorowfull old age is accompanied, I hold it neither against reason nor honestie.

It is a custome to old men to haue a short sight, their eyes yéelding double iudgement comprehending two thinges for [Page] one, and oftentimes to haue cloudes in their eyes when there is none in the skie, by meanes whereof for the most part they misknow their friend and take him for an other. It is a custome to old men to be thick of hearing, by meanes whereof, such thinges as they heare and do not well vnderstand, they thinke, is either spoken to the preiudice of their honour, or detriment of their goods. It is familiar with old men to haue their haires fall without combing, wrinckles growing and no séede sowen, and their head fuming without any fire made, for remedie whereof when they would take the bathe, it is forbidden them by reason of their weaknes. Old men haue this priuilege to eat bread without crust for the ease of their téeth, to haue their meat minsed for the helpe of disgestion, to haue their drinke warmed for the cō fort of their stomacke, and in case of infirmities in their legges, they haue their oyles to supple them, their rollers to wrap them, their hoaze at libertie & their buskins buckled: and if any grudge at this brauerie, they haue to aunswere, that it is done more for the ease of the disease that troubleth them, then for any glory they reappose in such attire. It is a custome with old men, to enquire after the disposition of the wether, wherein they haue great sence and iudgement by the motion of their infirmities, whose humors following the reuolution of the Moone, and change & distemper of the ayre, bring the poore old man to be halfe a phisition, and to haue a painefull science in Astronomie. It is a custome with old men to cōplaine much of the trauels of the day, and to kéepe reckoning of the houres of the night, that their dinner is not resolued into disgestion, and their supper would not suffer them to sléepe: and yet, it is no sooner day then they begin to murmure that their breakfast is not readie. It is a priuilege to old men to search companie, and either in temple, tauerne, or shoppes they enterteyne al that come, enquiring of the newes of the world: and whatsoeuer they heare, be it true or false, they will not onely beleue [Page] it for true, but ad to it somewhat of their owne: it is familiar to old men to be suspicious, distrustfull, obstinate, intractable, and subiect to selfe opinion: by meanes wherof they lacke reason, and liue in error, and though they are not abused, yet they wil be ielouse of their owne shadowe: yea such men haue rather want of any other thing, then of suspicion: It is a custome with old men, once a moneth to be lockt vp in their closet and compt their treasure, deuiding their coynes, and searching the lockes of their chestes: such men will not deminish one denir of that that is heaped vp, but loue to liue poorely to the end they may die rich. To some old men it is a custome to haue familiaritie with phisitions and friendship with Potticaries: but some delite more to haunt tauernes where is vent of good wine, then in the conference of learned men by whom is ministred whole some regiments of health: it belongs much to olde men to be fickle in all things but specially to be inconstant against ye time, commending much the ages past, and complayning more of the season present: which for the most part they do more of custome then by any reason, and rather by authoritie, then for necessitie: It is due to old men to wrap and cherish themselues, to haue their chamber hanged, their fire ordinarie, their bed warmed, and yet for the most part, they spend the nights in coughing, and the dayes in complaints, making their bed a place to debate the actiōs of their youth past, and to féele the infirmities and weaknes of their present age: the memorie of which thinges makes them oftentimes so ill contented that they are carelesse to prouide for death which they sée euen afore their eyes. And it is one common propertie with old men to be angrie with such as enquire of their age, and most familiar with those that will tell of the pleasures they haue past. So that, they would be honored by reason of their age, and yet they are grieued when they heare a reckoning of their yeres, and so old men delite in authorttie, & yet wish their age might be cōcealed.

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To a noble personage touching the difference betwene the friendship of men, and loue of God.

THe great Philosopher Eschinus, in a famous inuectiue against his mortal enemie Demosthenes vseth these wordes: it belongeth to the Demosthenes according to the estimation which thou makest of thy wisedome, to be resolute in thy enterprises, true in thy promises, wel aduised in thy counsels, and righteous in all that thou doest: all which fall out contrarie in thy behauiour and actions, for that oftentimes thou art séene to do thinges which thou oughtest not, and no lesse often art heard to speake that which thou thinkest not. These wordes spoken by the Philosopher to the reproch of his enemie, deserue to be applied to all men, for that there are none that can worthely challenge the true merit and imputation of wisemen, if they expresse not as great modestie in their spéech, as equitie in their workes: it is a iust thing that euery one take héede to that he doth, and be well aduised in what he sayth, since amongest noble mindes more easely is satisfied an actuall wrong done against their persons, then an iniurious word vttered to the preiudice of their honour, alwayes esteming that the blowe of a sword hurtes but the flesh, but a word suggested to infamie offendeth the reputation. This I say (sir) vppon the occasion of your letter charging me eftsones to repeat my late discourse vttered in the presence of the Emperour vppon this theame, that it is very hurtfull to haue Christ to our enemie, and a thing no lesse daungerous to haue man our friend: If, in your opinion I speake any thing which was not well studied and considered vppon, you do wrong to the grauetie of my profession, since it is my custome, neuer to pronounce wordes of such deuine and high subiect, but euen with the [Page] same attention and deuocion wherewith I would confesse my selfe to God, accompting it withall to too great a fault to publish any thing which might bréede scrupull in your Lordship, or murmure in so excellent an auditorie.

But now to our purpose, wherein I confirme eftsones, that if it be euill to haue the creator to our enemie, it can not be lesse daungerous to haue to our friend the creature. And if there be no necessitie to employ the Phisition and our friend but in times daungerous and doutfull, it can not but be to men a most assured counsell rather to eschew perils, then to entreate friendes: since friends being of the world, their friendship hath also his corruption of the world, in whom is more confusion then continuance of thinges. I do not say it is euill to haue friends, but that it is daungerous and painefull: for that the mightie thy friend is of estate,It is daūgeours too haue great frendes. by so much is thy daunger the greater to proue him, and thy care no lesse to obserue and kéepe him, séeing specially great friendship is not knowne but in extreme necessitie. Many and many are there now a dayes who would abstaine from many haynous and hurtfull faultes, if they had not confidence in the fauour and reskew of their friends, which being a braunch of impunitie, can not but bring perill to a common weale where the due course & sinceritie of iustice is stopped by the corruption of perticuler fauour. This is one maner of election of friendes amongest men, that méeting by chaunce, or cōmoning together, or eating at one table, they suppose from the instant a perpetuall friendship to be established betwene them, which in good certaintie & truth can not be so, for that in times of necessitie and trial, there is no more proofe or effect of such friends, thē betwene the Crowe and the Kyte, of whom when it hapneth to the one to be bare of fethers, the other aunswereth that to him is no more then sufficeth him to flie. That which one friend doth for an other in these times, is, eyther to excuse or conseale himselfe when there is néede of him, being more ready [Page] to lend him his conscience, then his money, that is eyther to go with him to the reuenge of an enemie, or to perfourme some exployt of vice, or at least to serue his turne with some false testimonie. Which sort of friendes, as they are most common and least rare, so let all men esteme it no small felicitie to be deuided from them, séeing they are more prodigall of their conscience then liberall of their goods. Who waigheth with the number of friends that are professed to hint, how many haue ministred the true office and qualitie of frendes to giue succours to his necessities, for one that he hath founde faythfull, I doubt not but he shall be hable to disclose an hundreth dessemblers: In which respect, I sayd not without great reason, that it was great perill to a man not to be consociate with a frende honest, firme, and vertuous, since, for no greaten cause then the action of a common reuerence and ciuilytie, they are readie to require our goodds to loane, commaunde the vse and seruice of our house, and not sticke to bring our conscience in doubt, (occasions that many times mooue men to disclaime neighbourhoodes and frendships which they had begone in great good wil and deuotion. But right blessed and holy is the frendshippe of Iesus Christ, wherein can be no scrupull nor daunger. For that, in recompence of the affection he beares vs, he neyther demaundes our goodes, nor trobleth our conscience: his frendship is alwayes assured, for that it is wel established: it is certeine, since he neuer forgets vs: it is not fayned, since it correctes our conscience: it is iust for that it suffereth nothing vnreasonable: it is righteous since in it hée doth communicate to vs his grace, and it is most riche and plentiful as by whose meane he geues vs his glory. So that he onely may and ought to be called a frende holy, a frende iust, faythfull, profitable, and perpetual: For that the frends that he takes, he lookes not if they riche, and much lesse estéemes it to dishonor if they be pore, he chuseth for his frend whom he lyketh and after he haue once called him, he neuer [Page] forbeareth to loue and lyke him: He looketh not whether he be mightie or impotent, faire or deformed, or whether his condition be frée or bonde: No, he makes not so great reckoning of the seruices we doe him, as of the loue which we beare to him: Jn charitate perpetua delexite: The loue, saith Iesus Christ by his Prophete, where with Christ loueth vs, is not feyned nor transitorie, but reteyneth always one perpetuall & setled stability, as appeareth most truely in this, yt by the meane of his grace we are made agréeable to him, afore we are able to doe any thing to deserue to be his frends: Such is the perpetuall perfection of his charitie, that the loue that he bears vs being his owne, the profit that comes of it apperteyns to vs, pretending no other thing in the loue which he beares to all Creatures then to make séene his souereigne bountie employed on our behalfes in most highe and worthie Charitie: the same being well expressed in the day of his Passion, when neyther the tormentes of his bodie, nor the wickednesse of his People, could restraine the course of his great loue wherewith he Prayed for such as Crucifyed him, and pardone those that offended him: Yea, he prayed not onely for his Apostles and Disciples, but also for all the faythfull that beléeued in him and loued his Father, with whom as he was one selfe thing in Diuinitie, so he prayed to his Father, that all such as beléeued might be in him one body misticall through Charitie. Great was the loue of Iesus Christ in the wordes of his petition to his Father, séeing that albeit we were not then borne, no nor our farre auncient Fathers: yet he besought his Father in great feruencie for the estate of all his Church euen no lesse then for those that dyd communicate with him in the Supper. So that as he dyed for all, so he prayed for all: By which we haue good reason to beléeue, that séeing be remembred vs afore we came into the world, he will also kepe care ouer such as are employed in his seruice. If Christ had not loued vs with that Charitie, and prayed for vs in such feruencie [Page] of zeale, what had become of vs: Sure, if there be in the Church of God at this present any obedience, patience, charitie, humilitie, or any abstinence or continencie, it ought all to be atributed to that loue which Christ expressed in the prayer that he commended to his Father for vs, Redéeming with his bloud our disfauour, and with his praier he restored vs eftsoones to an estate of Grace and reconcilement. To loue those that are present, and such as are absent, to beare affection to the Quicke, and remember such as are Dead happeneth often & is naturall, but to loue such as are to come and not yet borne, is a zeale that neuer was hearde of but in the person of our Redéemer, who prayeth for such as liue wickedly, and loueth good men although they are not yet borne: In worldly thinges, so straight is the copulation and vnitie betwéene lyfe and death, loue and hate, him that doth affect, and the thing affected, that al takes end together and in one houre: But to the frendship that Iesus Christ beares vs, belonges an other qualetie, for that his loue tooke beginning afore the foundation of the world, and will not ende, no not at the day of iudgement.

In this Letter is debated the difference betweene a seruaunt and a frende.

FInding in your last Letter more matter worthie of rebuke, then méete to be answered, I am bolde to geue you this Councel, that in causes of importance, the Penne is not to bée vsed afore the matter be wel debated, lest others take occasion to iudge of your domges, and your selfe be denied of that you demaunde: This is also to bee obserued in speaking to any personage of estate, wyth whom we ought not to Communicate but with feare, reuerence, and modestie.

[Page]By your Letter you wishe me to be your Mayster, and withall would chuse me to be your frende: Two estates no lesse different in qualitie, then incompatible in one person, and most vnlyke in office, for that a frende is chosen by wil,A frend chosen by will, & a master taken by necessitie. and a Mayster is taken by necessitie: A frende will consider, but a Mayster must be serued: A frende geues of liberalitie, but a Lorde demaundes by authoritie: a Mayster hath libertie to be Angrie, but it belonges to a frende to suffer: And a frende pardoneth, but a Mayster punisheth. So that the comparison béeing so different, it cannot be possible that being your Master, I should beare vnto you the due respects of a frende: since, if I be your Mayster, you are bounde to serue me, feare me, follow me, and obey me: Offices preiudiciall to the prerogatiues of a frende, and against the laws of that libertie and frée souereignetie which the hart of man desireth.

To require me with such rashenesse to be your frende, is (sure) to demaunde of me the most precious Iewell I haue in the worlde: For, to be your frende, is to binde me to loue you all my lyfe, deuiding my hart into youres,Offices of a friend. and making you euen an other moytie with my selfe, true frendship being none other thing then an vnfayned consent of will and affections, and a transportation of two hartes into one bodie: And therefore two frendes, if they will loue and liue in the true obseruations of frendship, ought to speak but wyth one Tongue, and loue with one harte, yea, they ought to Communicate together in one substance and rate of lyfe, and not grudge to suffer in common one perculier and singuler death: Amongest frendes, what is suffered of the one, ought not to be intollerable to the other, and albeit their thoughtes be proper to themselues, yet their persons, their goodes and fortunes, ought alwayes to be common: One frende ought not to say to an other I will not, or I cannot, since, it is principall priueleadge in frendship to finde nothing impossible. Therefore, who ioynes in frendship with [Page] an other,VVe owe to our frendes al that we haue, only we ought to haue but one frende. bindes himselfe not to denie the thing that he demaundes, nor to vse excuse in any thing that his frende requires him to doe: since in this consistes the full office of frendship to owe to our frendes euen our selues and all that we haue. By the Councell of Seneka the wise and discréete man ought to admitte but one frende, forséeing withall (as neare as he can) to haue no enemie at all: For, sayth he, if there be daūger in enemies, there can be no suretie in the multitude of frendes, since, in respect of their nomber, they bréede difference of consent and will with varietie of condicions, and where is no conformitie of manners, there can be no perfection in frendship. So straight is the rule of frendship, that of many that professe liberall affection, there are fewe that performe it, being an office perticuler to the Children of vanitie to haue readie tongues to promise and slowe handes to performe: True frendes are bounde to féele the aduersities of their frendes with no lesse affection then if they had proper interest in them: yea, it belonges to them to minister remedie to their necessities, and geue comfort to their miseries, estéeming it to apperteine to their dutie to communicate in all the fortunes of their frendes: The same agréeing with the resolution of Eschinus the Philosopher who being asked what was the greatest perplexitie of this lyfe, aunswered, that to loase thinges which we haue got with paine, and to be deuided from that which we loue, are the greatest afflictions that can trauell a humaine minde.The frend whō we chuse ought: to be wise and welthie. The frende whom we chuse, ought aboue all other thinges to be discréete, to the ende he may Councell vs, and of habilitie and wealth, the better to administer to our necessities and lackes: For other wayes, if he beare no aduise and iudgement, wée shall want Councell to gouerne our prosperitie, and if he be pore, what meane is there to ioyne succours to our wantes? by which imperfection our prosperitie standes in hazarde for want to be warned, and in aduersitie we are subiect to dispaire or murmure by the intolerable [Page] burden of our necessities, being no lesse hurtfull to be raised to wealth and dignitie without a frend to instruct vs to gouerne it, then to be extreme poore & haue no meane to releue vs: therefore amongst men there is nothing more necessary then to be enuironed, with friends, who in their presence may assist them with good counsell, and in their absence hold common faith & loyaltie. There be two things that proue the malice of ye world to be infinit,Two thinges that proue the malice of the world to be infinite & therewithal warne all men to séeke securitie in a wise & wel hable friēd. The first is, yt to him that is ouerthrown there are very few that will lend their hand to helpe him vp againe: and to such as stand in wealth and fauour euery one studieth to cast stumbling blocks to make them fall. In which respect, that man is possest of no small treasure who hath admitted societie with a wise and wel aduised friend, whose qualitie ought to be such as to comfort his friend with his eye, to counsel him with his spéech, to succour him with his goods, to protect him with his power, and not only to do his best to kéepe him from falling, but if he be downe, to lend him his liberall hand to remount him. To the qualetie of our friend it appertaines to be discréete and secret,A friend must be doscreete and secret. least his lightnes make him intollerable to vs, and being lauish, hée can not but be troublesome to our affaires: and therefore as the bosome of our friend ought to be a place of retraict for al our counsels, opinions, actions, and enterprises, so, in the election of him, if we first séeke that we would, and suffer that we most feare, since true friendship to young men is a notable sobrietie, to old men an infalliable comfort, to the poore sufficient riches, and to the rich assured honour. Let no man disclose the secrets of his heart, but to such as he loueth with all his hart: since it is one chiefe branch of the office of a good friend to kéepe that he heareth, and conceale what he séeth, and therewithall a rule most infallible that who speakes without discretion shalbe aunswered [Page] with shame and confusion. A true friend ought neuer to flatter his friend, nor ioyne reproch to any pleasure he hath done for him, taking it for his recompence, that he hath don pleasure to him to whom he is bound by the merit and law of true friendship. For, in case of daunger and necessitie there ought betwene friends to be no delay of succours, no, no remedie ought to be required where all thinges are due by iustice, nothing ought to be holden perticular where all things deserue to be in common, nor no importunitie int [...]llerable, where ought to be no necessitie of request. It is not proper to all men to professe the qualetie of a friend: for that if they haue power, they may want disposition, if they haue counsel they may haue weakenes of action, and if they haue mindes to loue, yet they may be subiect to the error of inconstancie, so that in case of friendship men can haue no such full perfection, but that in some respect they suffer infirmitie either by person or qualetie. And so if you waigh the office of a friend with the inconueniences annexed, and consider the state of a Lord with the seruices appertaining, I hope you will neither reteyne me for a maister, nor chuse me for a friend, since for the one I am vnhable, and to the other vnapt.

A letter to a noble personage, wherein is debated why God afflictes good men.

ALbeit I haue had smal meane hithervnto to declare my good affection to you wardes, and lesse expectation of great things in so poore a state as mine: yet hath there not wanted good will to wish well with the best, and so wishing, as with effect I might expresse it, & leaue you satisfied of my good meaning, neither to merit the more [Page] nor to aduaunce the sooner, but only for the due respectes I owe to your greatnes and vertues, by whose aide I confesse I haue aspired to the successe and end of all my desires. And where my profession kéepes me so restrayned, that to your many benefites I can giue no equall recompence, I am glad that byt he request of your letter is ministred occasion to declare with what deuocion I wish to doe you seruice: praying you to estéeme me, not as I am, but as I desire to be on your behalfe.

You demaund by your letter why God suffreth so many aduersities to afflict good men? whereunto I aunswere, that to the man of vertue nothing can happen in ill, since according to the opinion of Philosophers, contraries can hold no consent nor vnitie together. For, aduersities albeit they haue custome to vex and trouble men, yet, they haue no power to change the constancie and courage of a valiant & resolute minde, who in all reuolutions reteynes one firme and immouable vertue: euen as a trée which being well rooted although he be shaked with many violent winds, yet in their furie is no power to supplant him. Men, thorowe exercise of aduersities become humble, wise, and perfect, and the iust man is better reformed by the proofe of afflictions, then by any other meane. For, knowing them to bée messengers and warninges of God, hee debates not the grieues he féeleth, but calleth his conscience to reckoning, he glorifieth himselfe in tribulation, knowing that tribulations bring patience, patience bréedes experience,Benefites comming by tribulation. experience rayseth hope, and hope can not be confounded, for that the loue of God is dispersed into our hartes by the holy spirite that hath bene giuen to vs: he suffreth his sorrowes, but in the end he surmounts them, and is not ouercome by their violence, shewing then his owne greatnes and with what vertues he is enuironed, when he proueth what force his pacience is of: he taketh all thinges for exercise of his vertue, since vertue without aduersitie wythereth and loaseth [Page] his force.True magnanimitie heareth al fortunes. A noble mind ought not to feare hard and doubtfull thinges, nor complaine of any perplexitie he endureth: For, hauing true magnanimitie, he ought to take all thinges in good part, and hold no fortune grieuous. Let him not debate what he suffreth, but determine to endure to the end, since God neuer proueth his people aboue their power, nor vseth to visite their frayltie otherwayes then with a shaking rod, which rather threatneth then striketh: Yea it is one custome in Gods affection to correct those children whom he receiueth and loueth, to the end they may attaine to a true strength, fayth, and perfection, not suffring the extremitie of his iustice to tempt them to murmure or dispaire, but mildly to prepare them, hauing appoynted to the godly no other passage to heauen but thorowe the furnace and fire of af [...]ictions. Creatures that be fat and heauie for want of exercise, become vnapt and idle, they are not tired by labour only, but withall through custome of ease and rest and by the heauie waight of their owne bodies: euen so that felicitie that hath suffred no communitie with misfortunes can haue no great continuance: but when it hath kept long warres with his incommodities, and by suffring iniuries is made hard, then is he in his perfection, and armed to resist all harmes, God suffring his people sometimes to encounter very rude and hard aduentures, the better to prepare them to a true iudgement and examination of themselues. We haue no great néede to exercise mercie to a good man,No man miserable but he that esteemes himselfe so. for that though in apparāce his estate séeme néedie, yet his vertue makes him no way miserable: No, no man is vnhappy but he that estéemes himselfe so by the base reputation of his courage. Demetrius was of opinion that there was no man vnhappie but hée to whom aduersitie neuer hapned. And as vertue and wisedome are hid oftentimes in those persons, whom eyther malice pursueth, enuie oppresseth, or fortune contemneth: so, for the most part, God suffreth aduersities to exercise their force [Page] against such as are most strong, not to tempt them aboue their power, but, through exercise to make them better established. Fortune proued the force of fire in Scaeuola, the violence of pouertie in Fabricius, the perplexities of banishment in Rutilius, torments in Regulus, poyson in Socrates, ingratitude in Scipio, persecution in Caesar, and death in Cato. There is nothing that sooner makes a man great and mightie, then the triall of a peruerse fortune: nor any thing bréedes a more stabilitie of fayth and patience, then the exercise of aduersities, as was well expressed in the wonderfull constancie of Scaeuola, whō wée may not call vnhappie for that hée burnt his right hand in the fier of his enemies, nor repute Fabricius wretched, for that whilest hée was absent from the gouernement of the common weale, he laboured his groundes with his owne handes, and much lesse may we referre to the conquest of fortune the vertue of Regulus, who béeing led to the Gibbot was made there a monument of fayth, and an example of patience. Let vs not estéeme those men wretched who suffer so great things, for that by the passion of them they are made happie, yea they are ye preparatiues to true felicitie, and the comfortable guides that leade men to the perpetual ioyes and tranquilities of heauen.

The Author, vnder termes to reproue his friend that had charged him to haue taken out of his chamber a Pomander, speaketh iustly against such persons as delite to be perfumed.

IN a singuler combat betwéene two Romane Knightes in the time and presence of Quintus Fabius, it hapned that the victor holding in his mercie & vnder his féete him that was vanquished: Thou shalt sayth he [Page] denie in this presence that thou hast sayd, and acknowledge thy report to bée false and wicked, or otherwise this sword shall minister reuenge to the vntruthes which thy lying tongue hath pronounced. Oh sayth the other, that thou knewest aswell how to vse the victorie, as thy fortune hath suffred thée to winne it, or that there were in thée as good desert or merit of Knighthode, as thou art my mortal enemie, then wouldest thou not be more desirous of my life, then to preserue thine honour: suffice thée yt thy counsell shall not tempt me to the preiudice of mine innocencie, for if my strength fayle to fight further, thou shalt find in mée no want of hart to die. By the discourse of this auncient example, I am bolde to make insinuation into the wronge you haue offred mée, making mée guiltie of the Pomander which you lacke, which you haue not onely layed to my charge in expresse termes betwéene you and mée, but also you haue of late accused mée by a publique letter compounded of the vapoures of your braine, more full of choller then furnished wyth discreation, which giues mée occasion to say with the Romane Knight, that forgetting the regard of a friend, you are falne into the malice of an enemie, séeing you estéeme more your Pomander then mine honour. I am not determined to make accompt of the iniurie, and much lesse to answere your letter in passion, bearing more regard to the profession I followe, then to the house I am come of, since it is most sure that after my death there wilbe no accompt demaunded whether I haue vsed my selfe as a Knight, but rather if I haue liued as a Christian. And therefore the weapons wherewith I am bound to fight, are patience, hope, abstinence, charitie, and humilitie, armes alwayes sufficient to defend my person, and without the which I would not liue. But albeit, for many good respectes, I forbeare to ioyne reuenge to this iniurie, yet it is not without reason and libertie that I say my fancie. The thinges which the men of this worlde doe by passion [Page] onely, and without aduise, procéede indifferently of want of wisedome, & superfluous hope or ouerwéening, which in man of respect ought to be eschewed, for that they be two humors so factious in mans bodie, that the end drawes him to doe nothing but what anger prouokes him vnto, and the other is hatefull to all reason and Councell. And if for euery storme of fortune, we become weake and complaine, it can not follow but in time we shall imbrase dispaire, and hasten the vntimely destenie of our lyfe: Which seldome happeneth to a man resolute and wise, with whom patience and reason haue more custome then choller and passion. It is without fruite to speake fruitfull thinges to a man possest with passion, for that he hath neyther sense to tast them, nor wisedome to féele them: Yea, it is in vaine to communicate with him that is obstinate, furious, or incredulous, for that, when we thinke them most apt to be perswaded, it is then they are furthest of from Councell, and in laboring to appease them, oftentimes we geue encrease to their anger: specially if we reduce to their memorie thinges that were the cause of their paine. By these (Sir) you haue to gather, that to men of vertue, honestie and estate, (euen such as you ought to be) it apperteynes to take héede that they doe nothing to make them hatefull: For that one fault onely suffiseth to make infamous a whole race, dishonoring as well those that are past, as such as are present, leauing withall an infection of bloud to such as are to come. In Cassianus it is mencioned that certaine Pagans, vsing outrage and iniurie to a religions man of honest lyfe, asked him by disdaine what fruite or profite he had by his Christ? Is not this (answered he) a singuler fruit, not to be moued with the bitter wordes which you pronounce agaynst me, and so easely to pardon the heauie wronges you haue done to me? an aunswere sure worthie to be written in the hartes of men, since thereby we are instructed how great is the vertue of patience, and of what necessitie and profite to the lyfe of man. [Page] What meritte or estimation can be due to the impatient man?Aboue all other mortall vertues, patience is most necessarie. what wealth hath he that hath not the riches of patience? and how doth that man liue, that liueth without patience? The conuersation and lyfe of man hath often times néede of all the morrall vertues, but the vertue of patience aboue all others and at all houres and momentes is most necessarie: For that so many be the infelicities which surprise and trauell our humaine lyfe, that if we make not as good custome to beare and suffer them, as we doe to eate & drinke, we liue in vaine, and shall assuredly fynde trouble in stead of true tranquiletie. All which I applie to my selfe, and there with all doe let you know that if it were not familiar with me to suffer & dissemble with such as you are, I had eare this in publyke sort defyed your malice, and ministred reuenge to the iniurie you haue offered me. The determination of enterprises of warre belongs to the Prince, the affaires of the cōmon weale are referred to the Lawes, & al causes of controuersie are managed by iustice: but quarrelles that impeach honor are tryed by the Sworde, béeing albeit no lesse iust to chastice the corrupte Testimonies against our name and reputation, then to wéepe and vse contrition for our proper sinnes: yet in regarde I am Christian and no Pagan, and that I professe religion and am a Gentleman, I holde it more tollerable to forget this wrong then to reuenge it, alowing ye opinion of Alexāder the great, that to him that is iniuried is more néede of vertue and courage to pardon his enemie, then to kill him. If you hadde charged me to haue taken away any trifle tending to recreation of pastime, I would not haue denyed it, for that I know how farre in all thinges stretcheth the office of frends: but to say that I was so impudent to take your Pomander, or so vaine to weare it, you doe great wrong, for that the one had bene against my Conscience, and in the other had bene offence to my modestie and shame. And therefore I saye, that if to weare swéete smelles be no great sinne, at least it [Page] cannot but encline to voluptuousnesse, and partake wyth vanitie: Such a young and valiant Knight as you are, ought more to rayse his merit and renoume by actions of Chieualrie in forreine Warres, then wearing Muske in the seames of his Garmentes at home. To Women,The good woman will rather haue her vertues shine then her garmentes smel of muske. reteyning by nature many ordinarie infirmities which without the helpe of swéete smelles would often times appeare loathsome, it is more tollerable to be perfumed then men: and yet the good woman will rather labor to haue her vertues to shine, then her Garmentes to smell of Muske: Yea, they are all bounde rather to liue well then to smell swéet: A Pomander how well so euer it be tempered, and how swéete so euer it smelles, yet can it cast his sauour no further then the length of a streat: Where a good renoume wil ring ouer a whole kingdome, and the fume of a wicked lyfe will smoake ouer a whole Worlde: So that whether she be maried, or Wydow, whether she be a Mayde or a Wyfe, let her alwayes liue in feare of slaunder, and thinke that the fame & report of honor is the swéetest Insence to make her acceptable to all men, being a thing most foule & loathsome that her Garmentes should be perfumed with swéete odors, and her lyfe putrifyed with euil conditions: I neuer read that any Woman hath remained vnmaried for lacke of being well perfumed, but many and many doe I sée refused for want of vertue: for yt the man inquiring of the conditions of his Wyfe, will not so much care whether she smell swéete, as examine if shée be of good Lyfe: But let vs also speake of men to whom generally the Philosophers haue forbidden to weare perfumes or smelles: By which occasion Rome remained almost thrée Hundreth yeares without eyther Spice to eate, or perfumes to smell: but after the Warres began to discontinue, vices forgot not to réenter into custome: By which we may inferre that if there were no idle men in the world, there would be no such reckoning made of vanities and vice: Cicero sayth that the fiue vices, [Page] [...] [Page] [...] [Page] To erect Tombes, to weare Golde ringes, to vse Spice in Meates, to allay VVine with VVater, and to beare sweete Smelles: The men of Asia sent as presentes to the Romanes, in reuenge of the Cities and bloud that they had takē from them: By which I gather, that greater was the domage which Rome receiued by Asia, then Asia by Rome: For that the landes and Prouinces which the Romanes Conquered of the Asians, were eftsoones reconquered and restored, but the vices of them of Asia remayned as a perpetuall inheritance amongest the Posterities of the Romanes: He that followeth the Warres to fight, and he that laboreth the earth to liue by it, hath more care to succéede his businesse then to smell to swéete odoures: Yea, it is familiar to vaine men, to séeke to smell swéete, and forget to liue well: In Rome it was forbidden that neyther Mayd nor Wyfe should drinke Wine, nor Man buye Muske Aumber, or other perfuming smels: And it was as ordinarie with the Magestrates to chastise men that boare perfumes, as to punishe women that were founde Dronkardes: The same being verifyed by the vertuous Emperour Ʋespatian, who hauing the Penne in his hande readie to signe a dispatch which he had geuen to a Romane Knight and féeling him smell of perfume, he did not onely reuoke his graunt, but with many threates banished him forthwith his presence: The Romanes persecuting Plutus (a Conspirator with the Triumuirie) founde him hid in a sellor by no other espiall or intelligence then by a swéete smel which he had scattered as he went: Haniball a valiant and happie Captaine in his youth, suffered his olde age to be seduced by the Dames of Capua, and swéet oyntments of Asia, who so effeminated the forces of his minde and body, that he did neuer afterwardes any thing worthie of report. The Romanes being in debate to chuse a Captaine to sende into the warres of Pannonia, referred the resolution to Cato Censorius, who, of two that stoode in that adoption, refused one of them béeing his nearkinsman, for that saith he I neuer [Page] knewe him to retourne wounded from warres, but I haue alwayes séene him go perfumed in the streates. The great Numantia in Spaine could neuer be wonne (notwithstanding fourtéen yeres séege of the Romanes) till Scipio purged his Camp of loyterers, perfumers and whores.

Licurgus a notable law reader amongst the Lacedemonians, erected and institution vppon grieuous paines, that no man should buie or sel any odiferous or swéete oyntments, vnlesse it were to offer in the temples or to make medcines for the sicke: By these examples may appeare how intollerable perfumes haue bene too wel ordered countreys, and how hurtfull to many perticular personages: it is a vice that slaundereth the magistrate, offendes the multitude, bréedes disease in the braine, and brings decay to the purse. For, to buy a payre of gloues of ten crownes, is more for curiositie, then necessitie: Yea there bee many vaine and light men that will not sticke to bestow a dozen crownes vppon a payre of swéete gloues for their Lady, that haue not the hart to bestowe a poore gowne vppon a student, nor in smaller things to minister to the necessities of their near parents: such men spend their portions more by opinion then in reason: and against such men is pronounced the threate of the Prophet. The time will come (sayth he) that the perfumed men shall suffer great paynes, and in place of precious oyntments, they shall féele most horrible stinckes: Yea such men are abhominable afore God, infamous to a common weale, and their qualitie daungerous to their conscience, and chargeable to their purses. In which respects, let all gentlemen practise more to liue vertuously, then to studie to be perfumed, since vnder heauen there is nothing that carieth a swéeter smell then a good renowme, nor any thing that sauoreth more horribly then ye fume and incense of wicked life. To be a good Christian, is a swéete oyntment: to haue a cleare conscience, smelles better then Ciuit: and to be innocent in life and vertuous in example, is [Page] of farre greater merit and dignitie then all the perfumed Pomanders we can weare.

A letter to a perticuler friend, rebuking all such as offer outrage or iniurie to any that are newly conuerted to the fayth of Christ, calling them infidels or miscreants, or by any other name of reproch.

SIr, before the children of Israell issued out of Egypt, they had a Kyng, and no Law: but long time after their departure, they liued vnder lawes, and were subiect to no kinges: Only there commō weales were administred by iudges, and their soules instructed by sacrificators, of whom the last sauing one was Hely, A man very zealous to his countrey, but most negligent in the institution of his house and posteritie: For, his children were so giuē ouer to disorders, so subiect to their perticuler willes, and so farre estraunged from vertue, that the scripture in the first Booke of the Kinges, detecteth them in this sort peccatum puerorum erat grāde nimis coram domino quia detrahebant homines a sacrificio: the sinnes of the sonnes of Hely were too great in the sight of the Lord: For, not content to be wicked themselues, they laboured to drawe others from well doing: Of which sinne they were most of all other conuinced, as perswading al others to do no sacrifice: by meane whereof, and for punishment of their faultes, the olde man perished sodainely, his children were slaine, and their wiues died of child: So that the punishment of the sinne of ill doing, and the Cryme of drawinge others from dooinge well, fell not onely vppon those that dyd it, but also vppon such as consented thereunto. I haue drawne this auncient historie into these perticulers, not so much to reproch you as to wish you to well waigh and note it: but chiefely to introduce occasion to aunswere certaine late spéeches of youres, which ought to haue bene as farre from your conscience, [Page] as they deserue no way to bée familiar wyth your nobilitie.

Plato entertayning an olde man as his speciall frende, ministred to him no small trauell to reforme his vices: and being oftentimes perswaded by his followers to loase no more time to take away such desperate and hardened faultes: Sure (sayth Plato) I had reason to be wearie to warne him, if I boare no more regard to the office of a frende,Not to doe ill is the office of an innocent. then to the hope I haue to doe good by my trauell: For so delicate is the law of frendship, that a frende ought rather to loase his paines, then leaue any scrupull in his loyaltie: This example serues aswel to our purpose as the figure of the great Priest Hely: and so to our matter. Not to doe ill I saye is the office of an innocent, euen so to geue ouer to doe well, belonges to a man negligent: To be holde to be wicked is the office of an euill man: But to be desperate and defende the ill, is the worke of a man wholie gouerned by the deuill: For that no man can be reformed of his sinne, if first he acknowledge not his fault: according to the which (Sir) I haue to charge you, that in that you disputed yesterday, you neyther shewed your selfe a knight, a Christian, nor a courtier: For, a Christian ought to estéeme his Conscience, the knight is tyed to his modestie, and the Courtier (aboue all others) ought to expresse affabilitie: And therefore, séeing that the honorable moare in the Court, is alreadie baptized and reconciled to the fayth of Iesus Christ, and that by my trauell and agaynst the wil of all the Moarishsect, you dyd agaynst the Charitie of a Christian, abused the profession of a Knight, and steyned the reputation of a ciuill Courtier when you called him Infidell, Miscreant, and infamous Moare: Are you that God whereof the Prophet speaketh, Scrutans corda et renes: Taking vpon you to know whether this Moare be a Miscreant or a Christian? It may be that you haue measured your merittes with his, and weyghed in one Balance his fayth and youres: or perhaps you haue [Page] Gods at commaundement to acquite your sinnes and giue you place amongest the iust, séeing you condemne others and iustifye your selfe: Wherein it séemes you remember not that to God onely is reserued the trueth of the secret of such as are ordeyned to be saued, and appoynted to be damned: So that if this Moare beleue in God as well as you, if he be Baptized as lawfully as you, if he go to the Church with as good deuotion as you, and if we sée him doe no act, but of a Christian, and in you is found no miracle: I sée not how you haue any authoritie to call him Infidell, no more then he hath reason to doubt you to be a Christian. They be wordes of great rashenesse one man to vpbreade an other wyth such iniuries: Séeing that to be a good Christian, we are not onely bounde to doe good déedes, but also to vse modestie and my lonesse in our speach: otherways if a Christian call his neighbour Foole he shall be guiltie of Hell. And as there is no great difference of the iniurie for one man to call an other Foole, and to call him Dogge: So, to a man receyued into the fayth, there can not be a greater reproche then to be called an euill Christian: For that to be tearmed Foole tendes but to the preiudice of the reputation of wisedome, but to be called a wicked Christian toucheth a mans soule and defaceth his renoume: So that if Christ forbyd vs Christians to call one an other Foole, much lesse can he brooke the outrage of greater iniuries: Since by the Schole and rule of his Law we are taught to imbrase one an other wyth such sinceritie, as neyther to stryke wyth our handes, nor reproche or slaunder wyth our Tongues: When I rebuke you for ministring such inciuilitie to the poore Moare, you aunswered that it was an auncient custome of the coū trey to call them so, in which respect you helde it no offence to conscience to vpbreade them, nor breach of ciuilitie to vse the tearmes where wyth your Tongue was most enured: Oh that men of vertue and honor, taking vpon them to correct a fault are bounde to great consideration of the estate [Page] and nature of the fault, lest in séeking to reforme others, they Condemne themselues: as may be iustly imputed agaynst you, who, in tourning the custome of the Countrey to the helpe of your fault to call him Infidell, you cōmitted the greater offence, according to the saying of God to Moyses: Take héede Oh Children of Jsraell, that when you enter into the Lande of Promise, you kéepe no custome wyth the Lawes of the Egiptians: Wherein we are warned that if the Lawe of our Countrey be euill, and the customes wicked, we ought not onely not to alow of them, but also not to obserue them, since it is as lawfull to discontinue an ill Custome, as to forbeare to doe ill, and wyth as good lybertie may we reforme an ill Lawe though it hath stande by long continuance, as to translate any auncient Garment, and reduce him to the present fashion. The reuerent Moare founde himselfe much iniuried wyth your wordes, and the assistance not a little dishonored: yea, the remeynder of that race being in good towardnes to be adopted into the church, made their reckoning not to become Christians, if for their fayth, they should be vexed wyth such reproches: So that this your fault is the greater, for that in following the Children of Hely, you trouble such as are baptized, and are the cause that others will not come to Christendome: Ʋidi afflictionem populi mei in Egipto. &c. I am not sayth God to Moyses so carelesse as men thinke of those that serue me, nor forgetfull to punishe offendours: Since I haue opened mine eares to the cyres of my People in Egipt, and doe sée the great tiranies which the Gouernours of the Kingdome vse agaynst them, for which cause I will draw them into libertie, and put the Egyptians to punishement: Wherein (wyth the exposition of S. Augustine vpon these wordes) the Hebrues felt themselues not somuch wronged, nor God was so greatly displeased wyth the trauelles they endured. as wyth the particuler iniuries which they receyued of the Egiptians: Which I beséeche you may warne you hereafter [Page] not to be so rashe and abandoned to wordes, séeing I neuer knew any man minister iniuries to an other, but there was inquisition made of his owne lyfe and doinges, yea, euen to the desiphering of his race: which is falne out against your selfe, for that at the instant when you reproched the reuerent Moare and called him Infidell, there were that stoode behinde your backe, that sayde secretly, if he were descended of the Moares, your auncestors were of no better Linage: Such is the gaiue that People of ill Tongues doe reape, who, if they outrage such as are on line, others will deface their progenie that are dead: which being a iustice appoynted to such as are ministers in malice, yet there it may be auoyded, where is gouernement and restraint of Tongue: And therefore I wishe you to vse Charitie to the ende you may finde recompence of Charitie, and forbeare not to doe well the better to nourishe good example and kepe you from the imputation of the Sonnes of Hely.

A Letter to a Noble man touching familiarly how inconuenient it is for a man maried, to haue a Woman frende besides his Wyfe.

SIr, it brings no smal griefe vnto me that after so long intermission of letters, there is present occasion giuen, not to common according to our custome, but to debate iniuries betwéene you and your Wyfe, who as I vnderstande hath no lesse néed of Consolation, then you of Correction: Wherein by how much I labor to séeke out in whom resteth the fault, by so much doe I finde you guiltie in the occasion, and in her no want of reason: assuring you that if I founde her as disordered, as you are reported to be disolute, I would as well pronounce her worthy of sentence, as with all men you are holden voyde of merit: And if there can be [Page] required of a man no more but that he bée good, the same ought most of all to be expressed in a woman, since in her is more subiection to iudgement, and lesse habilitie to cloake or couer, yea, if her vertues appeare not in example, her light burnes dimme, and as a shadowe doth but delude the worlde: which béeing farre otherwayes in the behauiour of your Wyfe and my néece, it may please you to pardon me if in this Letter I defend her innocencie, and proue your fault, since of frends Councell ought to be taken, and of parents remedie is to be ministred.

Corinthus a notable tirant, afore he made choyce of his wife, desired of Demosthenes to know what condicions his wife ought chiefely to be furnished withall:Counsels in the choyse of a wife to whom the Philosopher gaue this counsell: Be sure (sayth he) that thy wife be rich to the end the necessities of thy life may be supplied, and the countenance of thy estate plentifully supported. Let her be nobly borne, the better to minister to thy reputation and ioyne honour to thy posteritie. Let her bée young to the end her seruice may better delite thee, and thou haue no occasion to find mariage loathsome. Let hir be faire the better to content thy desires and conteyne thée from straunge affections. And let her be vertuous and wise, to the end thou maist with securitie reappose thy estate vppon her gouernement: For, who takes a wife without these cō dicions is sure to find that which he feareth, and misse of that that ought to make his mariage happy: since of all accidents ordeyned to trouble the life of man, there can not be a more infelicitie then to be ill encountered in mariage. There is nothing in this world so perfect, nor any person so thorowly accomplished, to whom is not eyther further perfection to be added, or iust cause of reformation or amendement. And such is the infirmitie of our common nature,No mā agreeth with the cōdicion of his fortune. that there are few of so full prosperitie, who in some respect complayine not against the qualitie of their estate: For, many we sée are raysed to great wealth, but they beare [Page] shame of their base linage: some enobled by birth and parentage, and yet are followed with pouertie: Many blissed both with riches and nobilitie, but they want the delite of children: and some gladded with procreation, and they eftsones made sorie with their ill demeanor. And to speake of naturall thinges, we find by experience that if the fire comfort vs with his warmth, it vexeth vs againe with his heat: If the ayre minister recreation when it is temperat, it puts vs againe into passion when it is violent. If we prayse the earth for her fruite, we murmure against her when she is barraine. If we haue commoditie by riuers for the stay of our thirst and to bréede fishes for our noriture, they are intollerable on the other side when they ouerflow their channels and drowne our fieldes and cattell. Too much meate bréedes indigestion, and too little makes the stomak weake: wāt of exercise brings sicknes, & too much labour is hurtfull: solitarinesse makes vs encline to melancholy, and too much conuersation is importunate: Riches are accompanied with care, and pouertie subiect to sorwe. But let vs exchange these customes with the actions of auncient noble men in times past, in whom if there were causes of many merites, they boare also matter no lesse worthy of blame: For, the Gretians praised Hercules for his force, but they accuse him of tirannies: The Lacedemonians attribute much to Licurgus for the zeale he bare to his common weale, but they note him for a most seuere and rigorous iudge: With the Egyptians Isis is famous for his patience, but they stayne him for his vnchastetie: The Athenians extoll Plato for his doctrine, but they accuse his great couetousnes: The Romanes make Caesar to be mercifull, and withall reapport him to be hautie and proud: So that if in men of so great accompt haue bene found imputation of vice and fault: you and I (sir) may well conclude that there is no bread without branne, no Nut without shell, no trée without barke, no corne without chaffe, nor any man without fault. All [Page] my life long I haue heard men complaine of women, and women murmure against men, in both which I thinke is one equall and common reason: For, since there resteth betwene man and woman such difference in their creation,Man and woman differing in creatiō, must also differ in cō dicion. they must of congruent necessitie be contrarie in condicion: And therefore except in Iesus Christ, it is Blasphemie to thinke that any person is dispensed with all from erring, or acquited from falling.

This discourse (sir) haue I vsed ye better to bring into your remembraunce the mariage betwene you and my néece, which was accomplished rather by ioynt will and consent then by necessitie, eyther of you being in state well hable and sufficient to preferre you. And seeing you cannot denie that when you made choyse of her, you promised to serue her, and with great importunities disauowed your self from all others to cleaue vnto her: It is neyther reasonable nor iust that you now bequeath your selfe to the seruice of an other, séeing by no equitie, you can be due to none other but to her only. If there be infirmities in her, I hope they are not so desperate, but the office of a good husband may either reforme or suffer them: and for imperfections, I sée not how she can be charged with any, hauing beautie, riches, linage and vertue. Oh how many wiues be there now a dayes,Infirmities in mariage. who, if they be riche, they lacke beautie: if they be faire, they want linage: if they haue high birth, they are voyd of vertue: If they be vertuous they are not young: And being young, they may perhappes want discretion and gouernement: by meanes whereof as their husbandes haue wherevppon to repent, and their parents no small cause of sorrowe: So, let all men esteme it no small felicitie to receiue in mariage a wife, well borne, young, fayre, riche, and vertuous, to whom he is bound as the soule to the bodie, and if he exchange & deuide himselfe to straungers, he stands, guiltie of no small offence, and is subiect to no little daunger. I heare (sir) that you vse the seruice of other houses then your [Page] owne in the night: that you delite to walke the stréetes and behold the starres: that you visite Curtisanes, and haue familiaritie with bawdes: exercises truly to decay your substance, and bring daunger to your person. And I cannot maruaile a little, that hauing alreadie trauelled most regions in Christendome, which ought to suffice to establish the race of your youth, that now you will not séeke to put your mind in rest,Being once maried all men ought to be perticular to their wiues. the oportunitie so seruing, together wyth the commoditie of so good a wife and large liuing. The vanities or follies which follow young men, are for the most part referred to the gréennes of their youth: but if wee haūt lightnes after we be maried, much lesse that we can be excused, séeing all the world standes vp to condemne vs. And therefore, to make pilgrimage to such saintes as you worship, or visit shaded houses wherein dwell no bodie but curtisanes with paynted faces, or to bee a straunger to your owne house wherein you find nothing but vertue and vertuous delites: it can not but bring preiudice to your honour, hazard to your soule, slaunder to your posteritie, and spoyle to your patrimonie: For that, being so possest by straunge women, where they haue no possibilitie to marie with you, they will labour to plumbe vppon you till they haue left you neither fether nor flesh: If you haue no regard to your soule, at least looke back to the safetie of your goods: séeing that from the day you enter mariage and haue children, as touching your goods, you are no more Lord, but only a tutor and kéeper of them: And therefore no lesse guiltie is he that loaseth his own goods, then he yt robbeth an other. But if you haue no respect to your goods, at least beare care to your honour, to the end you may more easely aspire to publike charge in the common weale, which being not distributed to young men full of libertie, but to men of setled stay and grauetie: It behoueth you to remayne no longer as you are, but to be such one as you esteme your selfe to be: If you beare no respect to your honour, at least vse consideration [Page] of your soule: For, so delicate is the lawe of Iesus Christ and so straite the cōmaundements of God, that they do not onely forbid men conuersation with straunge women, but also condemne all desires that waye: It behoueth you also to haue care ouer the securitie of your person and health: since it commonly hapneth to the man that emboldneth himselfe to drinke of all Waters, and carieth a key to open other mennnes Lockes, that in séeking to dishonor his neighbour, he shall suggest perill to his owne lyfe: Your Wyfe will endure harde Fare, many frownings, restraint of libertie, all reproches, yea though they be thundred with stripes, with all other perplexities, vpon condition onely that you loue her alone, and séeke no knowlege with others: For, there is no greater dispaire to a Maried woman, then when her Husband dischargeth vpon her backe all his Iars, Quarrels, and passions, and reserueth his pleasures, ioyes,A great cause of vnkindnes of the wife against her husband. and companie for an other: Yea, it is harde in whether of the two resteth the greater harte, eyther as touching the Husbande to doe so, or in respect of the Wyfe to endure it: Oh it is intollerable to the Wyfe, to heare her husband merie abroade, and finde him frowarde at home, to haue him steale from her to enriche his frende, to communicate wyth his minion, and be a straunger to his Wife, and to minister to the wantes of his Concubine, and be wythout pitie to his proper Children: In the Lawe of Christianitie, the same fayth the woman is bounde to kepe to her Husband, he is al so bounde to obserue to her. But if Wyues had the lyke authoritie to chastise, as Husbandes take libertie to accuse, sure, they would neyther take to such sorrow the disorders of their Husbandes, nor in them would be founde such facilitie to offende: Besides, from the season that Man and Woman be vnited by the holy promise and couenaunt of mariage, they haue so small iurisdiction in perticuler ouer themselues, that it is a kinde of theft, if eyther the one, or the other, alien or deuide their bodies. Consider therefore (Sir) [Page] the great occasions you giue to your Wyfe, who, hauing youth, riches, and beutie, and courted with no simple importunities: If she were otherwayes then she is, she would perhaps bestow her hart vpon some one of those many that bestow vpon her their eyes: occasion may doe much, and there is no worse thing to tempt a Woman then the ill example of her husband.No worse thing to tempt a wife then the ill example of her husband. For your parte, if you thinke your Wyfe not worthie to receiue recompence of affection, at least haue consideration of her merit, and let not her loyaltie discouer your penurie, nor her constancie complaine of your want of honor. If you will not obserue to her the Law of a husband, for the respectes of your soule, your honor, your goodes, and your health: at least remember that what pleasures or felicyties you finde in the companie of your Concubine, are nothing in regarde of the disquiets you shall finde when you come home: For, how wise, how secret, how temperate, or how holy so euer a Wyfe be, yet she had rather die then not to giue reuenge to the iniuries of her Husbande, or not to make him féele her Ielousie. And therefore to men that are drowned in fancie wyth forreyne Women, it is in vayne to repose in the Baude who will be corrupted, or in the Concubine whose indifferencie makes her a blab: Séeing in cases of Ielousie, Wyues are so suttle, and wyth all so liberall, that the better to espie and trace out the Confederacies of their Husbandes, they will not sticke to corrupt hte Quicke by money, and Coniure the deade by Charmes. And so God graunt you that you want, and defende you from that you deserue.

A Treatise of the Resurrection of IESVS CHRIST▪ together wyth an Exposition of the Fifth Article of the Créede that he discended into Hell, and roase againe the thirde day.

[Page] ACcording to your request, I haue sent you herewith ye declaration of ye fifth Article of the Créede, in substance as I published it, but not in sort as I pronounced it: For that it is impossible that in the Penne should be represented the facilitie, grace, and edifying vertue of the Tongue, according to the opinions of the best Philosophers and Orators, both Gréeke and Latine wyth whom the Penne was accompted insufficient to satisfie or compare wyth the honor which they had gotten wyth the Tongue, and specially to recorde or write Sermons, wherein they helde that the matter should loase his Grace, and the auther his reputation. Notwithstanding, according to your power to commaunde me, you shall finde no want of desire to doe you seruice: albeit vnder this condition, that if you be not satisfyed, the fault is more in your importunitie then in my charitie: and so to the matter.

The fifth article of our faith expressing that Christ discended into hell & roase eftsones the third day, contayneth two partes, whereof the first comprehendes our confession that he went into hell, and in the second is contayned his resurrection. Some deuines deuide it into two articles, but wée draw it into one, contayning notwithstanding two partes tending to one end.

We confesse that our redéemer being buried, his holy bodie remayned in the graue thrée dayes, being in déede dead during that season. But his soule in the meane while was not ydle, for that it discended into hell to do there a wonderfull action, which he accomplished: And so we confesse that on the third day his soule was reioyned to his bodie to geue it reall and essentiall life: So that there can be no dout that he roase not againe hauing obteyned the victorie against [Page] death: Wherein, if we consider thinges in iudgement and equitie, we shall find great matter in the humilitie of the sonne of God, and in whom may be séene the singuler mercie of the father not sparing his sonne, and his readie obedience to accomplish the eternall will of his father all inuiting vs to beare no small loue and thankfulnes to him. In this article and in the former, are declared the degrées by the which the sonne of God discended,The Ladder or degrees whereby Christ discended from heauē and embased himself euen to thinges incredible for a personage of that dignitie. The first degrée was to make him man, and to vouchsafe to be borne at a time certaine, he which was borne eternally. The second was that he yet humbled himself more to suffer sentence and publike condemnation as a malefactor. In the third, he tooke vppon him the torments of the crosse, a death most cruell, and more infamous then any other sort of passion. By the fourth, he was content to suffer death not as God, albeit being God, but as man, in such sort as the very person of God suffred death. In the fifth, he suffred himselfe to be buried as others that were dead, making himselfe like them in all thinges as if he had bene comprehended vnder the curse of Adam to retorne into dust whereof he was formed: yea he that was frée from sinne and the curse. And by the last steppe or degrée he discended into hel, whether were discended such as stood destitute of their proper iustice, to the end to open to them the gate of the kingdome of heauen. By these degrées, if we consider spiritually the discending of Iesus Christ, we shall find it as long as is the distance of heauen from whence he came, vntill the Center of the earth whether he discended. And as there restes no other place any further to embase the sonne of God, so would he not bée committed to more humilitie: only there remayned one degrée which proceded of sinne and the fellowship of Sathan▪ out of the which the person of Christ was exempted, hée which came to redéeme sinners, and iustifie men, and vanquish the deuill. All that he could suffer to be made a sacrifice [Page] for our sinnes, ye sonne of God was enclined & embased vnto it, sinne only except whereunto he could not be subiect for that there is too great enimitie betwene ye iustice of ye sauiour, & ye malignity of sinne. The greatest part of ye degrees aboue mencioned concerning the discending and humilitie of the sonne of God, are declared by the Apostle, who speaking by the suggestion of the holy Ghost, saith, that the sonne of God being very God, was content to disguise himselfe not to be entreated of the world as God, but embasing his estate euen to take vppon him the forme of a bondman, and appeare to the world in the representation of a man, becomming altogether a seruaunt whose obedience refused not the passions of death, yea the infamous execution of the crosse. In this (as is sayed) is expressed the greatest part of this wonderfull embasement of estate which the sonne of God tooke vppon him, séeing of very God he is made very man, and being man he embased himselfe vnder all men, being handled as a poore slaue of whom the world made no reckoning. From thence he suffred an other embasement euen to be passed to condemnation of death, and not a death in common maner, but the execution whereunto were ioyned dishonour, infamie, and bitter torments: Of this humilitie the Prophets haue written saying, he was put on the ranke of offendors and accompanied with wicked men. Esay. 35. In an other place Esay giues this testimonie of him that he neuer hid his face from such as would buffet him, nor his shoulders from those that would strike him, nor bis beard from any that would rent it: In Jeremie also is declared the assemblie of the wicked against the Lord,Iere. 1 [...]. and the conspiracies which they leuied to persecute & destroy him, & to empoyson his meate and life. In S. John albeit he had made the world, yet hee was misknowne of the world:Iohn. 1. and the Euangelist hath comprehended in few wordes the depth of the place from whence the Lord discended, séeing, being the workman of the worlde, he is come notwithstanding in such extremitie [Page] that the world misknew him: For, much lesse that he was acknowledged for Lord and maker of the world, séeing hée was not iudged worthy to dwell in the world: being innocent, he hath bene condemned, and albeit his iustice and integritie were publike and manifest, yet the world made no conscience to throw vppon him those great wronges: yea, being assuredly knowne htat his enemies accused him by faulse testimonie, yet the wisemen of the world would rather condemne iustice, then displease the wicked. Lastly the humilitie and handling of Christ, agréed fully with the Prophet Dauid speaking in the person of our Lorde in these termes: J am no man but a worme of the earth, the reproch, retraict, and shame of men, Psal. 18. and the scome of the people. There rested yet one degrée, spoken of in this present article of the Créede, wherein we confesse that the sonne of God discended into hell after his death: And touching the declaration of this last discending, we haue to consider that this article may be vnderstanded in two sorts, they both being certaine, catholique, and ful of great misteries. The first intelligence hath bene alreadie begone to be declared, and containes a demonstration of the great humilite and wonderfull embasement supported by the sonne of God in this world, being reduced to the vtter extremities of sorrowe, torments, shame, and infamie. There is no spirit sufficient to comprehend fully the great sorow expressed by the Lord in these words my soule is heauie euen vnto death: The feare and heauines being so much the more apparant, great, & terrible, by how much they enforced drops of bloud to fall from his face euen to the earth.Psal. 68. All the other Passions wherewith the world vexed him were of no meaner effect, and therfore complayning to his father he cried Oh saue me Lord for the waters and broyles of the tempest are entred, euen to take away my life. I am sunke in a gulfe of myer and can find no place firme to fix my foote vppon: Wherein is ment no other thing but the storme and furie of our sinnes with the [Page] punishments due, together with a signification of all our miseries, and that which the Deuill and the world could doo by the meane of the vnrighteous and wicked keping warre against our Sauiour with persecutions, torments and vexations. In this sort was his discending into the deapth and bottome of the earth, and by consequence the first intelligence of our Article, which, together with all that depends vppon it, may be proued by the second vnderstāding which must presuppose that such as afore the comming of Christ were dead in his fayth and in his spirit and knowledge, had obtayned pardon and were truly reconciled with God, notwithstanding the gates of heauen were not open to them vntill the Lorde which deliuered them had passed therein as the onely iustifier and true pacifier

In the meane whyle they remayned in rest in a place named Hell or bottome of the earth exspecting their deliuerie when the sonne of God should come to draw them from thence: But all this whyle they were neyther in the companie of the Damned, and much lesse endured their tormetes neyther had the Deuill any iurisdiction of them: Séeing, if they had bene of the reprobate and Damned sort, the Deuill had had perpetuall power ouer them, as he hath had and hath ouer the Cursed and miserable who die wythout repentance of their sinnes, and without participating in the benefit of the bloud of the Sonne of God. And for that by the occasion of sinne and reigne of the Deuill, the gates of heauen were cloased, and the ioy and vse of beatitude stood restreyned and limited to a certaine time, I say that that place was a prison and the prison of Hell, a place wherein the Fathers of fayth exspected the comming of the Sauiour of the worlde.

In this place then were the auncientes that were iust, not that they felt the tormentes of the Damned, but had onely a careful desire to sée the prophesies accomplished and [Page] themselues deliuered, and al to enioy the presence and companie of the Sauiour together wyth that most happie vision of the maiestie of God. So that in this sort did the soule of Iesus Christ discende into that place accompanied wyth his diuinitie which neuer forsooke him, and dissoluing the prisons, he brake in péeces all the Cheines and Linkes, that helde tyed the soules of the faythfull. This was it that Zachary the Prophet ment, when he sayd that by the vertue of the bloud of thy stomacke and of thy Testament thou hast drawen thy prisoners out of the Lake wyth out Water. Wherein the Prophete speaketh euen wyth the Sonne of God, as true God and Sauiour of men, and foreséeing such great miserie, he sayth that by the vertue of his bloud wherin consisted the Saluation of men, he had drawen his Subiectes and frendes out of their darke prison which he signifieth by the Lake wythout Water: Séeing that in such lyke places Conquerors are woont to bestow their Prisoners for their more punishement and better securitie in prison: By the same also the Prophete takes the comparison of a great Prince that entreth into the Lande of his enemie, not to shake his Sworde and remaine there, but to surmount and hauocke his enemie and take from him by force his Seruauntes and Subiectes whom of long time he had holden Prisoners. By this is shewed the great power of Iesus Christ according to his owne phrase in these tearmes: So long as a strong man (sayth he) and well furnished wyth weapons, kepes his house and defendes it by force, all that he hath is in peace. But if there come one more mightie then he, he makes him forsake his garde, chaseth him out of his house, and becomes Lord of al his goods: euen so did our Lord with the Deuill, expressing vppon him his wonderful power, and great victory which he obtayned against the kingdome of darknes: For, séeing the Deuill hath layed aside his weapons, it is a signe he is vanquished, and séeing death is conquered, the Deuill must néedes remayne disfurnished [Page] of Armes: And séeing the depthes and bottomes of the earth haue bene illuminated by the light and presence of our sauiour, the kingdome of darkenesse is defeyted and brought to ruine. And so for conclusion we find thrée great considerations in the first part of this Article: Wherof the first hath ben debated, comprehending the great discending and extreame humilitie which the Sonne of God tooke vppon him to saue man and confound the works of sinne. The second consists in this, that whilest his most holy body accō panied with his diuinitie, remayned in the graue to testifie that he was truly dead: His soule discended into the darke prisons, where were deteined the holy fathers notwithstanding they were not in the power of the deuill. For albeit they were iustified by the vertue of the mediator and their fayth and repentance, yet they were banished from heauen and put as it were in prison, to witnesse the effect and operation of sinne, together wyth the necessitie which man had of the comming of the sonne of God to geue them their full remedie. So that the sauiour of the worlde entering into this prison and confounding all darkenesse by his great light, did fully comfort and satisfye by his presence, the holy soules which exspected him wyth a desire farre aboue the iudgement or comprehēcion of man: it was then that those good auncient Fathers saw the accomplishment of the promise long afore made to them, that out of their séede should ryse one that should breake the heade of the great Serpent. Then all their desires were accomplished,The vision and consolation of the auncient fathers. beholding euen wyth their eyes the maiestie and presence of him, whom so often they had séene in contemplation and Spirite: In whom they had layde vppe all their hope, from the remembrance of whom they dyd neuer swarue, and by the onely thought of whom they had ouercome all their aduersities, taking comfort in him in their miseries and perplexities. Then did Abraham sée him who was promised to blesse al his people and al Nations, in the faith of [Page] whom he was circumcised, and made alliance with God. Jsaac saw him whom he prefigured when his father thought to haue sacrifised him: he saw the sprinkles and markes of the bloud, whose effusion was most swéete before the face of the father from the beginning of the world. Jacob who had called vpon this sauiour in his death, saw his desiers fulfilled, no more resting which he might require. Melchisedech saw the great sacreficator, the sacrifice of whom had neither end nor rule. Moises spake then with the great Prophet which God promised to send to deliuer his people from the captiuity of the spirituall Egipt, whose power and authoritie should be so perentory and great, that who would not obey him, should dye eternall death. And the great Prophete Dauid embraced then the health which hee had so long desired: he saw then that great and mighty Christ of whom hée had made so many holy ditties and songes, & in whose hope he had so many times taken comfort and vanquished sinne. Lastly, all the iust of ye times past, saw the accomplishment of their desiers, the end of their sighes, the remedye of their miseries, the comfort of their sorowes, & the victory againste death, hell, and sinne, and all by the presence of the captaine which came to guide them euen vnto the sight and maiestie of GOD. Oh how possible are the perplexities which men suffer vnder hope of the promises of GOD: How happie is that abiding or expectation, which for pawne hath the verity of GOD? Howe well assured and well recompenced is that patience which is of longe sufferance and neuer swarueth? All these auncient Fathers were in diuers seasons, and yet they had all one faith, they were all inspired with one spirite, all serued one Lorde, all liued and dyed in one hope: they all bare their crosse in this lyfe: they all were made prisoners in that place: lastely they all saw in one instant him whom they had so long expected, together with the fulfillinge of al the promises which had ben made to them. There the Sauiour of the worlde spake [Page] to them, publishinge good newes touchinge their remedyes and restitution: And comunicated with them the greatnes of the misteries which it behooued him to doe for their Redemption: there is no doubt but with them he vsed most deare familiaritie: Yea he who was alwaies so ioyfull with his owne, vsed no lesse fauour and consolation to those with whom his Father had made alliance, and so iustely kept his promises. And they likewise rendred no small thankes and praises to the Lorde that had so accomplished his worde for the Saluation of the world, yea, they departed out of their olde prisons with no small triumphes, to follow their captaine which had ouer come so many and greate ennemies.

The third consideration is, that our sauiour Iesus Christ did not only breake the prisones and deliuer the holy Fathers, but also by this discending, hée brought a great astonishment and feare into hell and ouer the whole kingdome of the deuill, making him know that his forces were dissolued, and that now was brought to effect the breaking of his head expressed long before by prophesie: and that the gates of his darke kingdome were throwne open, and all hys workes brought to nought. Euen as a captaine victor entering into the fortresse of his ennemie, and hauing once pluckte downe the munition and ensignes, so committes it to ruine and spoile, that he leaues an easines to subdue it as often as he will: euen in the same sort the Sunne of God gaue such a terrour to the kingdome of hell: that sathan and his ministers knew well, their forces were broken, & that there remained vnto them no possibilitie eftsones to reestablish a kingdome of sufficient power to resist the meanest souldier of that great captain, & that hereafter he could take no prisoners except some wretched cowardes & people of smal valure, which would offer thēselues to be captiues of their proper and miserable will. In this sort the princypalitie of hell so felte the inuincible and assured power [Page] of him, who being dead and his body left in the Sepulcher shaked them notwythstanding with so great Warre, that on the one syde he leuyed those Prisoners that were kept restrayned, and on the other, his vertue so weakened their infernall forces that they remeyned euer since vanquished. It was then that they sawe and knew that their Hell, whither they thought to haue reduced all mankinde, was forced and dissolued: And that sinne which they had introduced into the worlde and death that ensued it, were deade and vanquished by the conquest of this newe and inuincible Prince. That was it which the Apostle spake of, that the sonne of God hath defaced and sacked the powers of Hell the worlde am putting them to publyke confusion, and Triumphing ouer them in his proper person: So that the enterprises of our Sauiour in this comparison, represent vnto vs the forme and actions of a valiant Capteyne marching before men, before Aungelles, and before the face of the Father, wyth a great troupe of enemies vanquished, bounde, and spoyled of their forces.

In the beginning of this Article wée touched that our Lorde made his discending by certeyne degrées: yea, euen to a Wonderfull embasement of himselfe, and knowne onely to the diuine wisedome. This embasement hath ben Prophecied vnder the signe of discending from Heauen vnto the the Bottomes of the Earth, But now we say that of all those degrées by the which he discended, and of al other things which in the wisedome of ye world made him séeme so embased & vanquished, he caried a wonderfull victory which encreased alwais more & more. In ye first degrée he was made man, that was the true and eternall sonne of God. This step and wonderfull humilitie albeit it is great: yet he neuer abandoned his diuinitie, no, he could not loase it, and much lesse diminishe it: by it his humanitie was greatly exalted, being by the same meane so connexed with the diuinitie, that one selfe person was GOD and man▪ [Page] if it were possible yt God might gaine in any thing, it might be sayd that he gained in this, but hauing want of nothing,God hath no necessitie of any thing. he gaines not as a néedie man: For, he hath no necessitie of any thing, and much lesse can there be added to his greatnesse. But because the gaine of men is great in this,Heb. 1. receiuing a benefite which was neuer Communicated with Angelles (for God neuer tooke aliance nor séede of Aungelles but chused the Linage of Abraham) we say also that there was a gaine and profite to God, béeing a true declaration of his riches, and of his workes which are comformable to him together wyth a playne manifestation of his mercie. This victorie against sinne and the deuill is truly worthie of the person of the Sonne of God: Séeing that mankinde which was put to perdition by the suttletie of the Serpent, is redéemed and redeliuered from the seruitude of the Deuill, and restored to an estate of habilitie to be the Children of God, by the meane of this sauiour. The seconde degrée of this discending of the Lord, was in that he was condemned publykly as a malefactor. In this descending there is a great want, and yet by it he recouered a wonderfull victorie: For, béeing our brother he deliuereth vs from the eternall condemnation, so that all our libertie and absolution depende vppon his Condemnation:Our absolution depends vppon the condemnation of Christ. he hath payde the debtes which he made not, euen so those shall be discharged which ought them. He was Condemned by the Sentence of men, and wée absolued in the iudgement of God, hauing deliuered vs from ye cursse of ye law which had condemned vs, The thirde degrée was when he was iudged to the Death of the Crosse: For, by his death he brake the forces of Death, dispoyling him of his weapons wherewyth he had made so great and vniuersall slaughters: For which cause the Apostle demaundes of death where was his victorie, and where were become the meanes by the which he determined so many men?

By the fourth steppe or degrée he was put into the Sepulcher, [Page] but the better to comprehend the true sense of this passage, it is méete we make some iudgment and construction of thinges. The storye of the Gospell declareth that our Lorde being dead, Joseph demaunded of Pylate to take his bodie from the crosse and burie it, which Pylate suffered by the ordinance of God. And hauing taken it from the crosse, they wrapped it in a newe Linnen cloath, and layde it in a Sepulcher where no man had yet lyen. Lastly hauing embawmed him wyth the oyntmentes which Nicodemus brought, they left the body in the graue, roulling to the mouth therof a great stoan: (Mary Nagdalin and the other Mary considering well in their vnderstanding the sayd sepulcher.) All this serueth to two effectes: the first is to render testimony of ye truth of the death of Iesus Christ, shewing also a great misterie comprehended vnder the graue: but the Church comprehendes both the one and the other in one worde, his Sepulcher: and that he remayned there thrée dayes expresseth the truth of his death, making by that meane his resurrection more euident. In this Article the imbasement and humilitie of the sonne of God encreaseth more and more, as also his spirite and victorie which he hath obteined for vs. For, it is sayd first of al that he suffered the condemnation of Pilate, and was executed, and so being dead, his body was buried. It séemes that all these bring encrease to the victory of the deuill, the world, and death: But of the contrarie, it is our victory that is enlarged. For, by how much nere doth approch and is manifested the death of our Lorde, by so much more is at hand the end and ruine of our death. Death is dead, and vanquished in such sort that he hath no power agaynst vs, and for such one we put him into the graue. Esay hath Prophesied that the Lord should destroy death eternally, and drye vp the teares of his people, and take away the dishonor of the earth, in which words may be discerned the full victory against death, which hath no power to cōfoūd nor make [Page] sorowful the true Christian. It is not sayd by this that we shall not die, and not féele death which is naturall: but by this is expounded that the pricks and sorrows of death are vanquished, & haue no authority against a Christian, séeing that for the exchange of this temporall lyfe, he goeth to the eternall life, accompanied with the fayth that he hath had that Christ is his redemption & his life. In this is performed the Prophecie of Ose speaking in the name of the Lord, Oh death J will be thy death, Osee. 13. 1. Cor. 11. the same agréeing with the Apostle, who assureth vs that our death is vanquished by the passion of Iesus christ, & our sepulcher buried in his: yea, our death hath lost his forces which made him reigne ouer vs, and our graue hath lost his power and possibilitie to reteine vs stil, seing it cannot now any more hold vs in propertie or perpetuitie, but as it were by deputation and for a time. In this sepulcher of ye sonne of God is also conteined ye mistery of ye coniunction which we haue with him by death & the graue: the end of the death & burying of Iesus christ tending to this, that we die & be buried with him. For, as the bands and forces of our death were broken by the vertue of the death of him that killed death: euen so by our death must be vanquishe the stinges & prickes of that death that the merite of our sinnes made due to vs. This is the same which the holy Ghost speaketh by the mouth of the Apostle, We are buried wyth Christ in his death, to the end we participate wyth his life, béeing impossible we should communicate wyth his lyfe, if first we haue no action or societie wyth his death, for that wée can not haue parte in the one, vnlesse wée accompanie him in the other. And so the last degrée conteynes (as hath béene alredie declared) that he discended into Hell, committed the Deuill to spoyle, and brake his Prysones for euer. Wherein (according to the text of the Apostle) his victorie encreased and became great, euen by the same measure that he embased and humbled himselfe.

[Page]Thus much for the first part of our Article, and so let vs discend to the second part, wherein we confesse that ye sonne of God roase againe from death, and the third day retorned really and truly into life.

Touching the resurrection of Christ.

LIke as the foure Euangelistes haue vsed great diligence to perticulate the outrages, condemnation and death of the sonne of God, euen so they haue bene no lesse carefull to set out poynt by poynt his restoring and resurrection.

According to the computation of the time vsed in the gospel, he died the Friday at ix. a clocke in the euening, & roase againe the Sunday following in ye morning, ioyntly whervnto we agrée that he remayned thrée dayes & thrée nights in the graue, taking part of the Friday which was the daye of the death for the whole day: and the residue of the Sunday (being his resurrection) for an other whole daye. All which do serue manifestly to the proofe & truth of his death and restoring to life, being al foreordained and established in the counsell of God.

Joseph demaunded of Pilate his body to burie it: but Pilate desirous to know whether he were dead in déede, sent for the same purpose a Centenier to discouer a truth, and then condiscended to Josephes request: yea, when they came to take downe the dead bodies from the crosse, because they should not remaine there the next day, being the great feast of their Sabboth, they found the two théeues on liue, and our Lord dead. All which, with many other approbations which may be alledged, together with some perticulers which we meane to ioyne to the sequele of these, are [Page] sufficient proues of his resurrection.

Our Lorde béeing thus put into the graue and embawmed, Soldiours were set to garde the Sepulcher: And in the meane whyle his Disciples remayned sorrowfull and heauie, hauing very little hope of his Resurreciton, and small knowledge of the scriptures to the vnderstanding of this misterie. They beleued that their maister had preached the trueth, and that he was most iust in his workes, and that God had sent him: But touching the matter of resurrection, they were very blind and doubtfull.

After there was time enough perfourmed for the proofe, fayth, and testimonie of his paineful death, and to establish the accomplishement of the misteries and prophesies. The Sunday morning, bringing wyth him the triumphes of hell and death, he Roase againe and returned to lyfe, and to such a lyfe that after that, death had no more power ouer it, béeing defaced & deuested of all meanes eftsoones to exercise his iurisdiction.

Imediatly after he was risen agayne, he appeared to his Disciples, to assure them of the consolations giuen vnto them before he dyed, and wythal to accomplishe the words spoken and promised by him, That he would rise againe the third day. The first person to whom he reuealed himselfe after his resurrection, was the virgin Mary his Moother, as who aboue all others liued in most expectation for him, and he lykewise bare vnto her a most deare affection: For, if we consider her by her fayth, she had it more great then al the rest: And if wée haue regarde to Seruices, she merited wyth the best, hauing nourished him & followed him wyth no small care, pouertie, and perplexitie thirtie thrée yeares. In her is expressed a good Testimonie of his death: for that standing at the foote of the Crosse, where she felt the accomplishment of ye prophesie of Simeon, that the sword of sorrow should pearce thorow her intralles: she was chosen of the Father to serue in an estate of great excelencie: euen so [Page] was she accomplished wyth thoughtes and actions méeke for the seruice of such a function. And albeit, both by her perseuerance (béeing greater then the rest that followed the Lord,) and that the trauelles of his Death were of more Passion to her then to others, hauing more interest first of that holy companie to whome he disclosed his Resurrection: Yet the Euangelistes ascrybing nothing to the singularitie of persones, leaue all that aparte, and recyte to whome he appeared wyth all such circumstances and proofes as serue for Testimonie agaynst the People of the Jewes. He appeared to Mary Mardaline in forme of a Gardiner in the selfe same Gardeyne where he hadde béene Buried. He appeared to his Disciples the selfe same daye in the place where they were drawne together for feare of the Iewes. He appeared to two Disciples which went to Emaus. At the ende of Eyght dayes he appeared once againe to his disciples, S. Thomas being then present, who was absent the first time. Lastly he was séene of his Disciples neare the Sea of Gallile, there being yet besides these so many other testimonies to confirme this trueth, yt it were but superfluous to ad more to ye authorite of these: Thus much for the narration of the History.

And lyke as the Resurrection of that Messias was of great importance, so also was it prefigured and foreshewed by the prophets that went afore: For, Jonas was throwen into the Sea, and swalowed of a Whale, and yet by the mercie of God after he had remained thrée dayes and thrée nights in the bellie of the Fish, he came out safe and sound to accomplishe the commaundement of God. In this, Jonas the Seruaunt of the almightie was a figure of our sauiour: For, as he was cast into the Sea to saue from wracke all the others that were in the shippe, and that by the consent and determination of the Mariners: Euen so our Lorde was past to condemnation by the councell and [Page] resolution of men, and for their safetie throwne into the Sea of persecution of death: in such sort that the earth receiued him as it doth other dead bodies, reteining him thrée days & thrée nights as a body deiected without life, & yet in the end ye power of God raysed him againe, & drue him out of the graue hauing vanquished death. Of this besides many other prophesies, Dauid hath written most manifestly, speaking in ye person of our Lorde as a man, & that by ye inspiration of the holy Ghost: J always (sayth he) set afore mine eyes the Lord, whom I haue of my right hande to kepe me that J fall not: For this cause doe J reioyce, and my tongue shall beare Testimonie of my contentment, Psal. 15. but specially for that my fleshe shall rest in hope. For, Lorde thou wilt not leaue my lyfe in the graue, nor suffer thy holy one to see corruption. Thou hast shewed me the way of lyfe, euen so shalt thou fill me wyth pleasure by thy presence: For, thou bearest in thy right hand a perpetual blisse. In these wordes the Lord sheweth the singuler fauor which he receiued of his father, in ye death had not domination ouer him but was subdued and vanquished, shewing withall the gladsome contentment he had to sée the eternall Father on his right hand. In this hope he offered his body to the death, & dispersed it vpon the crosse, & receiued the graue, being certeine of his resurrection & victory, & that aswell touching himselfe, as also for all mankind: wherin declaring also his confidence & ioy of his victory, he sayth that his Father hath not suffered that his lyfe should remaine prisoner in the graue for euer, and much lesse that his soule should be there deteyned, & not retourne eftsoones to be revnited to his body. And lastly that his most holy body conceiued by the holy Ghost in ye womb of the Virgin, and who had passed so many Passions of Tormentes for the Seruice and Obedience of his Father, should not suffer corruption in the Graue, but afore Nature coulde accomplishe that operation, his Soule shoulde eftsoones receaue coniuntion wyth his Bodye. [Page] The Prophet sayth moreouer that he hath shewed him the way to retorne to life: concluding with action of thankes, that he hath surmounted death and sinne. The sonne of God did not only obteyne priuilege to rise againe, but also to him was ioyned power to make his resurrection afore there was any such signe of corruption in his body as naturally appeares on others that be dead: this respect was kept on the behalfe of his most holy person, and the flesh which he had taken for that effect, béeing pure and wihtout any marke of sinne. Besides all these, we may consider vppon the end of this Psalme a great misterie of the victorie which our Lord obtayned against death, together with the assurance of our resurrection, the same leauing vs satisfied and certayne that once againe we shall réenter into the possession of our bodies, after wée haue abandoned them by the rigor of death.

With this Psalme S. Paule proues the resurrection of the Messias against the Jewes, saying, that Dauid was dead and buried whose Sepulcher was well enough knowne amongst the Jewes: concluding, that séeing the body of Dauid had passed by that corruption which is common and generall to all dead men, it was not possible that those wordes should be vnderstanded by him, and therefore what he said, he meant it by Iesus Christ, whom neyther hell nor the graue had power to deteyne, and to whose flesh could be attributed no sense or suffrance of corruption: So that Dauid being a Prophet, and hauing receiued promise by othe that the Messias should discend of his séede, prophesied of his comming vnder the forme of wordes afore recited. This is of great importance for Christians, to whom it is a true approbation and sommarie of all the workes which the Lord did and of all our religion, together with an assured gage or pawne of all our hope.Rom. 1. Saint Paule sayth that it is concluded & the resolution alreadie set downe against the aduersaries and vnbeleuing, that Iesus Christ is the [Page] sonne of God, the same being proued in this that the father hath raysed him from the dead with a great force and wonderfull testimonie, thereby to shew that he was his onely sonne. Wherein on the one side might be séene the sentence of men, the condemnation of the worlde, the reprobation of the people of the Jewes, ye iniuries, outrages, and tormentes of the Crosse and of death, which may alleage agaynst the sauiour of the worlde that he was not the Sonne of God but an abuser: Séeing he was condemned by so great personages, endured so many afflictions, yea, fixed on the crosse in such sort and such extremitie, that the miserable worlde might estéeme him for such one as of long time had bene Prophecied: that is, that he was not reputed a man as others were, but as one most abandoned of God and of all men. And on the other side might be séene the holy Prophesies, workes and wordes of our Sauiour, and his Doctrine expressing the reason of his comming, and the misery of his death, together wyth the sentence of his Father, who, to shew himselfe true in his workes and promises, had raised him againe from death, declaring that he was his true sonne. All these thinges béeing of such importance were foretolde by Iesus Christ afore his death, béeing willing to Prophesie and published his resurrection both to his frendes and to his enmies, to comfort the one, and conuince the other: Yea, he thought méete to manifest it to all, to make the worlde vnderstande that he was sent of the eternall Father to saue the worlde, and that it was he that had ben promised in the Law, offering himselfe to death of his onely and proper will. The Jewes demaunded of him some signe to know who he was, but he aunswered that they should haue no other signe but that of Jonas: For, as Jonas issued out of the bellie of the Whale the thirde day, So the thirde day after his death he should eftsoones ryse out of the center of the earth, hauing in that action vanquished death.Math. 2 [...].

As he went once to Hierusalem, he tolde his Disciples [Page] that he should be deliuered into the handes of the gentiles: he comunicated the forme of his death, assuring them that the third day he should rise againe. And speaking with them a little before his death, he comforted them saying, that after his resurrection he would go before them to Gallely: So that our confession by the which we acknowledge our Lorde to be risen againe the third day, is confirmed by good and great testimonies requisite in a thing of so high misterie and importance, being also matter of no small consolation to the children of GOD, together with assured testimonyes that may bee gathered againste the wicked in the Holy Scriptures and predictions which our Lorde made before hys death.

Certaine Meditations and considerations vpon the resurrection of Iesus Christ.

THe firste consideration that the faithfull christian may take of this resurrection of Christe, dependes vppon the meane wée haue already spoken of. For, in his resurrection we may comprehend that which appertaines to the dignitie of his person, to declare him such one as he is. By which he hath shewed that he came to vanquishe and surmount sinne and death, and to pronounce, that as who so euer would followe him should liue eternally, so to such was reserued euerlastinge death as would not obey his woorde and doctrine. For, in him saith he is conteined resurrection and lyfe, yea and the Saluation of those that beléeue in him.

To that to proue those thinges, and to assure consolation to all such as should giue faith to his woordes, it was requisite, that he should not only manifest himselfe the author of lyfe in raising others, but yt also he should expresse it in his [Page] proper person, giuing this testimony of himselfe, that albeit he was dead, yet he had more power then death, for that he was able to returne to lyfe. By this it appeares that the resurrection of Christe, is a trew proofe of his greatnesse, and a declaration that he is the Sonne of GOD, hath surmounted all trauels and perplexities, hath domination ouer death, and ouercome hell, sinne, and the deuill, séeinge hée hath disfurnished them of their principall weapons, wherewith they did tirrannise ouer the Linage of man, which is death that followeisd. It also a proofe, that as wée honour serue and beléeue in a man dead and crucified, so also we must obey, followe, and serue in faith a man that hathe foretolde his Resurrection, and which is risen againe from the dead, séeing that one of the reasons why he dyed was, the more to declare his power, and manifest further his force and excellencie of life together with his power against the kingdome of sathan.

In the Seconde consideration is inclosed a wonderfull secret greatly auailing the estate of mankinde, it is deuyded into two partes according to the testimony of the Scripture, whereof the one consistes in his death, and the other in his resurrection. Touching his death, wee haue alreadie debated that in it was comprehended the death of our trauelles, the death of our death, the mortification of our olde Adam, and the spoile of the forces of the wicked roote of sinne which raigned ouer vs. And in his resurrection we say now is comprehended the reestablishment of our lyfe, the newnes of our iustice, the vertue and spirituall generation of the new Adam in vs: the woorkes of this newe lyfe, the hope that this newe people of GOD hath to returne to Heauen, and finally the thoughtes and operations agreable to the maiestie of GOD. Christe was not sacrificed only for himselfe, but for vs: he is not risen againe onely to declare what hee was, but wyth all to make himselfe suche a one to vs as his Father mighte [Page] receiue vs: He is dead for our sinnes & risen againe for our iustificaiton: His death made to dye all wicked thinges but in his resurrection were reuiued al good thinges.

In effect we haue to consider touching the vertue of the misterie of the resurrection, that he is also so risen againe in vs Spirituallie: that if it be not long of our obstinacie and Rebellion we shall féele the force of his Resurrection in vs, that is, he will engender in vs a power and will to doe the workes worthie of a newe lyfe, and will make vs to rise agayne to a newnesse of lyfe, by the which we shalbe founde agréeable before the face of God: And béeing risen wyth him we shall vanquishe death and sinne, and be made frée from the seruitude of Sathan, being affected to the commaundementes of God, louers of his iustice, and zealous of his glory, to perticipate in the ende wyth the heauenly lyfe by the communion which we haue wyth the lyfe of Iesus Christ in thoughts and workes: So that let all Christians vnderstande, that if in humilitie they search a remedie for their sinnes, opening wyth all the gate of their harte, they shall finde wyth in Iesus Christ raysed agayne: And that being in the companie of so great a Lorde liuing, who hath vanquished death, they can not haue in them any deade thing: For, they shall also rise againe spiritually wyth the Lorde into that newnes of lyfe whereof we haue spoken. Let vs therefore take héede to refuse the mortification of our wicked workes, of our disordered appetites, and our wicked affections: For, if we bowe or bende our selues we shall wythout doubt apperteyne to the other parte of this misterie, and rise againe wyth Iesus Christ. In this sort is to be vnderstanded the saying of the Apostle, That we are buried wyth Christ by Baptisme and dead to our sinnes, and to our olde Adam. For that as Iesus Christ is risen agayne from the deade for the glory of the Father: So we must enter into a newnes of lyfe,Rom 7. béeing assured to keepe him companie in the Resurrection, if we accompanie him in his [Page] death: he dyed to make dye our sinnes, and liued agai [...]e to giue life to our iustice, and therefore if behooues vs to dye as touching our sinnes, and to be diligent to do good workes: whervnto let euerye good Christian referre all his care and study, and raise al his thoughts, demaunding al those things in his prayers, and searching them neither more nor lesse then he would do a precious treasure wherin lyeth hidde al his felicitie. The victory is already gained, and the faithfull are assured of their forces, for that the sonne of God soliciteth for them, and holdes al these benefites in his disposing. In him we may be bolde to repose our sewertye, séeing he hath so much suffred for vs: and to make vs communicate with these graces, his mercy will neuer faile vs, séeing he hath not denied it vs to get them: Sure, in respect they haue cost him so deare, and that the paiment is already made, it will not be hard to giue them vnto vs.

In the third consideratcon of this article the good christian hath to vnderstand, that in the resurrection of the lord, we get not only spiritual resurrection as hath ben saied, but also we haue assurance of the resurrection of our bodies. So that, considering that Iesus Christ is risen from the dead for our welth and profit, we may be assured that he is risen both in body and soul, & that our resurrection is no lesse certain then his rising againe, being the assurance and gage of our resurrection, and he being in all things our first borne & captain, he marched before vs, and we must follow him. All the wretchednes that the deuill had caused, were repaired by the son of God: for, as the deuill threw spirituall death vppon mankind, so in the vertue of our sauiour that death is destroyed & vanquished, and a life spiritual giuen vnto men. The deuil procured corporal death to mans race, (for death was brought into the world by sinne) but the sonne of God hath ioyned to vs a corporall resurection. For, as death was introduced by a man, so by a man came restitution & resurrection: we were all dead in Adam, euen so are we al [Page] reuiued and raised again in Jesus Christ. This accomplishment appertaines to the liberalitie of the dyuine maiestie, which hath reestablished and restored vs to the benefittes which he hath already communicated to vs: Our death is vanquished on all partes, and on all sides our life is eftsons reestablished. Wée are absolued and made frée of all thinges, séeing we haue on our side the death and lyfe of Iesus Christ: the soueraigne bownty drawes vs from sinne, the sacrifice is offered, and we haue obtained pardon for our iniquities: being but poore & wretched slaues we are made rich, and haue obteyned libertie to be the children of God. And if we loose this benefitte, it is eyther for some newe falt of ours, or that wée will not cast or chaunge our olde skinne. In effecte, in this Article is disclosed the great humility and mercy of the Sonne of GOD, who refused not to go into the darke prisons of the Earthe, to deliuer the Soules of the iust there deteined, and dispoile the Deuill of all his force and power, to the ende that men may with more ease vanquish and surmount him. We sée also that after all this, he rose againe the thirde day and returned into true lyfe, yea a life so excellent that death hath no more power ouer it, nor any possibilitie eftsoones to preiudice it. We haue shewed how this resurrection hath ben sufficiently iustefied euen by the places of Scripture accordinge to the testimonye of the créede That Christ rose againe the third day, accordinge to the Scriptures, which séemes to haue ben taken of the Apostle. Wée haue also declared how necessary was this resurrection, for the approbation of the dignitie of the person and doctrine of Christe, séeing that in the same he is expressed the Sonne of GOD. Wee haue also debated how it is to be vnderstanded and practised this great mistery, partly for the regarde of our Lord, and partely for the resurrection spirituall and corporall, which he workes in vs by vertue of his restitution. There remains nowe to declare who they be that practise the contentes [Page] of this article in faith and workes: and who they bee that satisfie it not. Such as professe and practise the substance ot this Article as appertaineth, are those that perseuer in the mortification of their sinnes, their fleshe, and their disordered suggestions of the olde Adam, that they reduce and bring him euen to the graue, that is, that they make a full and perfecte victory of him, with a great remorse in themselues, and a resolute hatred to all wicked and ill actions: returning by the same meane into a newnesse of lyfe, new desiers, and new operations and actions: Béeinge lastly altogether conformable to that newenesse which the Sonne of God is wont to cōmunicat with suche as are risen againe with him. Those be they that accompanie our Sauiour: For, as he is risen againe to be neuer after made subiect to death: so the faithfull risen againe spiritually, féele themselues so conuerted and out of taste of the woorkes of sinne, that the spiritual death can not pearce so déepe as their hart. And as our Lord rose againe triumphing, so shall they also haue a glorious restitution, beinge repurged of all wicked affections and enclyned to all good thinges, to whom the yoke of the gospell shall séeme easie and swéete, and shall trauell in great thirste and appetite to obserue the comaundementes of GOD. Their charitie shall enflame, their patience prepared to suffer all paines and tribulations: they are glorified in the glorie of Iesus CHRIST, they haue an honestie and purity of conscience, they are chaste, they loue their neighbour perfectly, and pardon with all their harte suche as doe offend them. They retire themselues from the thinges of this worlde, and abandon the pompes and ambitions of the same, as though they were vnapte therevnto, and had no mindes affected to such transitory vanities. For, they are made newe men, restored and raised againe by the Sonne of God, who hath triumphed both ouer death and all dead thinges: And so are they made his that hath raised them, to serue him with new [Page] fruites which their new life bringes forth. They feare not to suffer death to maintaine that which God hath ordeined: they care neither for reproche nor hunger to defend iustice & truth: For their new life kepes them from smelling of those thinges which might hinder their faith, perseuerance, and constancie of hart in the traine of the gospell, and ioynes vnto them a certainty of a better life which assureth them of all thinges.

Of the contrary, such as be estraunged from this practise haue no other thinge but the simple name of those that are raised againe. They are as painted sepulchers set out to the show without, and within conteine nothing but rottennes and corruption: such were the Pharasies with whom they haue only the title of lyfe and liuely, and in effect are nothing els then dead, rotten, and corrupte Reteyninge that stinke and loathsomnes which is wonte to be aboute dead bodies. Such be many of our christians, who vnder thys name, hyde a pride and arrogancie which the deuil teacheth them, instructing them withall to be couetous and impatient, the more to make them sauour of their stinke and filthynesse. Lastly those be they that haue not chaunged nor cast their skinne, and who being not mortefied, can not be raised again. For, resurrection presupposeth death, as there can be no death but there muste first be a life, wherewith I ende the exposition of this article, yéeldinge thankes for all thinges to GOD, whom I beséech to continue his people in that proportion of faith which he thinkes necessary to their saluation.

Certaine testimonies of Pagan Authors seruing to approue christian Religion: written in forme of a letter to a Noble man.

[Page] ACcordinge to your requeste I haue sente you here with my opinion, though not so liberally as you looked for, yet with that faith & industrie as may very well serue to satisfie your conscience, and leaue me [...]quited of my promis, estéeming it to appertaine to me to instruct you, séeing of your selfe you expresse such desier to know and learn. And albeit the matter it selfe drawing many circumstances, requires a long time: yet, where thinges are debated faithfully, and the resolution accepted diligently, that that is long séemes not tedious, and though it be little yet it may be enough for instruction, beseechinge you to waye my reasons which I haue not drawn out of dreames, but written them out of the best resolutions and agréementes of my bookes.

The vertue of christian religion is so great, the miracles that haue confirmed it haue ben so publike and euident, and the innocencie & holynes of lyfe of such as haue professed it, haue bin so cleare and manifest: that the very enemies haue bin driuen to beare testimony with it, notwithstandinge that they impugned it with all their industrie. Yea it is a thinge wonderful, & seruing sufficiently to declare that our religion is guided by the hand of God, that besides the large & great testimonies annexed to the gospel it selfe, yet the aduersaries beare with it such witnesse and authority to the dishonour of sathan & his errours, that by their owne confessions we sée, that the cause why they remaine in their hardnes of hart without receiuing the light & way that leades to eternal life, hath proceded of their sinnes and blindnes, making them subiect to the subtill suggestions and pollecies of the deuil: wherein for a proofe, I shal not so much néede to infer authorities of scripture and olde christian authors (who notwithstanding are sufficient to verifie and confirme our faith) as to take to my ayde the weapons of our enemies, to the ende that by the testimony of their proper consciences. [Page] wée may remaine absolued, and they condemned.

The firste testimony I will produce shalbe Tertulian a writer in the time of the primatiue church, a man of greate knowledge maintayning the cause of the Christians against the Pagans, and pleading and writinge publykely on the christians side. And hauing (as it were) but sipped and tasted of christianity Hee had more fully surfeyted of the Pagan faith to whom he bare a resolute zeale: hee was in the times of the Emperours Seuerus and Caracalla, being about two hundred thrée score and ten yeares after the death of Christ. All the argumentes which he inferreth against the Pagans, he deriueth from their proper historyes, and of thinges that were done in that tyme, showing the reason why Christ was not worshipped at Rome. The Romaines had this custome, not to Canonize any newe God (although the Emperour woulde haue it so) without the approbation and consent of the Senate, the same well appearinge in all the Romaine Edictes and histories, wherein is defended to receiue any Straunge GOD wythout the authoritie of the Senate, and that by reason of the great inconuenyences happening by the lybertie that euerie one tooke to patronise himselfe with one GOD a part, as may be séene in the times of the Bachanales and other seasons.

It happened that Pilat who had giuen sentence of death against Christ, notwithstanding he was stubburne in hys opinion, yet being conuinced both by his conscience, and the certainty he had of the restitution of him whom he had condemned to death: Aduertised Tiberius the Emperour of all that had passed, touchinge the death and resurrection of our Lorde. The Emperour, obseruing with this report, the opinions and great renoune that went of his passion, wrote to the Senate, that it were good to canonize Iesus Christe for a God: But the Senate, whether it was for that they were not called to the first consult of this matter: or that they would not make thinges so easie to the Emperour, [Page] specially in a case of so great importance, fearing it woulde growe to example and consequence, helde opinion contrary to the Emperour, and would not suffer that CHRISTE should be worshipped as GOD. Whervpon the Emperour published an Edicte againste such as woulde accuse christians, the deuill hauinge then stirred vp the Iewes and Gentilles to persecute those that had receiued the gospell, by which it came to passe that in the time of Tiberius the christian church was somwhat in rest the gospell fructifiinge greatly amongest the gentiles. Thus much for Tertulian, who durste not haue written so in his time, if thinges had passed otherwayes: For, then was Rome in her estate, and statutes of the Senate were diligently preserued by registers, where vnto Tertulian sendes the gentiles, referringe them to their proper actes and ordinaunces, wherein they may finde that the first persecution againste the christians was in the raigne of Nero: In all these are ministred many thinges of consideration, declaring that the affaires of the gospell haue bene managed by a special prouidence of God: For firste, GOD so wrought that Poncius Pilate who had passed CHRIST to execution, bare witnesse to his Father of the greatnesse of him whom he had condemned: Secondly the lawes of the Senate and contention that was betwéen the Emperour and the magistrates, make good fayth and proofe, that the refusing to canonize christ at Rome, was not by any default that was founde in him, but by reason of the vaine ordinances obserued there, by the libertie of which they had power to accept for GODS such as they woulde, and reiecte whom they helde not acceptable. Besides, the greate prouidence of GOD is knowne in this, that the diuinitie of Iesus Christe being sufficiently iustefied as wel by his workes as by hys holy doctrine, yea by the testymonyes of his enemyes: yet he would not suffer him to receiue this dishonour to be accepted of the people of Rome for god, and much lesse to be compared and placed amongest theyr [Page] false gods whom they worshipped, he which was true God, and had preached that there was but one God, and that al others were nothing els but abusers and spirites of the Deuill. This prouidence also shewed it selfe great in this, that albeit the Emperour was no christian, yet he forbad vppon great paines to trouble, persecute, or to accuse the christians: the same being the cause that the gospell was published in his first age, and that the gentilles and Pagans gaue eare to it: to the end that when the great persecutions should happen, the church might be found to haue some foundation, and certaine troupes of christians vnited by the holy word of the gospell. And therefore we haue to conclude, that all these things and accidentes haue ben guided & gouerned by the wisedome of God, séeing they serue to the approbation of so high a mistery. For our seconde testimony we will vse Plutarke, a Pagan borne and of no small authoritie amongst them, and at no time well disposed to the christians. He thinking to set downe a reason why the Oracles of the gentilles had taken ende, aledging many thinges according to his blindnes, and without any knowledge in the affaires of God, recites an historie by the relation of a frende of his of no small authoritie and knowledge as is suggested. To this was referred so much the more stabilitie of faith and credit, by howe muche he makes it to happen in hys time.

He saith that sailing into Italy, and being in a shippe accompanied with his said frend and many others, about the euening they fel with the coast of certain Ilandes now called Cuzolares confining vppon Italy, There the winde failed them, and by that necessitie were driuen to go on shoare in one of those Ilandes called Paff [...]e. Before the mariners had supped (the Sea being at a softe and still calme) they hard a voice comming out of the Iland which called one of the patrons of their ships, beinge an Egiptian, and had to name Tamus: which was vnknowne to many of the company, [Page] suffisinge to see him a Captaine and Gouernour amongst them. This voice calling him thrée tymes, he aunswered but to the thirde, as kinge what it would: to whom the voyce replyed aloude in these wordes. O Tamus when thou shalt ariue at Salus (nere to the Jle of Corfu) tell them that their great God Pan is dead. All the Nauie fell into greate feare and trouble of minde with the sounde of the voyce, and consulting what was to be done, Tamus to whom was committed the confidence of the message, resolued, that if the winde serued, he would passe by the place assigned by the voyce without saying any thing, giuing no other credit to it then as a vision or illuding suggestion, but if the winde sayled, then he promised to performe the imbassage. Accordinge to which resolution, the wynde abating, he was dryuen to rest at anker euen in the same place. Tamus standinge vppon the vppermoste hatches of the shippe, began to erye with a loude voyce The great God pan is dead. He had no sooner ended his spéeche, but there were heard generall lamentations, sighes, sorrowes, skrikinges, with straunge and wonderfull voyces, and that in maruelous multitudes. This accident was forthwith caried to the knowledge of Tyberius the Emperour, who raised all possible diligence to vnderstand what might that GOD Pan be that they sayde was dead, wherein the wisemen and wysardes of that time, aunswered him according to their superstitions and vaine coniectures. This Pan was a God which the gentiles worshipped, there being many other Gods of that name. And this happened about the time of the passion of Christ, as may be gathered by the yeares of the raigne of Tyberius the Emperour. In déed Pan in gréeke signifieth, al. Wherevpon many do gather that al this was spoken of the death of Iesus Christ, true God and lord ouer al things. But because the gentiles held Pan for a God, there is good congruency to take the death of this Pan for the spiritual death of the Prince of deuilles, for the destruction of his kingdom, [Page] and the ruin of his errours by the which he hath kept in captiuitie all mankind. To this are conformable the noise and voyces of the spirites complayninge and lamentinge the ruin of their Prince and his spirituall death, being nowe made naked of the strength and forces wherwith he oppressed and vexed mankind. The same author affirmes that about the same time one Demetrius passing by the yles Orcades neare to England, was tolde that not long since, there was heard great whispering and howlings in the ayre, and many fearefull thinges séene, the wyse men of those Ilandes construing those prodigious things to ye death of some great god, which opinion hath some reference with the iudgemēts of ye other woonders. But these strange sights & significatiōs in the world, interpret in true testimony and iudgement the strangnes of the death of our souiour Iesus christ, and of the victories which he hath obtained, together with his triumphant glory.

The third testimony we may draw from Traian the Emperour, a Prince Pagan, & albeit much resolued into pagancy & a great persecutor of the christians: yet so qualified by the truth of the gospel, that he was constrained to moderate his crueltie, though not so much as he ought, yet so farre as ministred ease to the godly. Plinius Secundus established hys deputie in Asia against the christians, aduertiseth the Emperour that he founde no other ill in the christians, but yt they made certaine assemblies, not to erect any Monopolie, nor to commit theft, nor to vse ribaldrie, nor practise deceit, not to desier the goods of others, nor to execute any vylanus act: only the cause that they assembled together, was to communicate in common and necessary actions: as to eate & drinke together offring no hurt or preiudice to any That which hée found most wicked & ill in them was, yt they were adicted to a certain superstiton, not declaring it, and so concluded that there was no ill in them. This was in the beginning of our christian religion, & yet in that time the professors of it were [Page] bitterly persecuted. But notwithstādinge they were accused and suffred imposition of great Crimes, yet when they came to the triall and proofe (no small matter amongst people Pagans) they were holden so guiltles, that euen their ennemies gaue testimony of their innocency (the Deuill notwithstanding keping them so blinde, that they had no iudgement of that which they did, nor vnderstood what they pursued, and much lesse knew what they were whom they caused to die so cruelly.) Plinie foūd thē not culpable in any thing except a certain superstition, and yet without an apparance of il: he estéemed it superstition to beléeue that one man dead on the crosse was the sauiour of all men, not considering further ye groundes of this religion. The assemblies they made were chiefly to celebrate the sacrament of the supper, which contained a greater mistery then Plinie could finde out. But the Emperour hauing this aduertisement from his deputy, forbad ani more to enquire against christiās, willing notwtstanding yt such of them as were attainted & conuinced, should be punished & corrected. Tertulian deriding this edict, exclaimes against it saying: oh ordenance confused & foolish: he forbids inquisition because they be innocent, and yet leaues liberty to chastise them as offendours, in one instant he pardonith, and yet he is cruell: he confesseth innnocencie, and yet dissembleth it: if he will punish them, why defendes hee information against them? And if hee will not haue them enquired vpon, why doth he not absolue them? There are established in euery Prouince prouostes to apprehende and imprison théeues & robbers: and euery one hath liberty to kill a publike enemie, and to execute such as the lawe hath conuict of treason: But alone touching the christians, it is not suffred that they bee cifted as offendours, and yet is it lawefull that euery one accuse them, as though they bee thinges different to cutte of any one as an offendour, or to present him as a malefactor: Wherein thys Edicte suffereth thys contraryetie, denyinge information [Page] and enquirie against the christians, and yet leaues libertie to punish them if they be found guiltie. For, if no man informe againste a christian, howe shall he be founde guiltie? And in case of information, what meane is there to accuse him, and so consequently to punnishe him not findinge hym culpable of any thing. So that the Emperour would that they were punished not as culpable, but only for that they were Christians. In all which as may be discerned the testimony which the firste Christians had of theyr proper ennemyes, together with the simplycitie of the statutes by whose meane they were persecuted: Euen so in all these thinges is matter tending to the aduowing and iustification of our iueice.

The Fourth testimonie wée may draw out of the doings of Adrian, a Prince Pagan and dieng in the same superstition. Who, vpon the viewe and consideration of certain inhihitions deliuered to him in writing by Quadratus a Disciple of the Apostles, and Aristides a Philosopher conuerted to christianitie, dispatched commissioners to his proconsull of Asia, enioyning him not to molest the christians, for that they are and beare the name of christians. He had not sure erected this Edict, had hee not bene well informed of the innocency and iustice of such as followed christian religion, and had some taste by the doctrine of Quadratus and Aristides of the reasons appertaining to the mistery of the gospel. For he deuised to builde Temples dedicated to the seruice and woorshipping of Christ, wherein his counsell restrayned hym, alleadginge that in that example woulde be generall conuersion to christianitie. In this may be discerned the conscience of his councellours, who stoode vpon no other impediments, but a certain feare that by yt meane the multitude would come to ye knowledge of ye truth. Those tēples that he did build were not subect to idolatrie, neither would he suffer customes of superstition, beeing for those respectes [Page] called the temples of Adrian.

Marcus Antonius Aurelius, declared in fauour of the christians, that they worshipped the immortal God: he gaue libertie to whom would be a christian, and forbad expressely that they should be molested.

The Emperour Alexander Seuerus published a lawe in grace of the christians, that they should not be persecuted, and much lesse restrained to vse publike conference and action of their religion: he had hanging in his Oratorie the Image of a Crucifix, and deuised to builde a Temple wherein Christ should be worshipped, but he suffered many impedimentes that drew him from it. All this was wrought by Gods prouidence, foreséeing that the Sauiour of the worlde shoulde not be put amongst other false Gods. This Prince in all his deuises and spéeches had great familiaritie wyth this principall point of christian discipline. Not to do to an other that which he would not haue done to himself: wherin was good declaration that his conscience could not denie that truth which those men professed that were persecuted of the world.

Ʋalerius Maximus the Emperour was a great vexer of the christians, yet the truth of the gospell, and the chastisementes of God which he had bitterly felt, made him oftentimes reuoke the straight and seueare Edictes which he had ordeined against the christians, giuinge libertie to who would professe the state and opinion of christianitie, and they not to be vexed by any persecutions. All these men and great Princes were sworne ennemies to the religion, and died in their ignorance and blindnes, whose testimonies are of no small effect against the ennemies of Christ. For, when they ceased to vexe and persecute the church, and beare fauour to the christians, it procéeded of none other motion thē of the puretie of religion, and of the iustice and innocencye of those that professed it, together with their constancie in all actes of vertue, bearing withal a setled hatred to all vices: [Page] They saw also the sundry maruelles and prodigious things which were don daily for the reformation of that doctrine, and felt the anger of GOD and his chastisementes thundered vppon such as persecuted the churche. So that it séemes that in those thinges was a spirit enforcinge those mightie Princes to testifie for that doctrine and beare fauour to it, to the ende that on all sides errour and falsehoode might be driuen away, as béeing not hable to remaine where the lighte of the gospell should dispearse his beames. In that time when the gospell began to be planted and sowen, and that the name of a christian was so dearely solde to him that bare it: the prouidence of God raised a meane to remoue the crosse from the churche, to the end shée were not so oppressed with persecutions, as not to haue leasure to recouer breath and eftsones take fresh courage. Thys respitte was giuen by the meanes to haue conuersation with the Pagans, and yet remained from the Emperour Tiberius vntill Nero, who was the first that persecuted the primatiue churche: yea this persecution brought greate slaughter to the christians, euen to the principalles of the church, and Christes Disciples, hauinge brought to perfection their race and course, and accomplished all those thinges that appertained to their time, and for the which they had bene myraculously preserued. The Emperour Domitian contynued this affliction, and by him notwythstandinge the goodnesse of GOD wroughte a meane to cease and remoue all those tormentes, for that by the hate which Domitian boare to the doinges of his predecessour Nero, he with the Senate brake all the statutes and ordenances of Nero: By which was ministred to the churche good oportunitie to reenter into comforte and courage, bringinge some reste to the gospell, the better to haue it communicated in some sewertie, and to plant it with greater power: So that in good viewe and consideration of these affaires and actions, we may discerne in these discourses [Page] of the christian church, a woonderfull fauour and prouidence of GOD, séekinge on the one side to proue and examine his churche by a rigorous crosse, shewinge her the traces and steppes of her Sauiour, to the ende to followe hym: and on the other side, he exhibited a Fatherly loue and incomprehensible prouidence, making her truly to se, that neither the furie of the kingdome of Sathan, nor the rage of his ministers, are sufficient to supplant and roote it out of the worlde: yea hauinge on her part the infinitte power of GOD, she shall stande eternally, and yet the worlde not know the meane how she is preserued. By this meane also may bee discerned how readily and feruently the yre of GOD is kindled againste the aduersaries of the gospell, séeinge that all the Romaine Emperours which persecuted it, suffered wicked and monstrous endes: As of the contrary, such as were moderate and temperate, founde fauour with GOD, and were lesse punnished of the world, laying them in comparison wyth Nero, Domitian and such other like Princes whom the Deuill helde in hys deuotion to persecute the churche. By these meaness the Prymatiue churche was mayntained sometimes in one estate, sometimes in an other, vntill the raigne of Julian the Apostat, who being a christian in hys beginninge, was seduced by Libinius Sofista his schoolmaister to abandon Christian faith, and restore Paganry, together wyth the sacrifices and superstitions which had bene abolished by the lighte of the gospell. By these it is woonderfull to see howe christian faith encreased, séeinge the impedimentes of persecution that were raised against it: But much more are to be woondered at the respytes, succours, and comfortes which euen her proper ennemyes ministred vnto her, as well appeareth no lesse by the relation of those myghty Princes & Emperours before declared, then also by the persecution of this Iulian, in whom Gods prouidence wrought [Page] no lesse benefitte and fauour then in any of the rest: séeing that notwithstandinge this Prince persecuted the church with greater arte and hate then any of his predecessours: yet God forbare not to raise her into an estate of great spirituall prosperitie, this tirant séeing as well in his life as his death, euident tokens that God was his enemie. For, euen in his time the gospell was preached and receyued by the greatest part of the world, by which, the wisedome and goodnes of God disclosed manifestly, that that which floated and florished in despite of the industrie, crueltie and power of the worlde, was come from Heauen, from whence was ministred vnto it all fauour, succour and ayde.

The Originall of tirrannie and Idolattie, together with the punishments of tirantes and Idolators: how Abraham was chosen chéefe of the Hebrewes.

YOur letter, no lesse full of modestie and swéetenesse, then replenished with doctrine and iudgement, bringes no small delight to me, for that to your déepe science already in thinges, I finde remeyning a zealous desier yet to know more: wherin I can not but accompt it to belong to my office, to adde to your zeale and trauell, my faith and diligence, though not able to teach you further, yet, as touching the request of your letter, to shew my opinion, leauing it to be controlled by that fauour and wisedome where with you are wonte to measure and iudge the errours of your frendes. But touching the matter, as you haue to remember that out of the race of Cain, issued Nembroth the great tirant: Who, by his ambition and pride subdued all men and Nations of his time, enforcing them to liue vnder his tribute and customes: So, there is no doubt but these tirranous spirittes are most hurtfull to the world, and by the [Page] Scriptue reputed as ennemies of God: For, their desier to heare rule, makes them breake all order of iustice, bearing no regarde to lawes nor ordinaunces: Yea, in respect to encrease & maintaine their principallitie, they giue suffrāce to all men to be insolent, with liberty to committe disordered actions. In ye time of Nembroth were many possessed with this wicked spirit of pride and ambition, who assemblinge together conspired to builde a tower of incomparable rate of height and measure, to the ende to perpetuat their name and reputation amongst men. But God, beholding their arrogant intentions and willing to manifest the wickednesse of that tyrannye, and presumption of that pryde bréeding so many miseries and euils, let fall his anger vpon them, confounding in such sort the Tongs of the builders and workmen, that one vnderstoode not an other, since they all spake vnknowne and straunge Languages. Afore the foundation of the Tower of Babilon, there was but one language in all the world, God then inflicting vpon the earth a wonderfull punishment by the confusion and diuersitie of speaches. But thus it happened that the first men hauing lyued but vnder the vse & knowledge of one tongue, and now béeing in confused & deuided into many, dispersed themselues thorow the worlde, by whose posterities haue bene continued all those diuersities of languages that now reigne. This diuision of tongues was the cause that the Tower of Babilon was not ended, by which occasion also, the Princes of the earth leauing their tyranie, were driuen to search new coū treyes to inhabite euery, one following his language as an ensigne sunder the which they might plant and multiply. By this diuision of men and Countreys, people fell into so great erors, that forgetting the doctrine of God,Idolatri tooke his beginnig of infideliti. together wyth the promises he had made to men, the most part of the world became Idolators, declining to such superstitions as the deuill inuented dayly to aduaunce his purposes. So that Idolatry toke his beginning of infidelitie, and the [Page] wicked inclinations of men, deliting leaue the right way & to folow that that leades to perdition. To this was much helping the forgetfulnesse of the trueth, and the negligence of men caring not to folow religion and doctrine and much lesse to teach it to others. An other originall or fountaine springes of the loue of our selues, called Selfeloue, together wyth an insaciable will which men haue to put themselues in libertie, inducing them faythfully to searche a thousand waies for their satisfaction, and by some meane to inuent abhominable Superstitions, whervnto the deuill is so readie to minister assistance wythall the art and fauor he can, that poore sinners, to make them the more hardened and desperate, fixing vpon certaine faulse and deceitfull experiences, attribute in the ende, dignitie to any thing of the which (according to their coniecture) they had receiued ayd or answere. In other places, they haue a certaine feare in their consciences which restraines them to demaund of God the things which themselues estéeme to be wicked & dishonest. By that it comes to passe, that they are pleased with the seruice of these faulse gods, who care not but only to be serued as gods, wythout regarding whether the men be iust or vnrightful. For seing these dissembled Gods be deuils, in déed, & passible to all actions & councels of deuils, they are of cō mon congruency, enemies of iustice, & frends to wickednes, those be the preparations that the deuil finds in the harts of such as he hath enchaunted, abusing them with perswasion that there is a god of battels, & another of robberies, a God of drunkenes & another of whordome, all these Gods béeing most delyted with such as most are giuen to dishonest acts, infidelity also (the root of al sinnes) was one cause why those miserable people were ignorant of the greatnes & power of god: yea, they could not be brought to beléeue that one God was sufficient to furnish perticulerly al things necessary to the vse of men & seruice of the world, of this came the plurality of gods, men belieuing that they were restrained to precinct [Page] and limit, & that euery god had his perticuler estate to gouerne: Of which sprang the first Idolatry, for some worshipped the Sunne, with many other triffling and dishonest things, & others did worship to deuilles which abused them by illusions & oracles, yea somtimes by certaine aparances of remedies tending notwithstanding to their ruine. This blindnes was suffered by the iustice of god to punish such as leauing the light, run after darknesse, making themselues iudges of their proper affections, & ruled their hartes according to ye same how good or euil so euer they were: in which respect god willing to punish those vices & excesses, suffered the deuill to raise faulse signes & miracles, euen to aduance the destruction of such as fell into spoyle by their infidelitie and multitude of their transgressions.

And albeit Idolatrie was great before the flud, and that the worlde pursued alwayes his first corruption, béeing stirred vp by the Deuill who induced men to a forgetfulnesse of God: Yet, the mercie of God who had not forgotten his Promises made to mankinde, so prouyded for the effect of his Promise, that he chused a People particular to reestablish wyth him the trueth of his Promises and alliaunces: To them he gaue a perfecte lyght to guyde them agaynst those Darkenesse and obstinacies which the Deuil raysed agaynst them, he established lawes and ordinaunces touching the Seruice of Religion, wyth expresse Commaundement that they obserue them, and bée attentiue to the worde of God the better to arme them agaynst the suttleties, suggestions, and illusions of the deuill. So that there is (no dout) but this people was chosen to be a grayne wherein should be preserued the puritie of the séede of the doctrine & ye assurance of ye mercy of god, seruing withal to declare how wonderfull God is in his works & to remaine as a mirror to all natiōs to serue & honor but one God, confounding al other Gods, as faulse and of the deuil. In effect God saw good to continue the roote and stocke of [Page] his truth to his people whom he had chosen, to the ende the worlde might know that he drue to him his people by other meanes then did the deuil, wyth whom it hath ben alwaies familiar to lay snares and suttle traps to intice the frayltie of men.Abraham chosen chiefe of the people of God. Ouer this people of god Abraham was chosen chiefe and leader, as afore him were appointed Seth and Noe. But Abraham being a Chalde, and lyuing amongest an Idolatrous Nation, God sawe good to make a choyse of him and call him to himselfe, cōmaunding him to abandon his countrey and kindred, and go whether he would guide him, promising to make him great, yea, euen a mightie ruler ouer a large people. All this conteynes as yet nothing but misteries of the diuine wisedome and of workes of iustice and mercie. For first, God chused for chieftayne of his people, a man who may serue for example to all posterities succéeding him, for Fayth, Loue, Obedience, Truth, Iustice, Pacience, Charitie, knowledge of Sinne, and lastly for all, whatsoeuer may concerne the Honour and glory of God, and his Seruice. He was called of God to Serue as an example to his newe People, and all others, and in whome God would expresse wyth what fauour, support, and ayde, he followeth those that serue and honour him. To him all Princes and principall guides of people, ought to confyrme and referre their councels & actions, for God loues such as he as he was. But now to retourne to Abraham. God commaunded him to forsake his countrey and the Religion of the Chaldees: Wherein first of all he shewed how hatefull that people was to him for renouncing his worde, yea the more fully to Punishe them, he tooke from them the Companie of a Personage which had knowledge of this Diuinitie and frueth of his worde. This is it that the Prophete meanes saying, Wee haue Ministred Medicines to Babylon and yet shee hath receiued no Cure, and after wee haue abandoned her euery one. &c. Euenso the obstinacie of the Chaldees agaynst the Doctrine of Abraham [Page] deserued to bée forsaken as a thing abandoned of the Phisitions.

Secondly it may be sayd that Abraham was withdrawen from his Countrey, for that for the most part God bears vnto his such proportion of fauor, that he withdrawes them from il companies, & consequently from the punishments and corrections which he holdes readie to thunder vpon the heades of the wicked. By that meane he drue Lot out of Sodom, and preserued Helias in the time of famine, shewing in them the great care and speciall prouidence he hath ouer those that serue him. Thirdly in this euocation of Abraham is taught how néedeful it is to such as séeke to be of the nomber of Gods People, to be deuided and drawne from vices, and that they fixe not vppon the abuses of this world, séeing they ought to be a People seperate, and Subiect to no Communitie or traffyke wyth Sinners, and Idolators. For that cause the Scripture calleth the Children of God Banished and seperate from all men. Esay also Exhorteth the Faythfull to retyre from the Companie of the wicked, but specialsy suche as are Gods Seruauntes and Sacrifycators, ordeyued to accomplishe the Statutes and Commaundementes of God. Abraham issued out of the Region of the Chaldees vppon the assuraunce of Gods Promises to make him a guide & leader of a mightie people, and wythall to purchase such renoume and fauor, that who blessed that people should be blessed, & who accursed them should partake with the same, and that out of his séed should issue he that should bring felicitie and blessing to all the nations and kinreds of the earth. This promise is a reuiuing of that which had béene made to Adam and Heua, whereof the certayntie séemes to bée so much the more great, by how much God assigneth the Séede out of the which should issue the Messias and Sauiour of the Worlde. By this may be considered the great rewarde that such may hope for as followe [Page] the Lorde béeing called to the obedience of his Commaundements, and are withdrawne from the delights and vanities of the worlde to followe bitter thinges, and of harde disgestion. For as God sheweth the fauor he beareth them chusing them for his seruice and aduaunsing them aaboue all others: So doth he also expresse the perticular care he hath ouer his chosen, whom if he aduaunce on one behalfe, he doth also priueleadge on an other. But notwithstanding all those promises, Abraham forbare not to endure much, and to beare his Crosse wyth much trouble, following alwayes the eternall will to shew that the bountie and iustice of God are pefect in all his workes. And albeit he liued in great perplexitie and pouertie and suffered many tribulations and persecutions, yet God deliuered him, and made him prosper that he was riche, mightie and victorious ouer his enemies. This is the true Image of the way of God and truth, and to it God calles vs wyth milke and delytes, as nursses vse to intice little Children, to the ende we know that all his wayes are founded vpon mercie and trueth, and that he is vpright in his worde to the iust, leauing vs to folow him by that way, & obey him as knowing his will to be readie enclined to our health and benefite the same béeing the true ende and purpose for the which he hath chosen vs to serue his turne of vs.Persecutions are necessary for our felicities. Touching the crosse and persecution which Abraham suffered, they weare necessarye to his felicitie. For God vseth to proue our fayth, to showe by effect what loue wée beare him, and what patience and Charitie wée haue, shewing wythall how much the worlde is our enemie, declaring it selfe for such one in all his actions, and that God onely hath created and redéemed vs, and onely ministreth all fauour to vs, to the ende wée should call him to our ayde in our necessities, and confesse him, whereby the remorce and féeling we haue of his [Page] mercie may enflame vs to yéeld him thanks. And that our fayth béeing tryed by the fire of tribulation and temptation, the vertue of our patience may encrease and our hope growe stronger dayly to resiste Sinne and the Worlde, vnder Assuraunce and Confydence of the Bowntie of God.

So that Abraham a man iuste was led in these Accidentes somtimes in glorie, and sometimes in tribulation: by the Contemplation of whose lyfe, all Christians may know how God handleth his chosen, and of what Condition hée will chuse them, and wyth what courage hée will haue them learne to worshippe him. Abraham issuing out of the Lande of the Chaldees, Ledde wyth him Sara his Wyfe and Loth his Nephewe, together wyth all their Familie that was in Haram Instructed in the trueth of GOD according to the Reuelations that hadde béene made to their Predecessors. And from thence he went into the Region of Chanaan following the ordinaunce of God. The Chananites weare Idolators, and a Nation more Dedicated to Vices then any Clymatte of the worlde. By which meanes Abraham leauing one Countrey whose People weare nothing worth, was ledde into an other where the Inhabytauntes were worsse, and all thys by the wyll and ordinaunce of GOD, whose Mercye doth in suche sort Dispose his Actions, that what hée takes from some by Iustice, hée géeues to others by hys mercie: In suche sort that the Ende of his Woorks is alwayes good, although the wisedome of the world estéeme it contrarie.

This was one Singuler ill amongest other Wicked thinges whiche the Chaldees hadde, that béeinge Blyssed wyth the Presence and Industrye of a Vertuous Personage, Preachinge and Teachinge them the Truethe: [Page] yet they made no accompt of his Doctrine, but dispised him and his aduertisementes. And therefore God depriued them of that benefite whereof they had made themselues vnworthie by the resistaunce which they shewed agaynst his worde.

Touching the Cananits as they were the most wicked race of the Worlde, so they had not as yet the knowledge of the trueth: In which respect it pleased the goodnesse of God to Communicate it to them by the meane of Abraham, whom he ledde into their Countrey: which benefite torned afterwardes to their great condemnation, by reason of their reuoltes, stubburnesse, and obstinacie, by the which they prouoked the Ire of God against them. Of the contrarie the fayth and patience of Abraham was well proued amongst this rebellious people the more to make him séeke his succours in God, who had drawne him out of the Land of the Chaldees.

God had determined to giue the Lande of Chanaan to the people whom he had chosen in his presence, shewing the greatnesse of his mercie towardes suche as follow him, to whom he giues Lande & Heritage. And of the contrarie, to shew his Ire agaynst sinners by the Punishement which he made of the Chananits & other nations possessing the said Lande. For this cause he willed that Abraham after the passion of many tribulations should dye in that Lande, to confyrme to him his promise, and to impatronize him of that Region for and in the name of suche as should discend of him. And long time after, yea, when it was impossible to men to occupie that Lande, he gaue that inheritaunce to the Children of Israell, to shew that he was iust and that his Promises were certaine. So that Abraham béeing at Sichem a Towne of Chanaan, God appeared to him and Promised to giue the sayde Lande to his séed. There Abraham builded an Aulter and dyd Sacrifyce, calling vpon the [Page] name of the Lorde: There he endured great Tribulations, in which was established assured testimony of his faith and patience: and on the otherside the Lordes goodnes was with him, deliuering him of his troubles, and communicated that which should happen to his people, reuiuing the alliance made with him: he assured him that in his seede all nations should receiue blissing, and promised that he should haue a sonne by Sara his wife being already aged. Thus the familie of Abraham multiplied frō one day to an other, which he gouerned by the preaching of the word, and all to entertaine them in the obseruation of Gods commaundements and in his feare: The Lord then made alliance with him aswell in his owne name as for his successors, contayning these capitulations. First that Abraham and his, for following his truth and the obedience of the same, should bée his people, and hée would bée their GOD. That the séede of Abraham should serue him and reappose their hope in his promises made to them. That they kéepe the Lawes which he calleth Iustice, which hée had geuen them. Lastly that hée would bée their GOD, and protect and defend them in this world, and instruct them in the way to obtaine the life of the other world, pardoning all their sinnes in fauour and consideration of him which had bene promised for the redemption of man kind, and ordayned to surmount the forces of hell, and conquere the Deuill. In signe whereof hée ordayned that Abraham should bée circumcised together with all the male children discending of him and his whole familie, the same seruing as a monument and perpetuall memorie of the alliance made betwene GOD and them, and of the spirituall generation of the séede of Abraham, whom GOD adopted for his children in the name of him that was promised, by meane of which adoption this spirituall people should bée a continuall enemie to the old Serpent and his workes. From [Page] that time the people of GOD more obserued outward ceremonies then they had done. For, besides the sacrifices which they made, they adioyned circumcision, the same seruing them as a marke to declare outwardly the profession of their Religion, and that they should worship the only God which had geuen creation, and had promised redemption of their sinnes.

The Author aunswereth a congratulotion sent to him vpon the gift of a Bishoppricke.

I Haue receiued your Letter, and doe refuse the horse you sent me, not for that he is vnworthy, but because I am curious. reseruing such as you are to giue mée good counsell, and my other more welthy friendes to minister to my wantes:In aduersities riche men must giue remedie, and wise men minister comfort. For that aduersitie is truly vsed which expects his remedy of richmen, & his consolation from such as are wise. And béeing in the pension of the Prince for so many offices, and now raysed to the commidities of a large Bishoppricke, I sée not how I can suffer want, nor my friends to wish mée more, since to him that is already satisfied there remaynes no necessitie of further prouidence. The wiseman is contented and expresseth no want, but the mind of the foolish is subiect to care and thoughtes neuer being satisfied though hée flow in fulnesse,Liuing in the flesh it is harde to suffise the desiers of the flesh. so that his aboundance bréedes his extréeme pouertie and miserie. That man néedeth little that measureth his fill according to the néede of kind and not after the rage of couetous. For, the nature of man desireth little, but our opinion is neuer satisfied, yea liuing in the flesh. It [Page] is hard to suffice the desires of the flesh. It is no small perplexitie to a poore man to aske that he wanteth, but it is a great paine to the rich man to kéepe that which hée hath too much, séeing to gather riches the rich man is all alone, but to disperse them he hath too much company. This is one other accident that fortune bringes with it, that who riseth a foote in authoritie, encreaseth most commonly an elne in necessitie, for that nowe a dayes our chiefest trauayle resteth not so much to furnish our house, as to entertaine and féede our pompes. And albeit euery one is bound to procure that is necessary for him, yet withall hée ought to take héede not to affect or aspire to superfluitie: séeing if pouertie proue the patience of a good man, aboundance carieth light spirites into vaine glory and presumpcion: Yea, many there are who if they had not fulnesse of wealth, they would not with such swiftnesse followe vice and sinne,Riches are ready instruments to vanitie. for that riches are readie instrumentes to vanitie and apt cloakes to couer foule actions. I allow not for all this, that men should bée negligent to prouide things necessary for the vse of this life, séeing the néedie man can neuer haue too great contentment.The needy man can neues haue to great contentment. But great is Gods goodnes to that man to whom he hath geuen acompotent hauiour, enough to kéepe him from shameful pouertie: neither suffring want for the necessary supplie of his life, nor yet wallowing in that aboundance that may lead him to his destruction.

I am tolde Sir, of the great pleasure you take, and the many rewardes you haue geuen to the messenger that brought you the newes of my election to a Bishoppricke: Wherein I estéeme your liberallitie much, but consent no whit to the ioy and gladnes you féele. For that, if you knew aswell as I what charge lieth vppon the gouernement of soules, you would be more sory for my insufficencie, then glad that I haue accepted ye dignitie, assuring you yt such is [Page] the qualety of gouernemente of common weales and specially that of the Churche, that being of many desired, it is of few well exercised. It belonges to him that gouerneth to bée learned, the better to knowe what hée doth: Wise to find out how hée ought to doe it: Discréete to attend and take the oportunitie,Respectes of a gouernour. and resolute in the action of iustice without corruption or feare of any: otherwayes hée shall but bring paynes to his person, and leaue daunger to his common weale. All these condicious may bée of one man desired, but they are hardly foūd to méete in many: For, to speake in truth and libertie, there is no man so good, in whom is not some faulte to bée corrected, and many imperfections to bée remedied. And therefore for one man to call an other vertuous without flatterie, it is to giue him the greatest title of the worlde, séeing it is found by experience, that the name of vertuous, is of many desired, but of very fewe deserued.

It is not without sorowe to good men to sée many vaine and glorious mindes nowe a dayes delited to bée honoured vppon the superscription of Letters with these titles, most high, most mightie, most magnificall, or most reuerent, estéeming it to dishonour if most vertuous bée put in, and leauing that title, not for a Noble man but for personages of meane estate. To such men I aunswere, that to call a man most high, belonges to a Kyng: to bée intituled most mightie belonges to a Ʋiceroy, to beare the name of most magnificall belonges to be a man of great estate: and to bée written right Reuerent it behoueth him to bée a great Prelate: but to bée called vertuous, it is first requisit that he be good. Therfore in the accompt of reputation, it is more worthy to be called vertuous, then Noble or reuerent:It is more worthy to be called vertuous then noble or reuerent. For that the one title discends together with the dignitie, & the other is the reward of ye vertue which we vse: So that it fals out in good experiēce yt this title of vertuous [Page] is of many desired, and not greatly deserued. I assure you sir) I am already so full with the trauell of gouernement and to be a Bishop, that if as I haue determined it with reason, I could conclude it with opinion, I would with as good hart refuse the charge, as others would accept it with gladnes: For that my naturall inclination beares more to séeke out the swéetenesse of Philosophie, then to trauell in the bitter perplexities of pollicie. In this many will say I write against my selfe, for that such vaine worldlinges as I am employe not our skill and studie to search onely mediocretie to liue by, but to gather superfluities to serue our appetites, following not reason but opinion. And many doe I knowe in this world now a dayes, to whom of that little they haue there would yet remayne some thing, if they had none to content but themselues: but their endes tending more to satisfie that which their neighbours may saye, then to accomplish thinges which they are bound to doe: neyther the inheritance of their parents, nor the vse of their friendes can suffize their prodigallitie. And therefore both troublesome, daungerous, and chargefull is the estate of Princes and great Lordes.: For, that to get riches they are alone, but the deuiding and partition of the same is subiect to the will of many: Yea in that respect they are no other then trivutaries and subiectes, since that of all that they possesse, most commonly they haue the vse but of the least part. Wherein Marcus Aurelius writing to a deare friend of his, vseth this discourse. Many times it is agréeable enough that a man doe what hée would, but neuer is it lawfull to doe that hée ought not: For, to make warre against men, is oftentimes glory, but to bée at controuersie with reason is alwayes attributed to follie. There bée many men wise, but more bée fooles, and the greatest foote of all is hée, who béeing at rest in his house, searcheth with diligence elsewhere, troubles, trauayles, and perplexities. For, that [Page] for the most part hée reapes no other fruite of the offices and estates which hée searcheth abrode, then to suffer continually payne, care, and griefe at home: There is no doubt that to bée Emperour of Rome is not a greatnes aboue all the estates of the worlde. But waighing wyth his countenaunce and Maiestie the cares and infelicities that are annexed to the seate, there is farre greater securitie to followe a priuate lyfe, then to manage the affayres and trauayles of a Kyngdome. And because (good Pution) thou art so neare mée in friendshippe and opinion,In aduersities it is one comfort to knowe the vttermost mishap. I will debate it franckly wyth thée, though not so much for that thou desirest to knowe it, yet because it bringes ease to my harte to communicate my Fortune, as in all aduersities it is one chiefe comfort when men knowe the vttermost of their mishappes: But thus was the case.

The Emperour Anthonius adopting mée to his Sonne in Lawe, gaue mée to wyfe his Daughter, and for a Dowrie endued mée wyth the Empire, two thinges very honorable, and euen so not a little troublesome: For that to the gouernement of the Empire is tied great payne and trauayle, and in Faustine my wyfe is great difficultie of moderation and modestie. Herein thou hast no reason to maruayle so much of that I write to thée now, as to wonder wyth what discretion I haue so long time suffered it, assuring thée, that the trauayles of the Kyngdome shorten my lyfe, and the libertie of my wyfe diminished mine honour. For, shée béeing the Daughter of an Emperour, the wyfe of an Emperour, hauing with all the helpe of riches, beautie, and authoritie, shée forbeares not to vse the priuilege of her libertie not as shée ought, but as shée list.

VVomen rather desire libertie, then knowe how to vse it.This béeing a propertie anexed to most women rather to desire libertie, then that they knowe how to vse it. And that which worse is, shée will neuer suffer reformation [Page] of this error, wythout the preiudice of myne honour. So, that in a fourme of lyfe as this is, and wyth the felowship of a Wyfe such as is Faustine, it had bene better for mée to haue taken the state of a labourer, then to haue bene raysed to the place of the Empire. For that when the reckoninge is made, as there is no land so hard which the Plough doth not tourne vp, so there is no man so humble which will bée commaunded. I was neuer so well serued, as when I had but one Page, and now that I am Emperour, all men call mée seruauntes, and yet I am made seruaunt to them all. Wherein thou mayest sée a lamentable difference betwéene that I was then, and the condicion I liue in nowe: For when I followed the studie of Philosophie I had contentment of minde, where the pompes of the Empire so carieth mée into straunge spirites, that I haue forgot the vertue and Science I knew, and nowe am trauayled in infirmities which I can not auoide.

When I was a priuate man, all men held their eyes fixed vppon mée, and now that I am a Prince, there are fewe that employe not their tongues against mée, the same wel approuing, that as in Princes there is alwayes something to bée warned, so in Subiectes are many thinges to bée corrected. All this (good Pution) I debate wyth thée, to the end, thou owe compassion to my estate past, and beare pitie to that I am nowe, hauing neyther time to communicate wyth those friendes wyth whom I haue ben brought vp, nor oportunitie to séeke my solace in the sciences I haue learned: For, of the one side the cares of the Kyngdome doe carie mée into thoughtes and heauines, and on the otherside the libertie of my Wife leaues mée in trouble of conscience.

Thus Sir, touching the congratulation you sent mée for the Bishoppricke, you are aunswered by Marcus Aurelius, by whom you sée, it is more suretie to the man of religion [Page] and learning to follow the exercise of study, then to aspire after gouernment and rule: for that in the one he findes contentment with stabilitie, where the other ministreth nothing but passion, perplexitie, and perpetuall subiection to reuolution and change.

There are no greater riches then Honor, nor pouertie more intollerable then Infamy.

THese be the thrée things which aboue al others holde most affection in men, and which euery man kéepes in greatest recommendation. Helth of their persons, plenty of welth, and conseruation of honor and renowne. All which, as they import not little to the stablishment of our worldly felicitie, so to obtaine and kéepe them, I neuer knew any in whom remayned a desire and delite in life, who would not withall passe many perils to winne them, and suffer no lesse paines to weare them. To desire these things nature enclineth vs, and no law defends vs, since without Helth, without Welth, and without Reputacion, life is of no other vse to men, than a trée which bringes forth goodly broade leaues to shadow the owner from Sunne and weather, and yéeldes no fruit to féede him and his familie. But of all these thrée, with all the rest whatsoeuer, that which is and ought to be most deare, is the honor we haue and the good renowme we haue gotten: since honor only is the true stipend and effect of vertue, and all other things are the rewardes of Fortune. Yea Honor is so high and precious a temper,Honor the true reward of vertue. that without Helth and Welth it is much worth, wher those two without that loaseth their value. What hath that man that hath not honor? and what can be wanting to him to whom is no lacke of Honor? No man in office can administer well onlesse he [Page] haue honour, and in a common weale what can not that man do who hath reputation and fame? For, honour being [...] the merit of vertue, and vertue the ready instrument to get affection and loue, he is most worthy of authority whose vertue is best proued, and that man best hable to cōmaunde ouer a common weale, to whom the multitude giues opinion, iudgement and estimation of honour.The man of honour neuer dieth. The man of Honour (saith Plato) neuer dyeth, where he that is infamous & detected ought not to liue: Wherein he made an example in Thelemon the good, and Alcibyades the wicked, the one being the glory of Grece, Prou. 22. and the other the scourge and persecutiō of Athens. Better is a good name saith the wiseman then many riches and better to haue renowne amongest the good sort, then to be lord ouer ye whole world, ther being no such riches vnder heauē as to be wel thought of of men. But such is the infelicitie of mankind, that much lesse that the counsell of the wiseman is followed, séeing it is not once remembred. For that, what of the right hand and what on the left, what with conscience and what without, men take pleasure to banishe honour by little and little from their house, vpon condition notwithstandinge to suffer wealth and treasure to enter in great aboundance. In cases of mariage, if the woman be vertuouse and noble, it is holden for no portion, al men hauinge regarde to the value of her substance, and more embracing a thousand Duckattes in gold, then two thousand good conditions in the partie: Yea wée sée many maides now a daies rather chosen for their bewty then maried for their vertue. But to those matches GOD suffereth to happen many crosses, because who in his choise hath more regarde to wealth then to vertue, findes for the most parte that which hee feareth, and misseth that he desireth. For, if she be riche, her pride and stomacke are intollerable, and if she be faire she will leade him in suspition of her lightnes, if shée be young and not instructed, her nature carieth her with a swift pace into disobedience and dishonest [Page] practises: And if she be old without vertue, there is no more possibilitie to make her tractable, then without water to quench a flame, whose nature is neuer to cease to burne as long as he findes matter to féede his heate. So that to such as enter mariage with those corrupt affections, as there is small merit of pitie or compassion, so most commonly they want no time to repent nor matter to complaine vppon. Let your light shine afore men saith Christ to his disciples, meaning, that to the establishment of their credite was necessary they had good renoume, shining by their sinceritie of life not only afore God, but euen in the faces of men, the better to warrant their Doctrine. For that, as to a good and vertuous life succéedes an honest and iust renoume: So,That tale importes small truth, whose reporter is of no credit. to haue that beléeued which is spoken, it imports much that he haue credite that speaketh it: since in that tale is small suretie of truth, in whose reporter is no testimonie of credit. In cases of partialitie and faction, if there bée an hundred infamous men against one man of honour, his vertue onely will carie him to more authoritie in a common weale, then all the strength or subteltie of the others without credite. The whole countrey of Egypt had perished during the seuen yeares of famine, had it not bene for the credite and opinion which Ioseph had with Pharao. Destruction had falne vppon the Citie of Ierusalem by the warres of the Machabes with their neighboures, had not the reputation of Mathias the sacrificator ministred succour and sauetie to the whole common weale. If Helie the Prophet had not ben well thought of with the people of Jsrael, they had al become idolators, their inclination drawing them vniuersally thereunto. And in the great captiuitie of Babylon, had it not bene for ye estimation, credit, & holines of life of Daniel, Ezechiel, and the good old Tobyas, many Hebrewes had become Gentiles, where by the vertue of those men, many Gentiles were conuerted to the Hebrewes. So that in the texts of Iesus Christ, and the wiseman, is great [Page] congruencie of reason, séeing that all these vertuous personages brought stay & comfort to their commonweales, not by their wealth or huge treasures, but by their renoume & credit of honor▪ Spectaculū facti sumus Deo, 1. Cor. 4. mundo & hominibus: the other Apostles & I saith S. Paul, are set as spectacles from whence euery one draws his impression, & as whites whereat al men do shoote, and as guides after whom euery one ought to go. By whom let the Magistrates & gouernors of the earth learne to know what life they shuld lead, what vertue they should vse, and what credit they ought to haue: For, there is no man how simple so euer he be, who is not moued more with the good example he séeth, then with al the swéete words that can be spoken to him, since amongst men more doth prouoke to well doing the action, then the word. And therfore whether he be King that commaūds, or Prelat that administreth, or Magistrate that gouerneth, or Preacher that instructeth: let him first labour to winne opinion, to the end his doctrine may bring forth good fruit: For other wayes for one that prayseth that he saith, there wilbe many hundred to blame that he doth, since the affections of men are more led by example, then by perswasion or conference. Cepit Iesus facere & docere, the redéemer of the world saith S. Luke, was so auised in his doings,Actes. 1 and so wonderfull in that he spake, that he remained thirtie yeres in recouering good name, afore he published to the world his Doctrine. Who liues vertuously, although he speake neuer a word, yet he preacheth enough with the example of his life: where the euill liuer how good so euer he be in tongue and spéech, defaceth his vertues with the infamies of his life. Yea his preaching is but hipocresie, & his doctrine but error: since such as speake goodly things & do them not, are like to a Harpe which giues a sound to others and vnderstandeth nothing it selfe. The Turkes, the Jewes, the Indians, and Chaldies, although they differ from vs in sectes and languages, yet there is no difference in the desire of [Page] honour & good renowme, as being inuerted in the nature of man to desire to be frée, and labour to be honoured: For that of all voluble things, there is nothing more deare and precious then credite and renoume. And how holy and perfect so euer a man be, yet may he be subiect to contemne or reiect the reuerence that men beare him, and the presents that are giuen him: but touching the credite of his person, and reputation of his good renoume and doctrine, there are none that take pleasure to leaue them,Good examples drawe more to perfection then speache. and much lesse will suffer them to decline or diminish. For, otherwayes there would not be many followers of their life, & fewer to imitate their doctrine: Since, good examples only drawes to perfection, and spéech & language be but helpers to ye same. Yea, if in one man were met the forces of Sampson, the wisedome of Salomon, Commodities comming by men of honour and vertue. the courage of Caesar, the riches of Cressus, the science of Plato, and the constancie of Cato. If, with all these, his person stoode not in good renoume, and his life cō mended for good example, he were no other thing then a paynted fire that gaue no heate, or as a fayre visor that couered a foule deformed face. Men of honour and vertuous reputation haue many great priuileges, for good men desire to serue them, and ill men are made better by their example. Old men are assured by them, and the younger sort draw counsell from them. Yea on them are fixed the eyes, thoughts, and actions of all sortes of people, in whom their vertues haue wonne such affection, that if they be detected of any crime, yet it is accompted more to misaduenture then to sinne, and being accused of fault, the malice of their aduersary is cifted, and they cleared by the testimonie of their proper innocencie. For, this is holden a rule amongst the multitude, that men of vertue and such as haue feare to erre, beare more respect to honour, then eyther to life or goods: For that either earely or late the life dissolueth, and riches must be left, but in true honour & good renoume are layd vp our monuments of perpetuitie and fame so long as [Page] we liue, and after our death they lift vs to immortalitie: Hector of Troy, Achilles of Greece, Hercules of Thebes, and Caesar of Rome, had their seasons and meanes to determine their life, but to touch or take away their renoumes there was no power to time or death. For that euery one of them buried with him his strength, his riches, and his life, but their renoumes remayne subiect to no prescription, but as doctrines of perpetuitie are closed vp,Gen. 4 [...]. and reserued to serue the ages and posterities to come. Tell vnto my father all my glory saith the Patriarch Joseph to his bretherne, the first time he sawe them in Egipt: as if hée had sayd, go vp my Bretherne into the countrey of Chanan, and reioyce my Father, telling vnto him the great fauour that Pharao beares mée, together with the glory, honour, and renoume I haue gotten through out the land of Egipt. He did not recommend vnto his Bretherne to tell his Father that hée was on liue, that he was maried, or that hée had children, but only that hée was fauoured and much honoured, estéeming more (for our example) a little good ronoume, then his wife, his children, his goods, or his proper life. For that, in the first (being of vertue) is perpetuall stabilitie, where the others béeing transitory suffer reuersement and dissolution. When God called Abraham out of his countrey to passe him into the land of promise, he promised to make his name great, and raise his renoume aboue men on the earth. For, my condicion (sayth God) is not to haue friends if they be not honored. Wherein we may note that in recompence that Abraham abandoned his countrey, his friendes, his goods, and all other his long experienced felicities, yea béeing readie liberally to sacrifice his only sonne. Yet God promised him not patience, restitution of riches, nor long life, but onely to giue him honour, A grace not small comming from the hand of God, and a blissing great to bée bestowed on men. For, to whom the Lord giues honour for his person and glory for his soule, there resteth no [Page] more to make that man happy in the world, and much lesse to trouble God with further desires, since riches being to be got by industrie,Riches to be got by industry and fortune to be gouerned by wisdome. and fortune to be gouerned by prouidence and pollicie, and since sicknes and health are subiect to naturall causes, and short or long life limited by the will and resolution of God, what can be more required for the worldly glory of man, then to haue honour and credite, which is a treasure better resolued then riches, and cares not what pollicie can do against it? it triumphes aboue fortune, is not tied to the destinie of sicknes, nor subiect to the power of death, but as a thing not transitorie, it carieth men to immortalitie, and dieth not til heauen & earth come to their accompt. Spoliauit me gloria mea, & abstulit coronam meam de capite meo. Iob. 1 [...] I knowe not sayth the holy man Iob why the Lord hath set mée vppon the dunghill replenished with this deformitie of botches, the same making straungers to abhorre mée and mine owne people to misknow mée. But the thing that I féele wyth most bitternes, is, that hée hath taken my Crowne from my head, that is my credite, and defaced my glory, which is mine honour and renowme. Job, in his affliction lost seuen thousand shéepe, thrée thousand Camels, fiue hundreth yoke of oxen, and fiue hundreth she Asses, yet all these temporall spoyles brought not such griefe vnto him, as the losse of his renoume and credit, for that in this miserable life, there is nothing can be called losse,Ther is no losse in this life, but the losse of good name. but when we lease good renoume. What hath that man that hath not honour? What do we leaue behind vs, if we die not with renoume? Yea we liue in vaine if our life be infamous, since a man of naughtie reputation being slaunderous to himselfe, can not but bée also hurtfull to others. For that to such one the good sort will geue no fayth, nor the wicked any obedience, no man will suffer him as his neighbour, nor any chuse him for his friend: Séeing, of that qualitie are infamie and leprosie, [Page] that with their onely conuersation they infect a man. The man infamous and dishonored,The infamou [...] man not to be [...] trusted. standes so defaced in confidence and credite, that no man wyll trust him, and much lesse to bée taken for a publique witnesse, wherein sure the Lawe hath great conformitie with reason, séeing it is not conuenient in wisedome, equitie, and nature, to referre our goods and causes to the trust and direction of him, who can not kéepe his proper honour & reputation. Libera me Domine ab homine malo, Psal. 139. & à viro iniquo &c. If I haue any part in thée oh great GOD of Israel sayth Dauid, Ill renoume is accompanied with ill conscience. I beséech thée defend mée from him that is not a christian, and from a christian euil renoumed, since, most commonly ill renoume is accompanied wyth ill conscience: Wherein if any wyll say it is no generall rule that infamie and a corrupt conscience are coupled together (for that many are vniustly sclaundered) it may bée confessed, but wyth this addicion, that where the condicions of the ill man are instruments to detect him, the vertues of the good man kéepe him alwayes from sclaunder. For, vertue is of that force, that forth with shée disclaymeth, and proueth the fault not to bée in the abuse of the good man, but in the enuie that is borne him. Jn die illa attenuabitur gloriae Jacob, & marcescet pinguedo carnis eius. Esay speaking of the Sinagoge, crieth out:Esa. 17 figure. oh sorrowfull Sinagoge and vnhappie house of Jacob, know thou that when hée shall come into the worlde, that is so much desired of men, thy fatte flesh shall growe leane and all thy glory shall bée consumed, because thou hast bene a Rebell agaynst thy Kyng, & peruerted the Lawe. By the fat flesh of Israell was ment the Patriarches and Prophetes, and the glory of Jacob, was the renoume they had by reason of the Scepter and Priesthode. And yet in place of this fatnes, came féeblenes and leanes, & to this renoume succéeded infamie: For, after the Passion of Christ [Page] they had no more Prophets, and much lesse gathered honour or renoume, the wordes of Esay being truly and fully accomplished, for that after the death of Christ the Citie was destroyed, the temple reuersed, the priesthood finished, the Scepter confounded, the lawe expired, and the whole people so dispersed, that euen till this day, they haue not recouered their honour, nor restored their common weale. Here it is not without misterie that the Prophet sayd that altogether their fatnesse should not bée consumed, but that their glory should decline, and their fatnesse become leane: Geuing to vnderstand that for their greater punishment, God would not altogether destroye that people, but so appoynted that thorowe out the world, and to the end of the world, they might wander in sorowe, feare, captiuitie, pouertie, desolation, dishonour, and infamie, neither obseruing Law, nor acknowledging any Kyng. By all these let vs bée taught how much wée are bound to estéeme honour, and with what griefe wée ought to féele the losse of it,God oftentimes takes away our honor for our offences. séeing that as GOD doth geue it of his speciall grace, so also hée takes it away oftentimes for our offences.

The Author modestly reprehendeth his friend for not yéelding to his request.

I Vnderstand (Sir) that you make no lesse vaunt for denying my request, then I was shamefast to desire you, which hath giuen mée some occasion of debate eftsones betwéene your authoritie and my iudgement, and your frowardnes and my condicion. The man that doth ill is but simply wicked, but hée that glorieth in [Page] his ill, is not wythout a Sipirite of the Deuill. For, as the Condition of the Deuill is inclyned to deceaue, so the nature of the vayne and Frowarde is hardlye Corrected, and therefore to the Glorious and Obstynate manne it is in vayne to géeue Councell, and muche lesse to minister Correction, since where reason yéeldes to selfe wyll, and Sensualitie suffereth no Councell, there the mynde is tourned into Partialytie and all the Senses resolued into Faction. I saye thus muche vppon the occasion of my Requeste to you to beare fauour to my Friende, to whom much lesse you Ministred any friendeshippe, séeing you would not once vouchesafe to bestowe an Aunswere to my Letter, an iniurie which I haue felt rather then Published, Considering that suche wronges as thys is ought eyther to bée thoroughly reuenged, or altogether Dissembled. I am not muche gréeued for that I dyd entreate you, since the Lawe of Nature leaues a Libertie for one manne to bée béeholding to an other, and amongest friendes that requeste ought not to bée intollerable whiche bringes as great necessitye to bée graunted, as reason to bée Demaunded, and wherein the greatest Preiudice is to him that denyeth it. But touchinge the wronge you offer to repulse mée, I will not enforce it wyth Argument and woordes, Since my hearte is not vnarmed wyth Patience to beare it, Estéeming it to a true effecte of my vertue to suffer the Iniurie, since you make no Conscience to offer it: One of the thinges wherein Caesar shewed most Courage was, in that hée séemed most gladde when the Senate hadde denyed him anye thing, Affirming that there coulde not bée a greater glorye or Renoume to his Person, then when hée was most importunate to aske, they were most readie to denye, expressing his great Power to forbeare that hée desired, and their slender reasons to reiect him. The Letter I wrot you conteyned thinges indifferent, neyther vnméete [Page] to be required, nor worthie to be denyed, perswading you altogether to beare more respect to my friendship, then remembraunce to the iniurie my friende hath done you: Wherein the griefe he published, and the request I made, ought sure to worke some impression in you, séeing that hee is no other then a Tyrant, who is not appeased by discréete Woordes, and mollifyed by pitifull Teares, that suffizing to Attonement betwéene man and man,He is a Tirant that is not appeased by teares which God holdeth for acceptable betwéene him and Sinners. And albeit no man ought to séeke his Reuenge, as by the same to throwe himselfe into destruction, Yet to him that is of base condition it is no dishonour to Reuenge, where to the man of might and Power, the most Honour is to Pardon.There can not be a more high reueng then to forgiue an iniurie- For, that in the World, there is not a more hawtie kynde of Reuenge then to forgéeue an iniurie by vertue: Notwythstanding I thinke there canne bée no rule certaine in the Action of Pardoning or reuenging wrongs: For that oftentimes the offence bringes wyth it that qualetie that it can not bée Pardoned wythout committing a newe fault. But the offence of my friende, for whom I wrote, béeing not of that Condition, deserued to bée forgéeuen in common Christianitie, and to bée dissembled of you bearing a Reputation to bée Discréete, Wyse, and not Passioned. Suffer your selfe to be sought to, since euen the greatest Princes are bounde to heare Suters. Mislyke not opportunities, when the necessitie of the partie deserues to bée pytied, and disdayne not to receiue good Councell, since amongest men there canne bée no greater Treasure. Otherwayes, if you bée Rigorous, harde and obscinate, albeit you may haue the Companie of many Neyghbours, yet assure your selfe to want the Solace that is to be looked for in good frendes. And so God giue you that you desire, and defend you from that you deserue.

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A Letter aduertising Parentes not to be Carelesse in the Education of their Children, and that a man of honestie and vertue ought not to suffer ill resort or lewde demeanor in his house.

WHen Rome stood in her best Prosperitie, it was defended that none should doe Sacrifice in the Temple of Minerua but onely the Matrons of the Cytie: For which cause they vsed to couer the Images of men at suche time as the Women prepared to their Action of Sacrifice. But afterwardes their curiousnesse was corrupted by the wickednesse of one Claudius, who watching his opportunitie, defyled the fayre Matron Obelina as hée founde her praying alone: Wherein, notwithstanding he was accused and detected of Sacrileage, yet hée so solicited for himselfe by cauteile and corruption, that for Money the Iudges absolued him, béeing promised wythall by his industerie to possesse in that sort and place the fairest Ladyes in Rome, which accordingly he perfourmed: So that this wretched Claudius not satisfied wyth his proper Sinne, labored to giue meane of offence to others. Wherein he brought more slaunder to the Romanes for the practises he made, then for his proper Transgression, for that the one was a fault of nature, and the other a wickednesse of corruption: By these I wishe yoou to bée aduertitised and rebuked, that in your house your Children are not onely Dishonest, but Couers also to the vices of others, which can not be without their great fault, and your iust infamie,For the vices of the Childe the Father deserues rebuke. for that in the vyces of the Children is due cause of Imputation to the Parentes. If you know it and Dissemble it, your Offence is the greater and if it bée [Page] not yet come to your knowledge it tournes to your more Negligence and Chalenge: For that the Wyfe and honest man ought to kéepe more accompt of the Honour of his house, then of the money in his Coffers, since Money may bée redéemed wyth Money, but the spotte in a house can not bée repurged wyth all the Treasures in a Kingedome. The great Sacrifycator Hely was not Punished somuche for the Sinnes of himselfe as for that he Dissembled the vices of his Children: which was iustly layde vppon him, for that the Father carefull for the vertue and instruction of his Children ought to féede their infancie wyth Doctrine, and frame their youth with Discipline: Haue regarde to your honour, and watch ouer your flocke Corret your familie, and abollishe from your house infamie lest you deserue to be accused of all, and of none worthie to be excused, assuring you that as a man of reason ought not to be called wise so long as he suffereth his sonne to liue in vices. So if you apply not the medicine in time, the disease of your infamie will grow incurable, and as a Cancker, spred thorow your whole Posteritie: It cannot bée denyed but inclinations much hurt young people, euen so I holde it the greater ill not to haunt good and vertuous companies, for that a wicked inclination may bée resisted, but an ill Custome is seldome forgotten, since there is nothing takes in vs more déeper impression then the thinges wherewith we haue continuall familiaritie, So that the father that will well gouerne his Childe, ought to holde him short, and cut of the libertie of his fancie, séeing that youth is not so tender to resist vices, as most harde and incapable to receiue Councell. Many and many be the faultes which men Committe in this worlde whose punishmentes God transferres to others, except the offence of the Father for the ill Iustitution of hys Chylde, whose Abuses and Errours resolue oftentimes to a Scourge of the Father for his negligence. For, how many vices the Father [Page] hath suffered in the sonne in his youth, so many sorrowes shall afflict his old age, as a due iustice for that he was carelesse. There is no honest man hath a more cruell ennemie,The Father ought not to suffer his children to be dissolute. then that poore Father who suffereth in his house dissolute children: For that where the hurts we haue by our enemies are causes to decrease our goodes, the vices of our children bring losse and spoyle to our honour. And where it may happen that an honest man may not receyne a blowe of his ennemie once in his lyfe, the enormities of his owne children are sufficient to make him dye euery hower: So that the perplexities wée haue sometimes by straungers are disgested as thinges happeninge by straungers, as the wound that is outwarde may gréeue but not perishe the intrales: But the displeasures passing in our house pearse déeper, and as a martyr languishe the harte euen to death: And therefore by howe much the Father beareth pittie to hys wicked Sonne, by so much hee vseth extreame cruelty againste himselfe: yea that day wherein he ministreth not correction to his Sonne, that daye doth he iustice of hys proper person, and sendes his renowne to question. The Romaynes had a Lawe called Faelcidia, by which the first offence of the Childe was pardoned, the Seconde punnished, and for the third he was banished: which Law if it were eftsones reduced to practise in these tymes, wée should not sée so many youth runne hedlong into vices, nor so many Fathers suffer blame for their negligence: But because Fathers doe not chastise, and mothers too muche suffer, the childe takes boldnesse in vice, leauinge to the Parentes occasion to lament, but no lybertye of remedie.

Where you wryte to me that you are old, & that your infirmityes make you weary, as though you liued to longe: I wishe you not to reckon your age so much by the nomber of yeares you haue lyued, as by the many trauelles you haue endured: For that to sensuallitie, to liue a hundred [Page] yeares séemes but a short time, and to the harte that is heauie and sorrowfull, the lyfe of a hundreth momentes is too long and wearie. It must not suffize you to séeme to bée olde,He onely is olde that puts ende to his olde corruptions. but you must bée so in déede, séeing he onely may bée called olde who puttes ende to his olde vices. For little doth it profite to haue your head Graye and your Face Wrinckled, if your lyfe follow younge customes and your minde Féede vppon Greene desyres, the same béeing the cause why Olde men weakened wyth vice and Sinne, are Subiecte to feare Death and to dye soone, béeing wyth nothing so ill contented, as to bée deuided from their vices.

The Author writeth to his Sister seruing in Court: Partly hée instructes her how to liue in Court, and partly satisfyeth her request vnder a short Discription of Loue.

WEighing wyth the nature of the place where you are, the qualetie of the affection I beare to you, I dout whether it were better to vse playnesse according to good meaning, or dissemble, and so leaue you better contented. For, by the office of nature I cannot but warne you, and yet to the place where you are, nothing is lesse acceptable then to be instructed: the Court béeing a place that sometimes couereth or séeth not the faultes in their frendes, or else takes all thinges to blame, and findes nothing in their foes that they may lyke. But béeing my Sister, I will vse my authoritie, though not to please you, yet to perswade you and acquite my selfe, béeing farre from my profession to deale in matters of loue, I that haue vndertaken the direction of consciences. And albeit my other trauels [Page] & priuat exercise make me very insufficiēt to debate wt you to your ful satisfactiō, yet taking ye opportunity as it is, I had rather put my imperfectiō vpōiudgment, then leaue you not instructed, hoping you wil no lesse answer for mine honor then for your sake you sée mée readie to hazarde it to Question. Where you write to me that he that presented you wyth your laste, Iewell was your frende and Louer I denye it, since there is difference béetwéene him that Loues, and one that is a Friende. For a friende doth alwayes Loue, but he that Loues is not alwayes a friende: Which may bée well prooued in your Ladyes of the Court. For that in Seruice and Amarous deuotion you haue many that Serue you, Follow you, and desire you, who may rather bée called your Louers then your Friendes, since they intende no other thing then the practise of pleasure being as voyde of intent of mariage as they are of vertue: Yea, hauing not the Spirite to iudge of honest Loue, nor true intention to follow it, they bring oftentimes dishonor to their Ladyes, whose simplicitie for the most parte falles into Slaunder by the Sutletie and malice of their Seruauntes. Suche one I feare is hée that hath béestowed the Iewell vppon you, which then you may best discerne when you finde him to Promise much and perfourme little, assuring you that then hée vseth the Sleyght of the Fowler, who wyth a Swéete Call bringes the Byrde to his Nette, and deceaues her to her Destruction. Consider therefore the place where you are, the Race that you come of, and what you pretende. The Courte giues you Libertie to doe muche ill, and little Instruction too Follow that is good: And if you Stande not Faste vppon those Vertues you Learned in the House of your father, the place it selfe will infect and change you, since frequentation drawes into one felowship & societie of Estate, things that of themselues are different: remēber also that to [Page] such as desire to be vertuous the house of the Prince is a schole house for their better instruction, and a place helping to their aduauncement. Wherein if any miscarie, the falt may be more in their proper negligence, then in the will of the Prince, since to maydes of honor seruing in Court it is a greater aduauncement to be maried by the fauor & consent of the Prince, then by ye patrimonies or portion which their parentes can leaue them. I haue oftentimes written vnto you, that if deuotion and conscience leade some women into Religion, vertue and good name rayse others to preferment in Court. Therefore I aduise you lay not vp great confidence in your beautie, & much lesse presume vpon the greatnesse of your race: For in Court, for one Gentleman that makes loue to your persones, you shall find twenty that spend the whole day to iudge of your liues, since beautie without vertue, and high kindred wythout good conditions, is no other thing then as a goodly gréene Trée that florisheth with leaues and blossomes, and brings forth no fruite: or as a stately carued Image, which men take great pleasure to beholde, but are gréeued when they finde it dead and without qualitie.

You and the other Ladies your companions would haue me write what loue is, wherein it consistes, and what be the fignes and tokens of true loue, estéeming me a man of studie, and an auncient Courtier. This office I might better tourne vppon your selues, for that, your beauties standing in the eyes of men, leading them to sue, to serue, to solicit and to loue you, mée thinkes it belonges to you to set downe the discription of loue, and to me to tell you what sorrow is. Séeing it is an action due to my place and age, to wéepe, fast, and praye, but to you it apperteynes to daunce, deuise, & tryffle. Notwythstanding as I haue told you in short what a frende is, so I will not sticke to fill vp ye residue of your desire, to debate briefly the nature of loue, not that I would instruct you, but to warne and aduise [Page] you, hoping you will rather Loue as a Christian,VVarninges for a Lady seruing in Courte. then as a Courtier. Wherein I recommende vnto you chiefely to bée wise in your wordes, discréete in your actions, secret in your thoughtes, particuler in your frendships, modest in your behauiour, and aboue all follow the instructions of your owne vertues, and flée the example of such as draw to vice: Yea, haue more regarde to your selfe then to any other person, since in the ende your vertues are sure of their rewarde, for that God will preferre you to Mariage, and put into the minde of the Prince to endue you wyth worthie Portion. Take héede therefore you bée not lyght in lookes, vayne in life, lauishe of spéech, nor a scoffer at men, for that wyth Ladyes of these Conditions, men of the Court take pleasure to deuise, but none will haue fancie to Marie them. So that the best dowrie to aduaunce the Mariage of a young Lady is, when she bringes in her countenaunce myldnesse, in her spéeche wisedome, in her behauiour modestie, and in her whole lyfe, vertue: For that there is no man, what vayne and lyght affections soeuer hée haue, but though hée take pleasure to sewe and serue a fayre Ladye, yet in case of Maryage, hée wyll séeke out Vertue, and reiect Beautie. But now to our purpose of Loue: It is an opinion wyth you Ladyes of the Court, that Loue, and to bée a Louer, consistes onely to be gaye in apparell, to be set out in diuersitie of Coullers of Feathers, to be pensiue, to be passioned, to solycite, to beholde, and often to entertaine his Lady wyth discourses of Loue: Thinges no lesse vayne and light, then most farre from the true propertie of loue: Séeing of this qualetye is the good and true loue, that to him that hath default of force, it géeues him strength, and in him that hath it alreadye, it confirmes it further. To him that is simple,VVhat true loue is. it géeues Quickenesse of spirite: To him that hath want of Courage it géeues boldenesse and stomacke: By it the Couetou [...] man is made liberal, and it sets open the Purse of the [Page] nigarde: So that in the harte where he is entred he suffereth no imperfection nor inciuility, but lifts their thoughts vp to high actions,Loue bredes mani vertues and searching that he loueth, there are none perceiueth what he endureth: when we cast our eye vpon a thing, there is differenc to prayse it, and to loue it▪ for that the thing which we praise and loue not, assone as it is commended, it is forgotten, but that which we loue truly wée laye vp in the the secret corner of our thoughtes, we plant it in our will and bring it forth in the fruite of our memorie: It stands always afore our eyes, & our eyes send it downe to the safe keeping of our harte: Loue is beste knowne to the harte that loueth, and he of himselfe onely feeles when he is content or miscontent, fauoured or not fauoured, suspected or trusted, mery or sadde, or in dispair or assured: Yea his passions are not knowne to others, if his affections be honest, for that he will rather suffer in griefe then giue cause of offence, estéeming his meritte so much the greater, by how much his martirdome is painefull, and his passion so muche the more worthie, by how much his intention assureth his hope. To instruct you in the signes of suche as loue truely, you must obserue the behauiour of the parties when they depart one from another: For it is no other thing the seperation of two frends, then to deuide one hart into two moities, the same moste commonly appearing at the time of leaue taking, when in the one is disclosed want of wordes, and in the other aboundaunce of teares: you shall know likewise that loue that is accompanied with fastnesse, when the partie enterpriseth great things and estéemeth little those of base importance, loue alwaies enabling his subiects to high actions, & raising their thoughtes to great purposes.Properties in a t [...]ue louer Zo that the hart that loues lokes not to be commaunded, but learns to win merit by preuention: he offereth no excuse, but is ready to execute: he is not required to be liberall, but finds out wherin he may be aceptable: he suspectes not his mistres, [Page] but takes all to the best, he beleeues no report, since he is assured of her vertue: he is not importunate, but makes his hope his felicitie: if she but begin to like, he puts wings to his affection, yea he makes her ye image of his thoughts, & liues wholy dedicated to her deuotion. And therefore if he loue dearly, hd liues in thought to please, in care to offende, in desire to suffer, & in feare to disclose, and louing much he giues much, thinking it no liberalitie if he refuse any thing, since if he haue once giuen his wil and consent, it is nothing to giue withal his abilitie and wealth: and being possest by another, he must think he hath nothing of his owne: In like sort the true louer studies to be circumspect in behauiour, estéeming it a swéet felicity to haue his thoughts & delytes priuate: he is modest in countenance the better to bleare the eyes of spies, & please the minde of his mistres. And he is patient to suffer, estéeming him not worthy of reward vnlesse he endure to the ende. And where true loue is, there wronges must be borne, and no wordes deliuered to the dyshonour of his Lady: By whom if any occasion be giuen, yet he must alwayes haue this lesson, that patience is a vertue, and secret scilence doth best solicite, since the true Trumpet of loue, is not the Tongue that speaketh, but the harte that sigheth. Yea as the Tongue is restrayned from speaking, but not the hearte from Louinge: So I holde it better to loue wyth sewertie, then to deceiue wyth swéetnesse, since in the one is the vertue, and bringes his rewarde, and the other being the vice, is sure of his Punnishement. And so good Sister, if any your Seruauntes in Courte iudge me a louer by this short discourse I haue written, I praye you tell them that béeing a member of the worlde, I haue a propertie in worldly actions, and perhaps had bene as worldly as the best if Philosophie had not drawne me from the world.

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To a Noble man, in Consolation for the death of his Daughter in Law.

THis hath bene alwayes a true obseruation from one time to an other, that afore any great chaūce or accident, there were forshewed certeine straunge and prodigious signes, which as the Gentils interpreted according to their Superstitions, so it belonges to vs Christians to take them as Aduertisementes and warninges: Séeing they are Messengers and Heraldes of God, not to amaze and confounde vs, but to warne and aduise vs, he delyting more to sée our liues amended, then to punishe vs according to our faults, according to that comfortable text of Dauid, Castigans castigauit me dominus sed morti non tradidit me: So liberall is the mercie of God my Sauiour towardes me, (sayth he) that albeit he hath threatened to strike me, yet he hath not so much as touched me. But comming somwhat more particulerly to your estate & my purpose, yt late importunate trauell which you toke in the mariage of your sister: your great & heauy misfortune in ye burning of your house & castle, the late disagréement and faction betwéene you and your bretherne, and this lamentable death of the Marques your Daughter in lawe, séeme to me to be thrée plagues most pitifull to heare, & gréeuous to endure: deseruing no lesse compassion, then the ten scourges wherewith Egipt was afflicted, for that the one were thundered vpō a king tirant, & the other ministred to a christiā knight. Yea the plagues of Egipt were dispersed thorow the whole land, where your griefs are altogither within your hart: by means wherof, where afore you wer holdē but as a christiā, you are now of a cōfessor made a martir, not so much for ye aduersities yt are happened, as for ye patiēce you vse, bearing those crosses according to vertue, & not as mā vnfortunate. [Page] if you were persecuted as Noe was of ye Idolators, or as Ioseph by his Bretherne, or as the good man Iob by his frends, it could not be but very gréeuous, though nothing daungerous. For that as in the Palaice of Princes who is most Fauoured of the Prince, is best estéemed of the People: So in the house of God his preferment is greatest, whom Christ doth most chastise, since to none other ende are the Corrections hee géeues vs then to putte vs in Remembraunce and prepare vs to one pefection. God suffered Tobyas to bée Blynde, Susanna to suffer Sentence, and Daniell to bée Imprisoned, not for that hée would them ill, but to erpresse the Loue hée bare them, this béeinge one propertie in Gods Affection to Chastise those that hée Loueth and leaue others to their Destruction.VVho is not afflicted beares a signe that of god he is much forgotten. There is no greater Temptation then neuer to bée Tempted, and no more sorer Punishement, then of GOD neuer to bée Corrected, since who receaueth no Afflictions in this Worlde, beares a Signe that of GOD hée is muche forgotten: Yea, the Perplexityes wherewyth GOD vysiteth vs ought rather to bée called Aduertisementes: then Punishementes: For that they are Disciplines necessarye to our amendement, and not Stumblinge Blockes to make vs fall further. This made Dauyd say, Omnes fluctus tuos induxisti super me. Psal. 81. All the trauelles and Daungers Oh Lorde, which thou weart woont Indifferently to impart to many, thou hast now reduced and retourned vppon mée onely. Job hauing loste his Goodes, his Cattell, and his Children,Iob. 6. sayde and demaunded of GOD,In miserie it is one comfort to knovv the vtter most of our mishaps. Haec sit mihi consolatio vt affligens me dolore, no parcas, Greater Consolation coulde not the Lorde sende mée in this Worlde, then Punishing my faultes, to spare no sortes of sorrowe vppon mée, for that in a calamitie it is one comfort when men know the vtter most of their mishappes and that they can not bée Puninished further. Mihi absit gloriari, sayth Saynt Paule, Nisi[Page]in Cruce Domini: Estéeming it no greater glorie then to endure troubles, as by that meanes to come to communicate wyth the glorye of Christ. It is good the LORD laye his hande vppon vs, for that by it wée are ledde to humylitie, and taught to enter into the consideration of our selues: And the Rewarde and Recompence that God Mynistreth to suche as Obeye and serue him, is to suffer them to bée Traueyled in Afflictions,Thorough exercise of aduersities men are made humble. since hée knoweth that there is no better Passage to the Eternall Glorye and Felicyties of Heauen, then to beare the Crosse of Trybulation here in Earth. For, through Exercise of Aduersitie menne béecome Humble, and béeing often tryed they are the better Iustifyed, as the Mettall that passeth thorough many Fiers ryseth more to his fynenesse and Perfection. For my parte (Sir) albéeit I haue not the facultye of a Prophette, nor the inspyration of an Apostle: Yet I dare assure you, that if in Patience you receaue all your perplexities, you shall receaue your rewarde wyth others whom GOD hath made happye by Troubles:To the most, afflictions be but warninges. béeing no other thinge the Trybulation of the Iuste, then a warning of our faultes, and an aduertisemente of that wée ought to doe. Wherein speakyng more particulerly, I saye, that to bée Sorrowfull for the death of your Daughter, you haue reason according to Fleshe and Bloude, as well for the Opinion of her Vertue, Beautie, Age, and Kyndred, as in regarde of the deare affection you bare her. But if you consider wythall your Office towardes GOD, you haue to thinke, that séeing hée hath so ordeyned, the beste Sacrifyce you canne Offer, is to reste satisfyed wyth his will: Not to Murmure of that is done, since of necessitie it must bée so, nor debate wyth him why hée hath done it, for that in his purposes is great Wisedome, which in the ende bringes forth all thinges for our beste. You must thinke (Sir) it is a voyage that must bée perfourmed by us all, and béeing [Page] a Tribute so due, hée is vnthankefull that payeth it with grudging: Since for this debt wée are taken out of al Debtes, and béeing cleared of all Bondes, wée remayne for euer most happely layde vp in the Frée felicities of God. It was a Lawe amongest the Lidians, that the Father Burying his Sonne, was not forth wyth comforted till ye yeare was past,The hart that is newely greeued takes his beste comfort when hee hath time to lament his losse. as thinking it too soone to put consolation to so great sorrowes: since the hearte that is but newely gréeued can not better bée comforted then to haue tyme to Lamente his losse: For that as menne in Sorrowe féele their harmes more gréeuously, then that at the firste they canne géeue place to Comfort: So there canne bée no greater ease in the perplexities of Fortune then when they sée others Communicate in compassion wyth them. This I saye, for that where you may thinke I haue written this Letter too late, you may wythall knowe that I dyd it rather of Industerie, then of forgetfulnesse: Wherein because the Experience of the Disposition of heartes heauely Loaden wyth Sorrowe, made mée somewhat doubtfull, whether out of hande I should comfort your gréene gréeues, or deferre them vntill by time they were more apt to receaue Consolation: I thought it not vn necessarye to suffer you to Waue in your heauynesse, till your Teares somewhat ceassing, your hearte might bée also reduced to Capacitie and Iudgement. In cases so resolute as Death, Menne are not to vse desperate Sorrowe, since there is no Remedie to recouer the losse, but rather to dissemble the chaunce by discression, hauing more néede of Magnanimitie and great courage to Dissemble a misefortune, then to assayle an Enemie. So that if your Daughter bée dead, your Complaintes are in vayne, since Sorrowe is no Remedie to restore her, and in Accidentes wythout helpe or hope, Necessitye driues menne to Comfort themselues, onelesse they thinke it a Remedye to their Losses to resiste the [Page] Eternall will and prouidence of God: In the mightie Alexander it was hard to Iudge whether of these two things were most to be estéemed, eyther his high Fortune, or his great Discression, for that with Fortune hée subdued Kingdomes, and wyth Discression hée suffered and dissembled mishappes: Euenso hauing so well ouercome many Perilles according to the proportion of your place, wherein as you behaued your selfe as a valiant Knight: So in these stormes of nature, fleshe, and bloude, I wishe you consider what belonges to the law and modestie of a Christian: Wherein then doe you best expresse your selfe a Christian, when for your misfortunes you giue thankes to God, and not complaine of him, taking that is happened not as a punishment in his displeasure but as a token of the remembraunce hée hath of you.Ezechiell. 222. Take héede the complaint of Ezechiell bée not ment by you, Fili hominis. &c. I haue put the house of Israell (sayth he) into a furnace of the Captiuity of Babilon, hoping that being within the fire of tribulation, she would resolue to pure Gold, or fine Siluer: But she is conuerted into Leather, Lead, Brasse, and Iron, This is the meaning of the lord by this figure: that man is conuerted into Lead, who being put into ye furnace of tribulation, cannot only not be amended, but from one day to another growes worse & worse: That man becomes Iron, to whom God hauing sent some small punishement to aduertise him, in place to be amended, he ceasseth not to complaine: He is tourned into leather, who outwardly séemes to be of holy lyfe, and when any tribulation happeneth, he is founde an hipocrite. And that man is resolued into brasse who in condition is intractable, and in conscience negligent. So that with iust cause wée may say that farre greater is the nomber of suche as in Tribulations are Conuerted into Iron, Leather, Brasse, and Leade, then of them that become eyther Golde or Siluer. God kéepe vs from suche Transmutation, and géeue you Grace to [Page] make a better profite of your tribulations, geuing thankes to God, and dissembling them afore men, remembring that the patience of Job was the cause that God restored him to double of that he had taken from him.

A discourse written to a great Princes, of the vertues and life of the Noble Quéene Zenobia.

HAuing alreadie satisfied thrée partes of your Maiesties letter, there restes only the seruice of the fourth, containing the life and vertues of the great Queene Zenobia: Wherein as your Maiesties authoritie to commaund is full of vertue, wisedome & grauetie, so it belongs to me to obey with fayth, diligence and truth, estéeming it much to mine honour to be commaunded by your Maiestie, in whom this is no small testimonie of vertue, that, albeit hauing authoritie to commaund as a Quéene, yet you wil vse request as a priuate person, which to your seruants is no small honour, and to your selfe no little glory. For, that amongst other merits of Princesses, charitie makes them most acceptable afore God, and familiaritie gathereth greatest affection with men. And because to Princes and great Lordes we must minister our reasons by waight, and giue our wordes by measure. I will in the historie of Zenobia vse the authoritie of credible writers, hoping it shall not be the lesse agreable to your Maiestie, nor the more vnplausible to the reader. And if as the historians make her a Gentile, she had bene a Quéene Christian, her life had bene no lesse worthy of imitation, then by her vertues she hath left immortall prayse, both for subduing most part of the East Empire, and resisting the infinit ambicion of the Romaines. [Page]Zenobia then being the widow of good Odenatus Prince of the Palmerins, and mother to the naturall heire of the kingdome, for that her sonne was yet young, she tooke vpon her the institution of his youth, and regiment of the Empire. Wherin finding in her first gouernment, certaine Prouinces to draw to reuolt, she opened her treasures, she assembled her forces, and went in person into the field, where, in the age of fiue and thirtie yeres and widow, being regent of the whole East Empire, she was also captaine generall of the armie, doing such exploytes, that her enemies stoode in feare,Vertues in the Queene Zenobia. & all the world in woonder of her. She was so wise to suggest a plot, that there was neuer found error in her coū sell, & so resolute to execute, that to her enterprises there seldome followed ill successe, yea her expedicion preuented the prouidence of her enemies, being for the most part in their trenches afore they could thinke of her comming. She was so discréete in her wordes, that hauing once spoken, she left nothing to replie, but euery one to woonder at hir iudgmēt, (the maiestie of her countenance amasing straungers, and much assuring her own people.) She was so iust of promise that whatsoeuer she leuied by loane or credit, there was no other suretie required then the reputation of her owne word. She was so liberall, that she neuer gaue lesse then to suffice ye wants of him to whom she gaue, & withall to leaue him able to liue without necessitie to aske againe. She was mild in case of submission, and seuere where she found obstinacie, conquering the affections of good men by her clemencie, and abating the pride of rebels by the discipline of her sword: by which, her securitie was more in the affections of men, then in their armour or weapons. She was familiar with all sortes, but so particular in friendship that there were none knew the secret of her counsels till she saw time to publish them to al. And though she would communicate with many, yet she reaposed in few, for that being hable to controll their counsels, she would not stand subiect to their [Page] directions, and sounding them, she remayned iudge of their wits and opinions. Only she was ambicious, for that not content with the title of regent, she made her to be called Empresse, and administring the whole in charge, trauaile, and pollecie, she thought she could not be vnworthy of the title, name and dignitie. She neuer cared to ride in Coatch, but tooke pleasure in Horses of seruice, and them could shée manage with the best. When she went abrode to sée the order of her campes, she was alwayes armed and accompanied with gard, hauing only the name of a woman, and delites and will of a valiant captaine: Which she perfourmed with such good example, that the chieftaines of her armie neuer did exploit wherein she managed not the place of the leader, atchieuing no lesse with her hands then euen hée that did the best: A thing very incredible to one of her sex, but not impossible to her vertues and mind. The writers describe her to be of goodly personage,Description of Zenobia. her eyes blacke and of quicke motion, her forhead large & of good aspect, her mouth little, and lippes red, her téeth white more by nature then by Art, her face of complexion perfect white and red, her stomacke raysed, and her witte most ready and excellent, wherein shée was holpen by a déepe knowledge in the Greeke & Latine. Yea, in her personage she bare such estate & maiestie, and in her countenance such affabilitie & swéetenes, that, if she were feared by meane of her seueritie, shée was eftsons loued by reason of her beauty. In al this pomp of beautie, bountie, authoritie, riches & power, she was neuer suspected to be dissolute, nor foūd affected to vanities, esteming it to belong to ye dignitie of her place & vertue, to shew no lesse integritie in example, then to be void of lightnes in life. Oftentimes her husbād Odenatus hath ben heard confesse, that after she was once conceiued, she wold neuer suffer his actuall company, for that it brought staine to her chastitie, holding it to belong to women to marrie more for the respect of procreation and children, then to accomplish their pleasures. Shée did eate but once a daye [Page] and spake little, which made her body disposed, & her minde liuely. She could drinke no wyne, but was so curious to séeke for pleasant waters, that for the price she might haue prouided the most precious wynes. Assone as the kinges of Egipt and other Princes conspiring vnderstood of the death of her husband, they dispatched Embassadors, not so much to visite and comfort her, as to offer league and confederacie with her, so redouted was she by reason of her rare vertue.) Aurelius at that time being chosen Emperour of Rome, made great prouision to passe into Asia, to make warre vppon Quéene Zenobia, being an enterprise not of the least importance to the Romaines. Wherein he found such smarting effect of her vertue, and inuincible valiancie of her souldiers, that he saw great difficultie to conquere her by Armes. And therefore assayed the remedie of swéete wordes and promises in this short letter following.

Aurelius Emperour of Rome, and Lord of all Asia, to the honorable Quéene Zenobia.

Aurelius the Emperour of Rome writeth to the Queene of Zenobia. ALbeit to women standing in disobediēce as thou doest, it can not but be vnworthy to minister requestes: yet considering clemencie is a vertue nothing inferior to iustice, I thought good to offer to thée the choyse, assuring thée that if thou wilt take the benefit of my mercie, I will giue honour to thy person, and pardon to thy people. The gold, the siluer, & thy other treasure remayning in thy pallace, shall not be diminished, nor thy selfe deuided from thy kingdome of Palmerine, which I giue thée during thy life, and after to be disposed at thy pleasure, vnder this condicion that thou resigne thy other kingdomes and Prouinces in Asia, and acknowledge supremacie in the Empire of Rome: and of thy people of Palmerina I demaund no other obedience, then as confederates and friends. So that, if vnder these condicions thou wilt dissolue [Page] thy Camp, thou shalt receiue reconcilement to the obedience of Rome, and retaine certaine men of warre sufficient for the suretie of thy person, and seruice of thy Realme. Of thy two sonnes left by Odenatus thy husband, thou shalt keep [...] with thée him whom thou louest best, & send ye other to me, not that I will leade him prisoner, but kéepe him as a pawne of thy behauiour. And for the prisoners retained on both sides, they shalbe redeliuered in enterchange without raunsome. And so I acknowledge thée happie more by fortune then by vertue. This Letter bringing no amaze to the mind of Zenobia, she gaue present aunswere as followeth.

Zenobia Queene of the Palmerines, and Lady of whole Asia and the kingdomes thereof, to Aurelius Emperour of Rome gréeting. &c.

THat thou giue to thy selfe the title of Emperour of the Romaines, The answere of Queene Zenobia to the Emperours letter. I holde it both iust and conuenient: But to make thée Lord ouer the realmes of the East, I say there is neither reason nor right: Since thou art not ignorant that those kingdomes are due to me only, the one part discending by right of progenie, & the other I haue wonne by my prowes and vertue. Thou sayest that if I yéeld obedience to thée, thou wilt giue me recompence of great honour, and ioyne forgiuenes to the faultes of my people:There can be no necessitie of pardon, where is no fault committed. to the one I say there is no necessitie of remission, where hath bene no fault committed, nor in thée is any power to forgiue, against whom could be no possibilitie of offence. And for the other, it could not be either honest or iust, that being as I am absolute to commaund ouer Asia, I should as priuate be brought to the seruice of Rome. Thou offrest to leaue me possest of the golde, the [Page] siluer, and my other treasure within my pallace: wherein I can not but wonder with what grace thou canst aspire to dispose the goods of an other as thine owne: thinges which thine eyes shal not sée, nor thy hands touch, for that I hope that afore thou come to be the executor of my goods in Asia, I shall make liberalitie of all thy riches in Rome.

Touching the warre thou hast areared against me, it is iniust afore the immortall Gods, and most vnreasonable in the reason of men: séeing thou fightest not to resist an iniurie but to inuade an innocent: And I take armes to repulse a wrong, and defend my right. So that thy comming into Asia is but to rauish the goods of an other, where my sword is drawn to kéepe innocents from oppression. Think not that the name of the Romanes is terrible to me, nor that the face of thy huge hoste can amaze me: for, if it be in thy hand to giue the battell,The successe of warres followeth the innocencie of the quarell. in the Goddes is the authoritie to dispose the victorie, and the successe of warres for the most part followeth not the nomber and courage of the souldiers, but hath regard to the iustice & innocencie of the quarrell. That I attend thée in the field, is no small glory to me, where thou inuading a wydow, reapest nothing but shame. The cause of Widowes are protected by the Gods, to whō it belongs to abate the pride of the rauishor, and retayne to themselues the reuenge of desolate persons. But if the Goddes suffer thée to be victor, and that the furie of thy ambicion take away my life and goods, yet in Rome it shalbe published, as it is in Asia knowne, that Zenobia is made a sacrifice for the defence of her patrimonie, and to preserue the honour of her husband. Therefore cease henceforth to threat, feare, or flatter me, since I am resolute to offer vnder one deuocion, my life and my kingdome. Wherein in doing as much as I am able, I do more then I ought, esteming it better to leaue a monument of my vertue, then to liue with shame. And if my fortune giue me vp into thy hands, she world shall beare me witnes that though my bodie [Page] be led captiue, yet my hart shal not be vanquished: to send thée my sonne to lead with thée to Rome, is so farre frō his profit & my reputatiō, that I hold it necessary to breake thy request, though in thée was no cōscience to make it: For that I heare thy court is replemished with many vices, where my pallace is furnished with sundrie Philosophers, from whom my children draw doctrine one part of yt day, & exercise the knowledge of armes the other part. And so I repose more in my vertue, then thy fortune is able to doe for thée. This answere bred such passion in ye mind of ye Emperour, that within thirtie daies he forced ye citie by assalte, & tooke ye Quéene prisoner, whom he led to Rome, not wt intē tion to execute her, but to adorne his triumph, suffring her to follow his Chariot barefoot & chained with her children: which was a spectacle grieuous to many, but of great compassion euen to the Ladies of Rome, who after ye ceremonies of the triumph were past, made great reuerence & resort to her, honouring her with their seruice & presents of no small price, thinking them right worthely bestowed, for that in ye person of that Quéene they iudged were assembled, the fidelitie of Policene, ye beautie of Helene, the chastitie of Lucresse, the constancie of Penelope, and the knowledge & Science of Cornelia. Thus your Maiestie hath the discourse of this noble Quéene, in whom ye matter that most I find worthy of cōpassion, is, that her fortune was not equall to her vertue.

Touching diseases and the discommodities which old age bringeth.

IT is a vertuous disposition to yéeld compassion to the afflicted, but nature most of all challengeth it of those, who hauing proued an estate of necessitie, haue found comfort in others. And albeit kinde hath brought forth no man without an inclination [Page] to infirmities. Yet God being priuie to the weaknes of his creatures, hath appointed to euery calamitie his proper cure, and raised one man to minister comfort to an other: which makes me now haue recourse to you, not so much to complaine my griefes which you were wont to ease, as to lament my old age which is not to be shifted of. Cicero, in his discourse De senectute, ministreth great consolations, and speaketh many thinges in the prayse of olde age, but he appoyntes no remedie, not for that he would not, but because he thought it was incurable. Wherein speaking for the generalitie of men, I thinke ther are none who had not rather haue one remedie, then all his consolations:That comfort is vaine that takes not away the griefe. séeing those comfortes which take not away the grief are improper and vaine, not vnlike to a medicine which is swéete to the tast of the patient, but remoues not the paine of his disease. In his argument also of Tusculane questions he goeth about to proue that a wiseman hath no féeling of sorow and griefe, and if he suffer any, he hath meane to shake it of by his vertue. But who féeles in déede the calamities of old age, is further pinched then that his wisdome only can cure them, or his vertue auoyde them, since olde age bringes forth nothing but infirmities, grief, and sorow, no more then the blacke thorne,The fruites of old age are infirmities, griefe and sorowe. who, how so euer he is grafted will yéeld nothing but prickes: So that let old men haue more recourse to medcines to qualifie their aches, then to Philosophers who yéeld nothing but wordes.

Cicero proues that old age is good, by the Scipions and Metelles, and in the persons of Fabius and Crassus, with many other Romanes at that time in great honour. But I thinke he medled only with their felicities and prosperities, and touched nothing of the chollors and perplexities which trauell such as fall into the last age. Adam was wise and well estéemed, and yet he saw his two children one kill an other. Noe was iust, and yet in his time the world perished and he scorned of his proper children. Abraham was a [Page] faithfull seruaunt of God, and yet he was deuided from his countrey and wandered in paine and pouertie. And Iacob was a great personage and rich, but his children selling him that was most deare to him, made him complaine of the wickednes of his dayes being then a hundreth and thirtie yeares. All these were Patriarches and beter fauoured of God then either Metellus or Fabius, and yet there is no doubt but with their great age, they were passible to tribulations and passions, old age béeing no other thing then a vessell whose licour béeing runne out,Olde age like a drie vessell. the Caske becomes drie, and withereth. And albeit those good men haue not bene alone in their paynes and afflictions, for that it is common to all such as liue long to suffer the diseases that age bringeth: Yet I compare not our trauels in this our life, with the temptations of the holy Patriarches and Martirs, who illumined by the holy Ghost, haue suffred persecutions for the militant Church: For that God did so deale with his seruaunts, was in an other respect, to proue their fayth, patience, and constancie, to the end by their example, we might haue meane of conformitie therevnto.

But if those peculiar and elect personages haue bene trauelled with the dollors of old age, much more are the perplexities of others, in whom flesh and nature beare more dominion, and spirit and grace haue lesse force. The sentence of Job condemning himselfe to liue litle and that in great anguish, is executed dayly vppon euery one of vs, but specially vppon old folkes, whom we sée carie an ordinarie subiection to pouertie, diseases, death of friendes and parents, to miseries, infelicities, with many aduersaties naturally tied to the affliction of age according to the sentence of Job. Yea olde age is no other thing then the example of sorow and care,Old age no other thing then the example of sorow and care the effect of sicknesse and infirmites, the retraite of thoughts and dollors, the image of calamitie, the spoyle of mirth and solace, the very figure of [Page] hell, and for the rest, nothing but fleame and choller.

But where Cicero pretendes a prayse of old age by reason of the temperance that is in it not to bee subiect to pleasures with other vices of youth:Olde men forvvard in will, but weake in action. It may be asked him whether old men vse this temperance for want of will, or for lacke of power, old age for the most part bearing a vehement inclination to things wherunto the bodie hath least possibilitie of action. And albeit temperance shines with a cleare light in many old men of respect: yet we sée in most of them such a drie desire and deuocion to the sportes and actions of youth, that béeing not hable to execute their wil, yet they declare what they would doe, if there were not infirmities. So that I sée not how that body can be temperate whose mind is not qualified, nor that person to be restrayned whose appetites are at libertie,It is none other thing to commaūd the body, then first to conquere the affections. séeing it is no other thing to commaund the bodie, then first to conquere the affections. Therefore let it be a shame to an old man to haue desire to that which the force and strength of nature denie him to execute.

What reckoning of temperance is there to be made in old men, since their stomackes being weake they are the more subiect to surfet: their mindes fierie, and their bodies drie,Su [...]fets and other innituities in old men. their substance is nothing but fume: their yeres make them credulous, suspicious, ambicious, malicious, couetous and forgetfull, carying them withall into euery passion of nature, and that more by the furie of their age (being a burden intollerable) then that they waigh things according to iustice, order and reason: Men in many respects and at many times more light in sence and iudgement, then setled in grauetie and counsell, borowing credit by their yeres, and wanting that experience which many young men haue of lesse continuance. It is an ordinary speach with many of these old men, that if they were to begin againe, and that in their youth they had known that which the successe of yeres hath brought to them, they would liue after an other gouernement, [Page] and do otherwayes then they haue done. So that for one young man that hath not done that which hee ought, there be many old men that would do more if they could, to whom it is proper to shew a will aboue the power and possibilitie of their bodies, euen like to a Drayne Bée, whose sting being shot yet he flies vp and downe homming as though he were hable to do more harme.

Cicero in vaine prayseth old age for his nearenesse to the other perpetuall and happie life, as for the hope they haue to visite the spirites of good men alreadie layed vp in rest: Seeing we sée all men eschew that iorney, being more naturall to the creatures of nature to prolong life, then to bee officers in that fatall visitation. Yea Cicero himselfe, sought to auoyde it when hée was surprised by his enemies, who compelled him to goe that iorney which hee had so much commended, and so litle desired.The greatest feare that olde men haue is to die.

It is in vaine to desire longer life when we sée nothing but present certeintie of death, and yet the greatest care of olde men is to kéepe them from death, and their greatest feare to fall into his handes: Yea it is this care that depriues them of the residue of the felicities of this life: For that the desires of the flesh are so swéeee and importunate, that naturally wée desire to establish a perpetuitie of our béeing here, though it bée contrary to the eternall ordinance, and impossible to the power of kind and nature. For, by how much we séeke to make our life long, by so much do wée shorten it: and by how much wée thinke it encreaseth and aduaunceth,The lyfe of mā but a buble of water. by so much doth it decline and abate, the lyfe of man béeing none other thing then as a bubble of water, which swelling with a vaine wynd, vanisheth euen when hée is at his greatest.

If an olde man will vse the authoritie of his age, he is intollerable, & euery one escheweth him: and of the contrary if hée play the young man, he is an ill example, and euery one mockes him. The olde man is to do no seruice, for that [Page] he hath no power: neither is he to be serued for that hée is troublesome and passioned. He is no companion for young men, for that to his yeares belonges too great ceremonie, and euen to old men he is troublesome by the very properties and impediments of his age subiect to hemming, spitting, coughing, and many other loathsome dispositions. If they bée poore, their parents disdayne them, and béeing rich, they are thought to liue too long for their heires and successors. They spend much and get litle, they speake often, and do seldome: Yea their couetousnes encreaseth wyth their yeres, which is the greatest corruption that can happen to man.Old age the cō sumption of the life of man. So that I sée not by what reason Cicero could so much commend olde age, béeing the very dregges and consumption of the life of man whom hée makes subiect to all diseases: which makes mée of opinion, that if there bée any age in man worthy of prayse, it is more due to youth then to olde age: For that the one is fayre and the other deformed:Differences betvvene our olde age and youth. the one is sound, and the other diseased: the one disposed, the other froward: the one strong, the other weake. And youth is apt to all exercises, but the delites of age are resolued into plaintes, passions and dollors: So that, ye one being necessary, & the other intollerable, the one full of griefe, and the other frée from passion: I sée no particular dignitie due to olde age other then in reuerence, and much lesse how the consolations of Cicero can minister remedies, since most olde men do féele their infirmities with more griefe and bitternesse, then that wordes onely can giue them remedie.

One friend writeth to an other of the rage of Enuie, and the nature thereof.

[Page] SVch is the infirmitie of the present season that men of vertue rising into fauour, find enuie to hinder their merit,Enuie an enemie to vertue. and malice to minister recompence to their painefull desertes, enuie being alwayes such an enemie to vertue, that where it can not oppresse it, yet will it lie in waite to suppresse the glory therof. There is no felicitie so well assured, nor estate so modest, which is not subiect to the inuasion of enuie: For that enuie being none other thing then a branch of iniustice,Enuie a branch of iniustice. it stirres vp the thoughts to wicked purposes, and armes the handes to actions of iniquitie. The enuious man hath no respect either to the vertue or fortune of any, but to the good thinges that are in them, not reioycing so much in the goods that are his owne, as in the domage & hurt hée doth to others: his office stretching chiefely to desire that no good thing happen to an other. Yea, hée will not sticke to suffer hurt himselfe vppon condicion to make his neighbour féele more harme, according to the Poeticall example following,

Jupiter, disposed to suruey the estate of the worlde,A poeticall example of an inuious man and a couetous mā. sent downe for that purpose one of his Aungels disguised in the fourme of a man, whom he ordained to fall first into felowship with two men trauailers on the way as it séemed, and in that respect not the lesse conuenient for his companie. They perfourmed together many dayes iourneys wyth those delites and fortunes which happen to such as wander countreys. In the end the Angell hauing drawne from them all those thinges hée required to satisfie his desire, disclosed vnto them whose messenger he was, and hauing power to dispose of the liberalitie of Jupiter, hée sayd that for their good companie hée would giue them present recompence. Whereuppon he willed them to aske what they would, and who made the first demaund should not onely [Page] haue fully all that he required, but the other should haue forthwith double as much. The one of these two trauaylers was a couetous man, and the other an enuious man, betwene whom this offer of the Angell bred no small contention. For, the couetous man, who dwelles alwayes insatiable in the desire of gaine, would not make the first demaund, hauing regard to the wordes of the Angell promising double to the second. The enuious man, on the otherside, whose condicion is to desire that no good happen to an other, vsed scilence, determining rather to loase the benefite of the first demaund, then that his companion should enioye the double of his gaine. Oh infinite malice and corruption of men in whom euen the certaintie of benefit bréedes emulation: the one not contented to haue more then he looked for, and the other not satisfied though he had all: the one afrayd to demaund least his friend should find fauour, and the other disdayning that the benefit should be deuided: The one gréedie to get the profit of both: the other for spite brought mischiefe to both. The one wretched in scilence, the other miserable in enuie. The one diuelish in couetousnesse, the other accursed in hatred. The one insatiable in desire, and the other infinite in malice. They both had appetite to drinke, and yet both languished in thirst. They both saw likelihode to get, and yet both suffred losse, not for that they néeded, but because their corruption so required. For, being in this conflict who should aske first, and that of necessitie a demaund must be made, the enuious man, thinking by the sufferance of a simple harme in himselfe, to bring double hurt to his fellowe, desired of the Angell that one of his eyes might bée put out, wherewith at the instant hée lost one eye, and his companion was made blind of both. So that where the one refused to bée satisfied with that which sufficed, the other was raysed as a scourge of his insatiable desires, and the one as wretched in spite, as his companion in couetousnesse, the one became [Page] the iust instrument of reuenge to another: A iustice of due force against such as striue in the quarell of enuie and couetousnes, both which, being contagious infections in the nature of man, the one poysoneth his soule, and the other consumes and dries vp his body: of all other vices in the world, enuie is the most auncient, of most custome,Enuie a vice most auncient. and of greatest continuance, yea euen to the end of the world. It tooke beginning in the serpent. It was familiar with Came. It hath continued from Adam to all the posterities of Iacob and Esau, Saule and Dauid, and Job and his progenie with many other, whose mutuall persecutions moued not so much by their great kingdomes, riches, and principalities, as for the enuie they bare one to an other, (enuie being of a nature to conspire against the vertues) Fortune, and glory of others: So that greater is the grudge that deriues from enuie, then ye dispite discending of iniuries: For, it hapneth oftentimes that the man that is wronged, doth either dissemble or forget: But who is setled in enuie, leaues nothing vndone that may aduance the reuenge, (enuie being none other thing then a disdaine & contempt of an other mans glory,) as was wel expressed by the factions & quarelles betwene Caesar and Pompei, who fought not so often for any priuate iniurie offred by either of them, as for the mutuall dispite they bare to their common fortune & glory. (Enuie alwaies bearing more malice to ye vertues & glory of men,Enuie beares more malice to the vertues of men then to their goods. then to their fortunes or goods): It is a canker that spreds into al cōplexions, & a bloud sturring in al sorts of men: For if he be a good man, his vertues make him subiect to enuie, & if he be wicked, his vices make him enuious,The best remedie against enuie is to forbear to be vertuous. so that of what temper so euer our condicion is, we are either disfauored by enuie, or els we persecute others for enuie. And therfore ye best remedie against enuie, is to forbeare to bée vertuous, or at least to estrange our selues from prosperitie that no man contemne vs, & liue cōtented wt aduersitie not disdaining ye happines of others: we néed haue no encōbrāce wt ye proud mā so long as we make our selues equal wt him. [Page] We néede not be infected by the lechour, if wée hold no conuersation with him.It is hard to auoyd the eyes of the enuious mā We néede not feare the quareller, if wée expostulate no wordes with him: nor bée in daunger of the couetous man, so long as wée aske nothing of him. But it is hard to auoyd the eyes of the enuious man, for that if we climb into fauour, he wil espie vs, & if we fall infortune hée wil make vs cōtemne & murmure. Yea, there is no Sea which he sayles not ouer, no kingdome which he inuades not, no power to resist him, nor man hable to auoyd him. It beares no regard to the mightiest Prince, nor pitie to the meanest subiect. It fauoureth no man for his force, nor flattereth any for his beautie. It spited the wisedome of Salomon and riches of Cressus. It dispised the liberalitie of Alexander, and prowes of Hector. It controlled the eloquence of Cicero, and enuied the fortune of Augustus, and bare malice to the iustice of Traian. All which graue and noble personages were not so replenished with graces and dignities,Enuie denieth to giue renoum to such as are dead. as pursued with nombers of enuious eyes: Yea enuie doth not only persecute men that liue, but it denieth renoume to such as are dead. Enuie to vertue, ielousie to fauour, and aduersitie to prosperitie, are so ioyned together by nature, that the one followeth the other as the shadowe doth the man. And as nature and conscience carie vs to owe compassion to such as bée poore and miserable: so ambicion and corruption leade vs in enuie against those that stand in fortune and fauour. This being one proofe of the malice of the worlde, that to such as are downe, none wil lend their hand to helpe them vp againe, and to those that stand in grace, many are the espials to bring them out of fauour. Therfore let such as are rich & mightie be assured yt by how much great they are in place & dignitie, by so much more are they subiect to suspitiōs & enuie. Ther be certain Brotherhods of enuie whose principall office is to burie men quicke, & vncouer bodyes that are dead, & to those brotherhoodes belong these lyberties and prerogatiues: They [Page] say no ill of the poore, but speake at large of the riche:Custome of the en [...]ious [...] They minister no succours themselues, and restreine others from Charitie: They haue mindes voyde of all compassion, but readie hands to receiue all that comes: They neuer speake wythout murmure, nor vse scilence wythout pretence of malice: They are suspicious of their enemies, and Traytors to their friendes: They séeke not to salue what is a misse, but are diligent supplantors of men of vertue. Lastly, all that they say is spoken in malice and murmure, but they doe nothing according to trueth and good meaning: That more safe were it to holde conuersation wyth a Tyrant then wyth a man possest wyth enuie, for that the one takes a way but the lyfe, and the other persecutes the renoume and glorie: The tyrant hath couller of iustice to all that he doth, but the enuious man vnder pretence of seruice and frenshippe supplantes the merit of the vertuous euen lyke the Snake who lying secretly vnder the grasse, shootes out his sting when he is least feared: Hermocatus the laste tyrant in Scicilia at the very instant of his death, Recommended vnto his sonne, that he should not accustome himselfe to hatred or malice, but rather labour to liue so well, that his vertues might make him enuied, since to be malicious expresseth a spirite of the Deuill, but to be dispised for vertue, is a swéete passion and not wythout his proper comfort. And so he willed his sonne not to leaue of to doe well for any murmure or spight of the people: For that besides that vertue was a thing that was hable to giue him immortalitie: To vertue also was ioyned this operation, that when she giues out her beames and brightnesse, euen her enemies are confounded, or at least yéelde to her glory: For vertue taking courage of her proper riches,Vertue hath no neede of praise. cares not for the fauor of the multitude, for that she hath no néede of prayse.

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One friende reproueth an other, for that of a Gentleman, he is become a marchaunt: This Letter tendeth to the rebuke of Couetousnesse.

I Haue hitherunto made it séen to ye world that I loued you wyth great ielousie, not for that I sawe you ill inclined, but béecause I feared you should fall into ill Councell, the tyme ministring to wicked spirites great facilitie to abuse such as stand not enuironed with good aduise. Wherein as I haue alwayes liued in care and studie of your well doing, estéeming it so much the more to my felicitye and comfort, by how much I sawe you happie in vertue and fortune: So your outwarde towardnesse to all good thinges toke away all suspicion of ill desires, euen as in gréene leaues appearing in the outward branches, is good testimone that the trée is not dry or dead within. But as in al other things of the world, so in the customs of men chiefly is found most detection, incertaintie, and change: which being true in you, in whom was least necessity, so to you more then any other is most iustice of reprofe: for that the familiar respect & coniecture of your life promised on thing, and the inward operation of your mind practised an other. Oftentimes haue I told you that, to forget to reuenge iniuries and remember to requite benefits receiued: to beare fauour to good men and giue iustice to ill men: to bestowe good tournes vpon such as are present, and speake well by those that are absent:Means to wake a man be called good. And to estéeme little the losses of fortune & to make great accompt of the reputation of honor: be things necessarily due to that man that amongst the good wilbe holden for good. But to be rash to reuenge wronges, and vnthankefull to minister recompence, to oppresse iust men and aduaunce the wicked: to backbyte such as are out [Page] of sight, and not be liberal to those that are present: And to beare heauely the chaunces of fortune, & weigh in light balaunce the losse of honor: Are dispositions improper to good men, and guides that fayle not to leade their folowers into perpetuall contempt and infamie. Of this last sort, I will not accuse you for that my affection caryeth my iudgment into parcialitie: neither can I excuse you, vnlesse I will be guiltie in the office of a friende, considering wythall the report that goeth of your late chaunge from a Gentleman folowing seruice, to a Marchant, making bargaines: a thing so much the more gréeuous to your frends, by how much it is slaunderous to you, and so much the lesse honorable for a Gentleman, by how muche it is an office Compounded vpon the spoiles and ruines of good men. Accursed is that office wherin you desire to liue pore, to the ende to dye rich. And tenne times accursed is that trade by the which one wicked man séekes to accomplish his Couetousnesse to the preiudice of many good men: I will not vpbrayd you wyth your predecessors, to whose vertue and glory you doe manifest iniurie: But I can not but aduertise you of the infamy which your couetousnesse wil leaue to your successiō & posteritie: wherein albeit to one so careles of his honour, there is no hope that councell can be acceptable, and that the couetous man in his owne wéening séemes to haue no necessitie of aduise: Yet I wish you remember that as the rasor though he be tēpered with his due proportion of stéele if he passe not by the grindstone to giue him an edge, is vnapt to cut. So there is no man so ripe in forecast nor ready in wit & policy, who from one time to an other standes not in néed of directiō: Yea,Many thinges are of that qualetie that the wisedome of man suffizeth not to assure them. many times we sée wise men fayle and erre, not for want of wisedome, but because thinges are of that qualetie that the wisedome of man suffiseth not to assure them. And therefore it béehoues menne not to bée Obstynate in wyll nor Particuler in Opinion, but too ioyne to their doinges the Aduertisementes of others, For [Page] the better sewertie and successe of their businesse: consider that the theatries or scaffoldes of this worlde whereon we Children of vanitie doe walke, haue their foundations vppon sande, and therefore their strength is but frayle. Yea, though the pillors be of Gold, and holden vp wyth Images of kinges,God hath communicated all thinges to men sauing immortalitie. yet they are subiect to shake and fall euen into the same golphes and bottomes which in other ages haue deuoured the treasures of their predecessors. God hath communicated all thinges to men, sauing immortallitye which he hath reserued to himselfe for that he doth neuer die, and hath set men in an estate of casualtie and frayltie, for that in the ende all thinges take ende: Onely the good and ill renoume of men aspire greatly to perpetuitie,Good and ill renoume liue euer. for that they stande frée from fortune, and preuayle euen ouer the remembraunce of time: The persons determine, but their renoume liues euer: the bodyes resolue to dust, and out of that is raysed an ayre which blowes abroade the reportes of their liues: Let no man beléeue in the worlde, for that it hath a custome to hyde vnder a litte Golde, a great deale of Drosse:Deceits of the vvorlde. vnder a resemblaunce of trueth, it leades vs in many deceiptes and to our very fewe and short delytes, it ioynes infinite greifs and displeasures. To whom it shews most fauour in him is most perill of distruction, For that the allurementes of the worlde be but baytes to beguile such as byte them, and who serues the worlde in disdayne and mockerie, findes his recompence most iust and true, where to him that loues it indéede, it ministreth rewardes in scorne. Finally in our most sewer sléepe it awakes vs wyth greatest perill: And when we thinke our estate beste established, it is then we are nearest our ouerthrow and ruine. How many haue we séene that wyth no small care haue trauelled all the dayes of their lyfe to enriche their sonne whom they loued best, and yet there comes an heire whom they thought not vppsn, who wyth great delyte reioyseth in the fruite and vse of all their paynefull trauels: [Page] It is a iust Sentence, that such as haue beguyled many,Gods iustice goeth by measure. should reape the recompence of their abuses, since Gods iustice goeth by measure, and hath regarde to the equitie of thinges wythout Parciallitie to persons. It is no indifferencie that that which a wicked Father hath heaped for on heire alone by the preiudice of many goodmen, should be enioyed by him many yeares: for that the line to measure all thinges ought to be equall, and goodes gotten by shyfte are for the most part lost wyth shame: the same falling out in common experience, that what the wicked Father wins wyth studie and sorrow, the vnthryftie sonne wastes in Solace and Negligence.The prodigall sonne scornes at the sighes of the couetous Eather. And what the one Plantes in toyle and care, the other remooues in ease and welfare, béeing a Lawe in Gods iustice that the Prodigall Sonne should scorne at the sighes of his Couetous Father. You séeme (according to the figure of the Scripture,) for the silling of one Patte of Water, to wade continually wetshood in the lake of this miserable Worlde: You drye vp the noritour of your brayne wyth the fume of sighs: You breake your bodye wyth the toyles of this lyfe, and aduenture your honour to fyll but one Iarre or Pitcher wyth Water: and yet, lyke as for the time you liue, it will not quench your appetite, so in the ende you will be dryuen to dye of Thirst, and the Potte which wyth so great payne you haue fylled in your lyfe, shall after your death be broken against the walles of a prodigall heire,He is not riche that possesseth much. who will laugh to sée it runne as a ryuer, and reioyce to water the streates wyth the Ryches that you Locked full dearely in your sewrest Chestes. Remember, that he is not Ryche that possesseth much goodes, but he whose desires are satisfyed, and his minde contented.Couetousnesse makes the horders to be hated and liberalitye dravves loue to the spender. The liberall man liues in beste securitie, for that his liberalitie continues his friendes, and reclaimes his enemies: And Golde and Siluer giue better renoume to those that spende them, then to such as hoard them vp, for that couetousnesse makes the hoarders to bée [Page] hated, where liberalitye draweth loue to the spender. By these I wishe you to be aduised, that gayne and getting are weake pillors to vpholde good name,Honour & couetousnesse of themselues contrary. for that Couetousnesse and honor are of themselues contrarye, and can holde no congruencie together in one man. All the vices of this worlde haue in themselues some taste, except Couetousnesse, which bringes griefe for the goodes that others haue, and Ielousie and suspition for the riches that are euen vnder our owne handes. For, to be riche, it belonges also to haue the fruition of riches, the same giuing pleasure to such as can take it, as the possession serueth to such as can vse it. The perplexities of the couetous man are to suspect his Seruauntes,Perplexities of the couetous man. and distrust his kindred, to set Espyalles ouer his Wyfe, and doubt his Children, to bée fearefull of the thiefe, and to be Ielouse euen of his owne shaddowe: Yea he is so miserable, that he settes more garde of his money then of his person. He takes no pleasure but in casting his Reckoninges, in Compting his Siluer, in Selling his Wares, and in multiplying his Commodities, estéeming it as his Paradice, to bée alwayes gayning and neuer spending, to bée alwayes winninig and neuer loasing, to bée alwayes receiuing and neuer lending, and to be alwayes getting as though he should neuer dye. But when there is question to disburse money, though it be for thinges necessarie: Oh, then he is as farre from modestye, as he is full of malice, accursing to the Diuell both Wyfe, Children, and Familie, and in that Passion hée estéemes suche to deceaue him most, in whom hée hath greatest reason to repose Confydence, and who in deede are the best Stewardes, and Husbandes of his commodityes. So that if Couetous men would Consider what a swéete thing Lyberalitye is, they would tourne their desires to gayne much, into a disposition to géeue more, for that, it is not of so great value that which the Liberall man doth géeue, as is his recompence: Séeing that for [Page] the pleasure hée doth to anye, hée is to Redemaunde the Trybute of his Libertie. Yea, the Liberall man is the Lorde ouer those People where hee lyueth, and the leader of all suche as haue to doe wyth him:Dispraises in the couetous nigarde. For that their Recompence béeing certayne, there are none wyll denye him their Seruice: Where, to the Nygarde and Couetous man, where one wyll heare him, manye wyll feare him: where none wyll speake to him, manye wyll auoyde him: Where none wyll geeue him any thing, many wyll practise agaynst him: Where none will visitte him, many will abhorre him, where none wyll employe him, many wyll accurse him: Yea, who wyll Demaunde any thing of the Couetous man that denyeth all thinges to himselfe? or how hath he a mynde to succour Straungers that is not touched in Conscience to suffer his owne to Starue? Manye Couetous men doe wée sée now a dayes to whom God geeues Power to gette Ryches, Pollecye to kéepe them, Heartes to defende them, Lyfe to possesse them, but not Lybertye to reioyce and vse them: So that though they bee Lordes ouer the Ryches of others, yet they are Slaues euen to that whiche themselues Possesse. Wherein I am of Opinyon, that by so muche more Excellent is Honeste Pouertie then Cursed Couetousnesse: By how muche the Poore man is contented wyth Little,Pouertie more excelent then Couetousnesse. where to the Richeman a great deale seemes nothing. And therefore what mynde canne bée more Myserable then to sighe for the goodes of an other, more by desire then by default? The gréedie mynde caryeth no Disposition to Spende vppon his Parentes and friendes, séeing, hée accomptes that Stolne which hée employeth of himselfe: Therefore it is a false Witnesse to call the couetous man rich, since it is not he that hath riches, but rather riches are maisters of him: For the which he takes no small paine to get them, vseth as great care to kéepe them, [Page] and suffereth no lesse griefe to forgoe them: Yea I accompt not the couetous riche men so happie, as the pore labourer and deluer of the earth: For that wyth his mattocke the one drawes reliefe and noriture out of the earth, and the other wretchedly hydes in the earth his treasure and felicitie, and how secretly so euer it is hyd, yet he standes not so suspicious of any as of himselfe: For, if he haue two keyes to his Chest to kéepe his money from stealing, he suffereth ten cares in his harte to kéepe him from spending: So that the care being great to kéep, and the griefe no lesse to loase, I wishe all men well aduised how they beginne to get, since to saue a little of their wealth, they are subiect to put in hazarde much of their honor. Therefore who will be reuenged of a richeman, can wish him no greater passion then to liue long: For that greater is the penaunce by his long lyfe in couetousnesse, then any other reuenge that can be taken of him. Great is that ambicion, and slaunderous that couetousnesse, which neyther for shame of the worlde, nor for feare of death is restrained or moderated, and tenne times great is the abuse of him, who hauing no necessitie, séekes to exchaunge contentment for care, solace for sorrow, libertie for bondage, pleasure for paine, and watching for sléeping: Yea accursed is that man that fals from the reputation of seruice in warres, to the profession of broakage in martes and Marchaundise: And forbearing to climbe hilles and mountaynes to resist the enemie, is contented to kéepe the vally, and Robbe his Countreymen that be passengers: euen lyke to many olde men, who when they waxe weake in force without, séeke to growe strong in malice wythin. By these (Sir) I wish you to consider what Dampnable office you haue taken in hand, and into what discredible Opinions you are growen, with bringing to your friendes no small griefe, and to your selfe a lamentable infamie. I aduise you, for ende, to chaunge your mind, séeing it is easier to suffer yt want of wealth thē [Page] to dissemble the abuse of honor.

A Letter in consolation declaring the discommodities of anger, and the benefites of patience.

I Would you were as good a Phisition as I know you to be a true christian: then would you eyther vse the proper remedie to infelicities, which is patience, or at least shake of the heauinesse of your misfortune, which iustly béecomes a wiseman: For, as to all naturall infirmities afflicting the body, phisicke is able to aforde cures proper and conuenient: So, when tribulations happen and the minde, is trauelled, the man of God will not contest or argue why he is visited, but looke vp to the will of the Lorde, wyth, whom our medicines are alreadie compounded, though not swéete and pleasaunt to our taste, yet necessarie and profitable to our saluation and health: And albeit oftentimes he deales not wyth vs as we would and looke for, yet we finde from time to time that he trauelleth to our remedie, and knowing best the humor that offendes vs, he can in due season applye the medecine that best worketh to our deliuery: And therefore when we are in tribulation and séeme to aske of God in vaine, we ought not forthwith to enter into murmure, but to weigh with that little he denyeth vs then, the many graces he hath graunted vs afore, (it being to great an vnthankefulnesse to forget the many blessinges we haue receiued, and béeing denyed but small thinges, to rayse great complaynies agaynst him.) But as a mischiefe knowne of before and diligently looked for, is not so gréeuous as when it comes vppon a suddeyne: So for that I haue alwayes knowne you to bée resolute in the chaunces of tyme and fortune, I hope you stande now in leaste necessitie of Councell, when there is most occasion [Page] of courage or vertue, estéeming it all one to foresée a mischiefe, when you are sewer of the remedie. And yet béecause Afflictions are the true Touche stoanes to trye the Affections of Friendes, I thought good to offer myselfe to Communicate wyth you, not in direction, for that I know you hable and well aduised, but in Councell, which béeing faythfully giuen, ought to finde no season vnapt to be receiued.

Euery new mutation of mind bringes with it a new care.Lyke as in experience of Worldly thinges, euery newe mutation bringes wyth it for the present a newe care, and leaues notwythstanding the minde in greater sewertie at last: So, for your part, if you knewe the necessitie of afflietions & your owne debilitie: If you considered wel, of fortune, and her chaunges: If you weighed men wyth their malices: And discerned betwéene the worlde and his allurementes: you would not suffer heauinesse for that which is necessary, nor séeke your succoures in thinges that entertaine your misery, since it is more miserable to be with out vertue, then to be afflicted: Such is the suttle malice of the world, that the lesse héed men giue to it, the more doth it prepare to strike them, to the end to giue them afterwards a greater wounde. Many men sounde and disposed, dye sooner of diseases newely growen, then the weake that haue languished many yeares in their infirmities: And therefore, séeing it is most sewer that the wretched man canne not passe wythout myserie, he is more Wise that canne taste his trauelles by little and little, then hée that tryeth them al together: For that, many thinges are Eaten by morsels, which if they weare Swallowed togeather,He is wise that feeleth his trauels by little & little. woulde bringe Perill of Stranglinge: Euen so at sundrye times wée suffer many perplexities, which if they should trauell vs all at once, our frayltie weare too weake to resiste them, for that they woulde deuoure vs all in one daye. So that séeing God hath so ordeyned that what wée holde our selues most sewer of, wée sée oftentimes [Page] suffer most Perill. Why doe wée complayne of want of reste when wée haue vndertaken a Iourney wearie and troublesome? Why doe wée thinke muche to stomble, hauing chosen a stoanie way? How canne wée thinke to sléepe in securitie, when in the seames of our Bedde bée sowen thoughtes and cares? Lastly there is no reason to thinke wée should bée frée in Heauen, séeing wée stande bounde to the Worlde. There is no more Power in fortune to assure thinges, then in the Sea to bée calme, béeing Subiect to the Wyndes. And no more Authoritie hath shée to dispose thinges then the simple Maryner, that committes his Sayles to the Wynde, which dryueth his Shippe not whether hée woulde, but whether the Waues and Wynde doe shooue her. It is an infallible rule,All naturall thinges are subiect to chaunge that all Naturall courses are Subiect to mutation euery yeare, and all Worldely menne that hunte after Fortune, are sewer to suffer Eclipse euery moment. So that séeing Naturall thinges (béeing necessarie) canne not reteyne alwayes one essence and béeing: It is most iuste that the goodes of fortune perishe which are superfluous.

I am sorie for your miseaduenture, as if it hadde happened to my selfe: And more sorie that I canne not as I woulde make knowne wyth what hearte I beare compassion to you: Since it is one principall office amongest Friendes to Communicate in fortunes, and though their persones bée deuided, yet to exercise Communitie of councell, comforte, and remedie. So that hauing no possibilitie to come to you (standinge Subiect to the Seruice of the Prince:) and lesse expectation of reliefe (béeing not hable to minister to mine owne wantes) I thought to vse the industrie of my Penne to declare the disposition of my harte, hoping you will accept that that is, and looke for no more then may be: and where in giuing you aduise to make [Page] no reckoning of that is happened, you may perhappes take occasion to thinke, that eyther I know not the grauetie of the chance, or els that I estéeme you to haue want of iudgment. I cannot but confesse to holde this opinion that albeit you are subiect to passion as a man, yet your discression makes you hable to suffer and dissemble according to reason and wisedome: For that, as in many iniuries there is more securitie to dissemble then to reuenge:In many iniuries ther is more securitie to dissēble a wrong then to reunge it. So when the might of our aduersary preuayles aboue our power, the best Councell is to suffer, séeing there is no possibilitie to reuenge. Therefore, if in the present wronges you suppose you haue receiued, you wyll consider the office of a Christian, and forget the Passion of a Persecutor, you will not so muche béeholde the malice of him that pursueth you, as the iustice of God that suffereth it, in whose presence you stande so guyltie and loaden wyth Sinne, that this Affliction ought not to séeme heauie, considering the gréeuous merittes of your lyfe past. For, if wée weygh in one Balaunce, our olde offences, and the Punnishements wée feele, wée shall finde our paynes farre inferiour to our wicked merittes, and our offences rather touched wyth a mylde iustice, then strayned to a due Correction: Wee may note also in Gods manner of visitation, a mercifull difference he vseth betwéene the Reprobate, & People peculiarly chosen to himselfe: For, to the one their myseries are but Stumbling blockes to make them fall further: And in the other, they worke repentaunce wt many other perfections: Sewer, it belonges not to Christians to murmure at his Crosse, nor grudge to beare it, séeing his hande is not heauier then his mercie plentifull: Yea hee visiteth the afflicted wyth the same comfort that the Phisition doth his Patient, and succoureth the distressed as wée sée he relieueth the dry and thirstie grounde wyth the dew & drops of heauen: So yt let euery one acknowledge that ye tribulations which God suffereth, are not blockes to [Page] make vs stumble, nor heauie burdens whose weight may make vs fall, but they be furnaces necessarie to refine our fayth, and instrumentes working to our perfection, wherein who remaynes not constant to the ende can not be made pure mettall: For that to be afflicted, and not to suffer with patience, bringes forth no other fruite then as mettall throwen into the fire, and not passing thorow all his heates, comes out couered more wyth drosse then pure Golde: And albeit I cannot denie, but to be angry is naturall, and most sortes of men holding more of Fleshe and nature, then of spirite and grace, doe drawe most that way where they finde the appetite to haue most power of action: Yet for that anger hath his difinition and partes, respecting time,Euery reuenge ministreth occasions of further crueltie. occasion, and other circumstaunces, I thought good to offer you a short Discription: not thereby to leaue you in any affection to follow it, but to lead you out of the way of those inconueniencies which he bringes wyth him, hoping you will forbeare eftsones to pursue him whom you suppose to haue done you so great a displeasure,VVhat anger is seing euerie reuenge nourisheth occasions of newe Cruelties, and therfore more sewertie to some men to dissemble, then to execute. Anger is no other thing then a wicked desire of reuenge, an enemie to all good Councell, and a corrupter of euerie good condition, Yea, that which we call anger, is no other thing then a vehement desire of reuenge, somtimes, respecting the occasion that is giuen, but for the most part pushed forwarde by a wicked minde of the partye whom he possesseth,Discriptions of an angry man. and when the punishment excéedes the fault, then it hath changed the qualetie of anger into an habite of reuenge. The man that is angrie, beléeues no aduice of friendes, and is carelesse euen of his owne estate: He is suspicious of all men, and suddeine in his actions, his face is fierie, and his handes ready to strike, his thoughtes are malicious, and his tongue trayned to all speaches of dispight and reproache: He is dispossest of all temperance, modesty, and reason, and [Page] runnes as one Possest wyth a wicked Spirite to all actes of Crueltie, iniurie, and tyranny. Anger caryeth wyth it these wicked conditions, that for once that wée Lende him our will, hée will be alwayes after Lorde ouer all our doings, and doe all thinges that hée lyste agaynst our wyll. All men Posseste wyth anger are lyke to a Lamppe, who by the superfluitie of Oyle géeues no lyght, but castes out certayne sparckling snuffes and flames. But in a Magestrate or man of Authoritie, there is nothing that more discouereth his vertue or vice, for that though he haue occasion to rebuke offences, yet he hath no permission to shew himselfe passionate. It is a iust thing that suche as offende the Lawes, should receiue the Punishments of the Lawes, but yet such ought to be the moderation of paynes, as that they aspire not to the degrée and effect of reuenge: since all men féele wyth more griefe the violent rygoure that is done them, then the iudiciall Punishement they receiue: So that a man to restraine or correct his Anger,No greater triumph then too conquer affections. is not onely a vertue, but a grace supernaturall, for that in worldly thinges there can bée no greater kinde of Tryumph, then euerie one to haue the victory of his owne hearte. And albéeit Anger is then somewhat tollerable, when the occasion is iuste, yet béeing a vice so imperious in man, I would not wishe any sufferaunce géeuen to it, for that all that comes of it is wicked, and of his proper Nature hurtfull. There bée many thinges which in the beginning wée haue Power eyther to receaue or refuse, but if Anger haue once taken Possession of vs, it Sinkes (as a Stoane throwne into a Ryuer) and stayeth not tyll it come to the bottome of our hartes: and if reason ryse agaynst it. It wyll not bée remooued, for that it hath taken too déepe roote in our thoughtes and wil. The same béeing the cause, that all thinges that Angrie men doe, are of necessitie blinde and foolishe, for that it is not a thing easie that a man troubled wyth anger, should [Page] haue vse of reason: And dooing thinges without reason, hée doth them wythout art, and so by consequence wythout rule, wisedome, or discression. Let euery man therefore, Labour to hate Anger for the discommodities that are in it, and learne to bée temperate,Repentance the very stipend & effect of malice wherein is the true vertue and contentment. He that absteynes from speaking villanie, is most wyse, since Repentaunce is the verye stipende and effect of Malice, and there is seldome any thing vttered in Malice, which tournes not to the hurte of the speaker. Wée fynde by experience that to a man in Choller, it is a Principall Remedy to Correct his tongue, and delaye a little to doe Reuenge: For, men speake and doe many thinges in their Anger, which they wishe afterwardes had neuer passed their thoughtes. The man that is wronged, is not forthwyth to be delt withall to pardon the iniurie, but rather to delay and respitte the reuenge: For that,VVhere is no capacitie of councell, there perswasions are in vaine. a man dwelling in passion is not apt to pardon readely, if first he be not appeased. And therefore to séeke to reduce a man to reason, so long as hée is possest wyth the heate of his furie, is but losse of diligence: For that hauing no capacitye of councell, perswasions are in vaine, & where there is not a spirit tractable, there can be no possibility of reformation, being better to suffer his fury, then to minister aduise, for that bathing in the heate of his anger, he standes more néede of a brydle then of a spur. Therfore whosoeuer hath conuersation with a man chollerike, standes in more necessity of polecie then of power, for that anger being to be appeased by discression, receiues no medecine if it be not perfect in time, place, qualetie,Time reformes more thinges then reason. and euery other circumstaunce conducible to purge but not to paine. There be more thinges which time moderates then that reason accordes, as are séene in the experience of many great quarrelles of many great personages, whom neyther friendes could entreat, nor enemies feare, nor Golde could allure, nor other presentes reclaime: And yet, after [Page] time haue had his Course, there hath bene founde a facilitie in that which afore séemed difficult and desperate. Time hath power to change parties and passions,Time hath power to moderate passions. & to newe men, to giue newe affections, by which it happeneth, that he that suffereth with the time, shal sée burne the hart of his aduersary in the same fire wherewyth he supposeth himselfe is consumed: the wise man hath his tongue in his hart, but he that is angrie and furious hath his hart in his tongue: The one is angrie for that he suffereth, and prayseth all that he speaketh, but the other is gréeued when his Tongue Runnes at Lybertye, and reioyseth most when hée suffereth most: Yea, Patience is the inuention of God, and leades men to beare all mutations wyth courage and constancie, and in Calamities not to bée vnfurnished of Remedies.

A discourse of the Ages of mans lyfe.

THere hath bene an Auncient Question, what be the Ages of mans life, and whether there be sixe or seuen of them, wherin (the better to be resolued) we must presuppose, that this word age is vnderstanded in two sortes, as the age of the world, and the age of man. The age of the world beares nomber and reckoning, both according to the Poets, and collection of the christian authors: the poets make foure ages of the worlde, the first of Golde, the second of siluer, the third of brasse, the fourth of Iron. The first inuentor of this particion of ages, was Sibill of Cuma, from whom the Latine Poets draw their coniectures, as appeareth in Ouid in ye first booke of his Metamor. where he discourseth vpon the foure Ages, when, and how they passed. And according to the accompt of the christians, ther be viii. ages, that is to say, seauen afore the comming of Christ, and [Page] one since. But because our question concernes nothing the ages of the world, we will leaue them at libertie, and reason only of the ages of men. Whereof I sée not how it is possible to speake resolutely, for that it is a thing not certaine in it selfe, and hanges altogether vppon the authoritie and opinions of auncient writers, of whom we haue to beleue best, such as bare most credite. First it is affirmed by many that there be these seuen ages in the life of man, infancie, puerilitie, mans estate, youth, grauetie, old age, and state decrepit: they restraine one part of these ages to a certaine nomber of yeares, and leaue the rest without limit.

Touching the opinion of the nomber, it semes to holde some similitude with reason: for that seuen is a nomber vniuersall and accomplished. And in that nomber if wée accompt the seuen Planets, the mouing of whom causeth the generations and corruptions in the earth. By greater reason vnder this word seuen we may also applie ye course and continuation of the time: for that by the same science and reason that the auncients reduced the Planets into seuen, and they to enclose in their motions, the reuolution of times: euen by the same may we also establish seuen ages, which may comprehend the life and continuance of man. There were others that set downe but sixe ages, Infancie, Puerilitie, Mans state, Youth, Grauetie, and Old age: of this opinion is Jsidorus, whom, by reason of his authoritie, wée will follow for the present, confessing notwithstanding that in some respects there may be seuen ages in the life of man. But this last opinion semes most reasonable in this, for that it speaketh more distinctly of the yeres of the ages, then the other that establisheth seuen, for that it can not debate destinctly of the yeres of youth and mans state.Infancie. In this sort is the reckoning of these ages. Jnfancie, which is the first age, begins euen from the birth of man, and continueth til seuen yeres be accomplished, it is called in Latine [Page] Jnfantia, for that in that age all thinges are holden childish that he doth, not hauing any libertie of spéech, nor other thing to expresse his perfection.

Puerilitie. Puerilitie, being the second age, continueth from seuen to fourtene yeres. The Latines call it Pueritia, for that it is an age pure, and not stayned with any abhominable vice, being as yet not defiled with vnchast mocions, nor disposed to the vile pleasures of the flesh, as afterwardes it is. Of this beastlines and vile humor of the flesh,2. Cor. 6. the Apostle makes plaine discription when he bids vs shoonne fornication: For, all other sinnes that man commits, are without his bodie, but he that commits whoredome, sinneth in his body, and against his bodie. This age then is very pure, as being not so hable to the beastly actions of the flesh as is the other that succéedes, which is Mans estate, according to the text in Genesis, Gene. 8. saying: the senses and thoughtes of the hart of man, are giuen to ill, euen from his Mans estate. But for al this we must not thinke that Puerilitie is exempted from the vices and sinnes which generally defile man: For, that which comes from the hart, corruptes man sayth the Lord, and therefore since this age is not frée from lende words and wicked thoughts, it can not be altogether pure: So that to exempt it altogether from sinne, is too great an error. And where some holde that children béeing somewhat growne, haue no sinne, but begin to sinne at fouretene yeares when haire begins to appeare in their naturall places: It were an opinion to bée suffred, if men committed sinne in no other members then in their partes of generation. But who doubtes that stealing, lying, and swearing bée not sinnes, whereunto young children aboue all other vices are most enclined: So that wee may say that this age is exempt onely from the sinne of the flesh, but not from other corruptions. And albeit it bee pure and cleane from vice in his beginning, yet that innocencie continueth not till the end of the age, and procedes [Page] for that in the beginning they haue not the vse of discretion, and by that want, no power to doe good or ill, as to bée estéemed yll or good: Séeing the good and the ill are measured by the discretion of the doers, for that according to Aristotle, all the operations and mocions of man procéede of the vnderstanding and will. And therefore it is hard to iudge of the workes and dispositions of litle children, till by encrease of yeares they enter into the vse of reason, a time when they haue habilitie to do well or ill: The same béeing the cause why the Cannon speakes not indistinctly of all children, but onely of such as are somewhat raysed into yeares and age: For, it impugnes nothing the opinion of such as saye that litle children are without sinne, but meanes expressely of such as are ten or twelue yeares of age, who in déede are not exempted from sinne.

Mans estate, which is the third age,Mans estate. begins at fiftene yeares, and continueth till eight and twentie, according to Isidores opinion. This age, the Latines call Adolescentia for two reasons, the one for their possibilitie and nearenesse to engender: the other for that they encrease and rise into strength.

Touching the first, it is referred to the beginning of this age, wherein young men approch the power of procreation, which was further from them in their childhode as hath bene sayed. The second consideration beholdes chiefely the end of that age, according to the opinion of many, who holde that man encreaseth till twentie, or two and twentie yeares, which is the end of Mans estate. But Jsidorus sayth, that Adolescentia lasteth till eight and twentie yeres, notwithstanding man doth not alwayes rise in increasing till then, and yet it séemes that, that age tooke his name directly of encrease, for that then man comes to his perfect growth.

In the ages afore rehearsed, Jnfancie and Puerilitie, man [Page] groweth still, yea and in one part of the third age, which is Adoloscentia: But in ye ages following he groweth nothing for that he hath taken his perfection afore. And therefore, seeing all growing endes in Adoloscentia (for after that age man encreaseth nothing) the name of encrease or growing doth most properly appertaine to him.

Youth. Youth, which is the fourth age, entreth at nine and twentie, and endeth at fiftie as Isidore affirmeth. The Latines call it Inuentus, by reason of the helpes and aides that the world hath of men of that age, as in deede that title is most proper to him by reason of the force and vertue which men of that age haue. In the former ages, men are not knit, nor haue their forces accomplished: But in this age they haue their full strength, and are well hable to endure all impositions of paine, burdens, or trauell.

In this is discerned the difference of the two opinions, the one establishing seuen ages, and Isidore reckoning but sixe. Such as make a nomber of seuen, deuide youth, adioyning vnto him an other part which they call Virilitie. But according to Isidore there is but one age, and that is called Youth, which me thinkes is not to begin at the end of Mans estate at eight and twentie yeres as Isidore holdeth: But it were better to determine Mans estate at one and twentie yeres, a time wherein he hath taken his groath, and thereto establish the beginning of youth, which is to last vntill thirtie yeres or there about, and after it may succéede Ʋirilitie, which may endure vntill L, where Jsidore establisheth the end of youth. According to this order the names of the ages may go properly with them: For, Junentus takes his name of this Latine Verbe iunare, signifying to aide or helpe, and in that age men are most conuenient to be employed, and of most habilitie to giue aide. And Ʋirilitie deriueth from this Latine Noune Ʋires signifying strength, as an age wherein men being compleate, are in there greatest force. And so as the youngman is good to minister aide [Page] and helpe, so in the man accomplished is good habilitie to do things of himselfe: For to haue necessitie of aide, is referred to the forces yet weake and not accomplished, but to do any thing of our selues is a true signe of strength fully furnished. Besides, it is of common proofe, that a man comes not to his full strength till he be thirtie yeres olde, and therefore by good reason that estate of age may be called Ʋirilitie.

But Jsidorus, thinking not to seperate virilitie from youth, sets downe other termes and limits to ages, establishing the end of Mans state at eight and twentie yeres, and not at one and twentie, and appoynting the begining of youth at nine and twentie, (a season that best makes perfect the strength of men) he puts no difference betwene virilitie and youth.

The fifth age is called Grauetie or Vnweldinesse: Touching this age, the two opinions aforesayd do differ in name only, Jsidore calling it vnweldinesse, and the other giuing it no title at all. They both séene to take the commoditie of the Latine word, the one calling it senectus and the other seniam, notwithstanding it concerne diuerse ages. This age of vnweldinesse begins at fiftie yeres, and ends at thréescore and ten as Jsidore holdeth, who calleth it vnweldinesse, because the qualitie of heauines or waight, makes fall all things lower. And as in the other foure ages afore, men grow either in stature or in force: so in this age their strength séemes to determine, and their bodies and partes begin to decaye, & decline to debilitie: For, vntil fiftie yeres man mayntaines alwayes his strength and stature, but after, he begins to feint as one that had runne his course, and doth nothing but heape infirmities and weaknesse euen vntill death. According to the opinion of such as establish seuen ages, this estate of yeres is called old age, wherunto Isidore consents not, but calles that old age which begins at thréescore and ten, and continueth til death though man liue neuer [Page] so long. So that all the other ages are restrained to certaine limits of yeares, but this last age is subiect to no terme, for that the day and houre of mans death are not knowne. Jsidore, (speaking of this age) sayth that old age béeing the sixth age, can not bée limitted nor made subiect to terme, for that there is attributed vnto it the residue of the life of man which passeth the first fiue ages. But touching all that hath bene sayd heretofore, that euery age of the life of man hath his certaine termes and limits except the last: It is to be vnderstand that al is spoken of the ages of men of our time, and not of such as were afore the floud, since in those seasons, the age of men were a thousand yeres. Neither do we meane the men of the second age, which begonne from the floud vntill Abraham: for that in that age there were men that liued sixe hundreth yeares, and some foure hundreth, as appeareth by the Doctrine of Genesis. And yet those men sayth Jsidore, had no more age then we, and all their yeares limitted to a certaine time and terme, except the last age, whereunto could bée ascribed no certaintie of terme, for that (as it is found in Genesis) some liued longer then others: and therefore their ages were not compted in that fourme of yeares that wée recken oures: For, we take the beginning of our fifth age, which is called Vnweldinesse, at fiftie yeares: Which could not bée in the men of the first times, séeing the fifth age presupposeth in vs a debilitie of strength and naturall operations: a thing which could not happen to the first men, for that if they had begonne to decline at fiftie yeres, they could not by any possibilitie haue endured so long, séeing there were of them that liued more then fiftie yeres. So that wée may establish the fifth age of those people to begin at thrée hundreth yeares or there about, aspiring very neare the third part of their life. In which respect, this fifth age hauing an other beginning in them then in vs, I thought it not out of purpose to touch somewhat [Page] those ages which had not the same termes whereunto wée are subiect at this present. Here must bée considered the accompt that wée applie to the third age, and other ages since vntill Dauid, in whose time men liued no more then they doe now according to his owne testimonie the dayes of man are threescore yeares, Psal. 89 and if any liue till fourescore, the residue of their life is but griefe and trauell:

Touching the ages of the men of the first and second worlde, wée can not speake resolutely, nor of the termes or limittes whereunto they were referred. One reason is, for that those thinges were not continued vntill these later times where were authors & writers to record them, And withall for that those thinges which were once past, & no more in nature, the writers had no great care to dispose them to monument. To this may bée also added an other reason more peremptorie, that notwithstanding the authors had will to describe particularly those thinges, as they had done the ages: Yet they had no meane therevnto, seeing experience sheweth vs the ages which are proper for procreation, in what season man forbeares to grow, in what time hée is in his flower, and when hée begins to decline. By which the wisemen tooke meane not only to Baptise and distinguish the ages of man, but also to limitte such as were subiect to terme. From the first and second age of the worlde, wée are assured that the age of men was deuided into sixe as it is nowe. For, the men of that season felt the same mutations that wée féele, and did not engender in all ages, and yet in certaine ages they were hable to procreation. They grew into stature and strength vntill certaine times, and afterwardes their growing ceased. In a certain age they were in their flower, and in an other they began to wither and decline. But wée knowe not in what terme nor in what tyme they suffred these mutations, as now experience [Page] in our selues makes them easely knowne to vs. That was the cause why the wise men of those times could not limit to certaine termes of yeres, the ages of men of the first and second world, as oures are. Moreouer if any will dispute that there is more reason to establish seuen ages in the life of man, then sixe, for that the Scripture makes mention of senectus and senium, that is old age, and state decrepit: it may be aunswered, that the Scripture appoynts no more ages to the life of man, then doth Jsidore: For, these two wordes senectus and senium, as the two later ages of man which Jsidore calles by other names, naming vnweldinesse that which the Scripture calles olde age: and old age, that which in the Scripture is called state decrepit.

There is also an other reason agréeing with the opinion of Isidore, that senectus and senium be not taken in the Scripture for two ages, but for one, & that to be ye pouder or oust of the life of man. Old age saith Isidore, which is ye sixth age, is not limitted, for that al that remaines of the life of man, (after the fiue first ages be past) is layd and referred to olde age. Touching the state decrepit, it is the end of old age called senium, as holding vpon the traine of the sixth age. This last opinion semes not the least likely, and most conformable to the saying of Isidore, by whom is not ment that the decrepit state is the vttermost end of old age: For so should it be one selfe thing with death, and hold no part of life: but it is ment that the state decrepit makes one part of the life of man and of the sixt age, according to the testimonie of Jsidore. So that we may conclude that it is not an age distinct and absolute, but part of an age, being (as it were) the dregges and pouder of old age, and generally of all the life of man. And for death, much lesse that it is part of the life of man, séeing we hold it a iust meane of priuation of life. But if any disposed to cift straitly our opinion, will aske this question, that séeing the state decrepit is one part of our life, why we make not an age of it as we do of the other [Page] partes of the life of man. It may be aunswered that by so much is the question vaine, by how much the matter is impossible: For, al the other ages are subiect to beginning and end, and are determinable to a certain content, proportion and nomber of yeres. And touching old age, albeit his end can not assuredly be determined, yet it is knowne in what time he begins, which is about threescore and ten yeres. But the state decrepit drawes an other course, as hauing neither beginning nor end certaine and terminable, and therefore can not be called an age distinct, and of it selfe: The same being easely séene in this, that it containes that residue of the life of man, wherein the body is made vnweldie with many infirmities, the which appeares after a man be entred into olde age and not afore, notwithstanding we séeme to féele and suffer vnweldinesse. So that, that part of the life which is so grieuous, hath no certaine beginning, séeing those infirmities come sooner to one then to an other, and endure either more or lesse according to the complexions of persons: and therefore that can not well bée called an age compleate, but rather part of an age.

This estate decrepit hath bene referred with great reason to the yeares of olde age, béeing the last and extremest of all the other ages: For that, there remaynes no other thing to such as are come to it, but death. And for that such as liue so long, are naturally subiect to many grieues and sorowes, some men haue called the end of this last age senium: An opinion fully conformable with the Scriptures: For, as it is here alleadged that the state decrepit is the last part of the life of man and followeth olde age. So the Scripture accomptes the continuance and proporcion of our life to thréescore and ten yeeres, referring the residue but to trauayle, and dollor. So that this part of the life so ouerladen with infirmities is that which we call state decrepit, and the Latines senium, béeing in déede the last age called olde age. The best dayes of the life of men [Page] saith Virgill, are those which passe first: after the which succéede infirmities and diseases, yea and olde age, which leades with him fearefull death. Thus doth Virgill cal old age a state troublesome and afflicted with infirmities, wherein if he had knowne the state decrepit to be seperate from old age, and that he had taken it for an age of it selfe, he had geuen it communitie with those ils and infirmities whereof he speaketh, and not to old age, for that it is in the last and most extreme age that those miseries happen to man: Yea he makes no reckoning of any age after old age, for that next after it he makes accompt of death. The same prouing sufficiently, that the state decrepit is not an age seperate and distinct from old age, but containes a part of the same, which agréeth with the opinion of Isidore, and holdeth consent with the scriptures and with the Poets. In all which is no difference nor distinction betwene senectus and olde age.

A continuing of the discourse begon, wherein is brought in an other opinion.

WE haue alreadie shewed two opinions touching the ages of the life of man, whereof the one appoints seuen, and ye other establisheth but sixe. But nowe will we adioyne an other which sets down in the life of man, but fiue ages; that is to say, Jnfancie, Paerilitie, Mans estate, Youth, and old age. Of this opinion is M. Terentius Varro in his Booke of the originall of the Latine tongue, & is also alledged by Seruius in his comment of Virgill vppon the fifth Booke of Aeneidos. This opinion agréeth with the former and foure first ages, which foure there is no meane [Page] to impugne, séeing they haue taken their names of the foure diuerse estates which we féele in our life. The first age is, when by reason of our very few yeres and indisposition of our body, we haue no vse of reason, nor full knowledge of thinges: this age we call Jnfancie or innocencie, Infantia. as an estate wherein man knoweth not yet what sinne is.

There is an other age wherein albeit man hath a certayne vse of reason, yet by reason of the inhabilitie of his person, hée is not yet hable to procreation:Puerilitas. this age is called Puerilitie or Childhode continuing from eight yeares to fourtene, and it is the second age.

There is an other age which giues to man the vse of reason, and power of procreation, his body béeing not yet risen to his greatnes and perfect force, but groweth still in strength & bignesse: This third age is called Mans ectate, Adolescentia. for that in it we take our greatnes and stature although we grow still in force.

There is an other age wherein man hath his strength accomplished and is apt to all actions possible to bée done in any age whatsoeuer, this age is named Youth. Inuentus. And for that these foure mutations are so manifest, they are all resolued and concluded in these foure ages, notwithstanding they haue not said so of the ages following, and from thence is deriued the diuersitie of opinions.

M. Varro reckoneth but old age after these foure ages afore recited,Olde age. taking youth (as I thinke) for ye age wherein man is perfect in his forces, in his stature, & in his vertues naturall, referring to olde age all the time of declination or decaying of the naturall forces of man: So that according to Ʋarro olde age should begin at fiftie yeares, and endure vntil death. This opinion diffreth from the former, in that the first putteth virilitie amongest the nomber of ages seperating it from youth, where this encloseth it vnder ye name & title of youth according to the iudgmēt of Jsidore. And yet this opinion is contrary to ye former, which makes [Page] olde age and state decrepit two ages agréeing with the resolution of Jsidore, who accomptes olde age for the last age, and takes the state decrepit but for one part of it. Notwithstanding Ʋarro diffreth from Isidore, who, after youth establisheth the age of grauetie or vnweldinesse, of the which Varro makes no mention, following therin the first opinion, which toucheth nothing that graue and heauie age.

VVhich of these opinions is most worthie.

ALbeit there is neuer one of these thrée opinions which bringes not with it his meane of defence and iustification, as béeing al grounded vppon causes which haue their proper apparance and similitude with reason: Yet there is differēce of authoritie betwene them, one being more antentike then an other: the same being the consideration why I hold the second best approued, and most reasonable.

Touching the first opinion establishing two ages of old age, and state decrepit, it is contrary to all good authors, who haue alwayes taken olde age for the last age of man, not meaning that the state decrepit was an age distinct, but a part of old age. Wherein if it be alledged that the decrepit state is not taken for the last part of the sixth age, for that it hath no beginning limitted, nor any end determiminable, but that it is taken for the last age, which is limitted in his beginning, notwithstanding it hath no end determinable, as beginning at thréescore and ten yeares and lasting vntill death, and that this age also is that which some call olde age. It may bée aunswered that taking the termes and limittes in that sort, thée agrée with the first [Page] and second opinion touching the two last ages, and that there is no difference but in the names. So that wée may conclude that the second opinion is more auayleable then the first, for that it consents in names of the ages with the good authours and Poets. Wherein truly for thinges that lie in act and haue bene inuented, those opinions that holde most conformetie with the iudgements of good authors, ought to bée reputed as most true. The third opinion aduouched by M. Varo, albeit it be in some sort supportable, yet Jsidore satisfieth more at full, for that he puts vnweldinesse for an age betwéene youth and old age: For, first in that age men feele a manifest mutation which deserueth well to deare the name of age: Seeing that properly olde age may be called that time wherein the iudgement of man beginneth to fayle & diminish, both by ye greatnes of age, and indisposition of the body and person.

Touching youth, it is the flower of the age of man, since in that age hée is man compleat, and perfect in his forces, actions, and naturall operations: but that age being past, al thinges that are in man begin to decline. Then it is that the force of the body, and vertues naturall begin to weare and wax weake: Of which decay procéedes also a diminution of iudgement and vnderstanding. All which are discerned dayly by ordinarie experience, besides the reasons and arguments conducible to proue them: For, first experience sheweth vs that as man falleth in corporall strength, so his iudgement begins to growe weake and frayle: but the sense and vnderstanding remayne in puretie and vertue. The reason is, for that the strength of the body and forces naturall, are powers materiall, and subiect to alteration and change. But the sense and vnderstanding béeing not materiall, can not therefore fall into mutation but by some accident, and by the alteration of the body, according to the Doctrine of Aristotle, [Page] that the vnderstanding waxeth not olde, although the body doth. And therefore there may be sometimes wherein man may loase all his corporall forces, afore the vnderstanding tast of any such infirmitie: But to say that that time may bée reduced into an age to call it old age, it can not well bée so, for that the sense and vnderstanding are weakened in olde age: So that, that age may bée called vnweldinesse according to the Etymelogie of Isidore saying thus: Some thinke the Latines called olde men senes, because of the debilitie of sence falling vppon olde men whom the greatnes of age makes raue, and subiect to incertaine fancies.

The naturall Philosophers say also that fond men and idiots haue for the most part their bloud cold, as men wise and well compound haue it hot and sturring: the same béeing the occasion that olde men hauing their bloud cold, and young children in whom it is not yet hot enough, are not resolute in their iudgements: so that it is no great error to compare together old men and children, as equall in temperature. For, doting olde men are foolish by the greatnes of their age, and in young children is no power of iudgment by reason of their minoritie. Secondly, this second opinion which establisheth onely sixe ages is most commonly approued of wisemen, and agréeth with the iudgement of Jsidore that the Philosophers haue distinguished the life of man by those sixe termes. Thirdly this second opinion hath a similitude with the names which the Greekes haue attributed to ages, calling that which followeth youth Presbiter, and in place of olde age they vse geron: so that Presbiter is an other age then olde age, as also Jsidore calles it Vnweldinesse. And sure those that stand in that estate and proportion of age, may bée called neither young nor olde, but occupie (as it were) a meane degrée betwene both according to the opinion of Jsidore speaking thus.

[Page]The sixth age saith hée which is called Vnweldinesse is referred to such as enter into olde age, and is as the dekaye and declination of youth falling into olde age, and yet in true propertie is neither olde age nor youth, but it contaynes euen the selfe same which the Greeks call presbiter. This age begins at fiftie, and endes at thréescore and ten: Wherein if any would dispute by the wordes of Isidore, that the age of Vnweldinesse followeth olde ages, and that it is an estate most neare vnto death by this Latine text of Jsidore, qu [...] [...] senioris est graui [...]s, &c. vsing the comparatiue se [...]ris. It may hée aunswered, that senioris is taken here for one, that approcheth olde age, euen as adolescenti [...] in Latine signifieth one that is yet in his childhode and not yet so sufficient as hée whom the Latines call adolescens.

This phrase and maner of speach is common, and vsed for the most part amongest the Latine authors and Poeta as Ouid, Terence, with many others: So that wée may heare applie senior to one that groweth neare olde age according to this iudgement of Jsidore. He that the Latines call senior (saith he) is yet in his gréennes, and hath not shaked of the dispositions and disportes of yourth, by which occasion Ouid sayth such men are betwene young men and olde men. For according to the Latines, adolescantiar meaneth not him that is more then a young man, but signifieth such one as is not yet entred into Mans estate, euen as senior resembleth him that hath not yet challenged old age.

The conclusion of this discourse, wherein the author is resolued that there bée but thrée ages.

THis hath bene the chiefest industrie of the Philosophers treating of ages, to establish how many there were, and how long euerie age that was to be limitted [Page] might endure. But the Poets haiel gone further, as deuiding euery age into their partes, assigning properly his beginning, his middle, and his end, according to the Doctrine of Aristoris that all thinges are drawne into those thrée. These may bee referred to Puerilitas, Adolescentia, and Iuuentus, assigning to euery part of them their names, as in the pertition of Adolescentia, wee may vse the first estate, the perfect estate, and the state declining.

Touching Juuentus, which begins at eight and twentie yeres, and continueth till fiftie, contayning in reminder two and twentie, there would fall to euery part seuen yeares, and some what more. And so the seuen first yeares: continuing till two and fortie, or thereabout, may bée referred to youth perfect or thorowly growen. And the seuen last yeares continuing to fiftie, are attributed to youth declining or decreasing.

These ages thus distinguished by partes and manies, are deuided euen as is the life of man, which is reduced into these thrée yeares, beginning, middest, and end. The beginning containes the first part of the life, in the which man riseth still growing and encreasing. The second part which is the meane, that largeth that estate of man that is fully growen which appeareth in his middell age. In the last part lieth the state declining, as in which man begins to decay and loase his naturall force. This distinction is also obserued in all ages: For, they haue their beginnings, which is the first part, And the middest, béeing an estate best disposed: For, then is man his his flower and perfection, and the body hath then his best perfection, when man is established in his middle age.

This maner of diuision of ages into thrée, is very familiar wyth the authors, who assigne to euen part his particuler [Page] names. The thrée names afore recyted haue taken their beginning of M. varo to whom Seruius wroat them vppon the fifth booke of the Eneidos of Virgill: But others vsing common phrases call these partes by these names, first, middle, and last, amongest whom Salust sayth that Mithrodoces comming to the Crowne in his laste puerilitye, killed his Mother that age lasketh seuen yeares, beginning at seauen, and continuing till fourtéene, and so deuiding it into thrée partes, euery part conteynes two yeares, and somewhat more: and therefore we establishe the last Puerilitie betwéene twelue and thirtéene yeares, that is to say about foure Monthes wythin the twelfth yeare, and it may continue to the ende of the fourtéenth month in which age Mithridates began to raigne.

Some call verdure or gréenesse the beginning of all ages, and that by the resemblance of trées, who first appeare gréene afore they heare frente: and in experience and operation of nature we sée euery beginning of the age is green and liuely: to the same meaning speakes Virgill, who deserybing the state and state and constitution of the body of Euriatus, saith he was excelent in beauty and in ye gréenesse of youth, as if he had sayd he was in his first youth: This distinction is not obserued onely in ages, but also in the foure seasons of the yeare, that is in spring time, in sommer, in Autumne, and in Winter. All which seasons suffer their diuision into thrée partes euen by the same meanes that the ages are distinguished. For, in common speache, we gréeue vnto Sommer his first beginning, his middest which is called the harte, and the later part of Sommer. This diuision caryeth great congruencie of reason, for that euery season of the yeare comprehendes thrée moneths, and the course of the Sunne by thrée signes of the Zodiacke. The beginning of Sommer which is in the first moneth, is called the first Sommer, because he is as yet but newly chalenged [Page] the Middle parte which is in the second moneth, is the hart and perfect part of Sommer as [...]eing then in his greatest force and vertue. The ende and thirde part of sommer which is in the thirde moneth, is called the latter parte or declining time of sommer, as in which season the heate vanisheth and leauing the propertie of sommer, it is conuerted into the nature of A [...]tumne, the same happening also to all ye other seasons of the yere according to the consent of the Astrologians, who speake of the seasons according to the nature and propertie of the Signes, by the which the Sunne passeth during the sayde seasons which causeth the diuersitie of tunes. And as there his thrée Signes in euerie season by the which the Sunne passeth in thrée monethes: So haue the Authors attributed thrée names to euery season according to the thrée Signes which raigne in the same: As in sommer there bée the Signes of Cancer, Leo and Ʋirgo, whereof the first is mouing, the seconds fixed, and the thirde common. The first as called mouing, for that the season is chaunged into it by conuertion of the springe tyme into Sommer. The seconde is fixed reteyning firme aboade and stabilitie, for that whylest the Sunne is in this Signe, the Sommer remayneth in his offence, and is not chaunged into any other Season. The thirde is called common, for that whylest the sunne is there, the season holdes of the nature of Sommer which passeth, and inclineth to Auntunure whiche commeth. The same may bée sayde of other seasons, and they resembled in conuenient propertie to the ages of mans lyfe.

Consideracions for Iudges cryminall, expressed in a famyliar Letter from one friende to an other, wherein is vsed a necessary Authoritie of a Philosopher.

[Page] CIcero in his discourse De amicitia, holdes this opinion Si omnia facienda sunt quae a mici vellent, tales non sunt amicitiased coniurationes. If we should accomplishe all things (sayth he) aswell good as ill which our frends require of vs, such frendship might rather be called coniuration of the wicked, then confederation of the good. For, albeit the law of frendship is hardly restrained to limit: yet, it is an error to make it an office passible to all actions without distinction of things, and consideration to the qualety of persons. Yea we must loue our frends no further then the Alter that is, for our frends we must not corrupt religion nor conscience. Scaurus and Cattiline the tirants of Rome, There can be no amitie vvher is no vertue. & Brutus and Cassius the murderers of Caesar helde great league & confederacie together, but in no sort they coulde be called frends, for that there can be no true amity where is no vertue, and that friendshippe is most accursed and infamous, where men become friendes to the ende to be enemies to others. I am bolde (sir) to vse this entrie into the aunswere of your last Letter, by the which you séeme to put me in remembraunce of your frendship and my auncient fidelitie, hauing occasion now more then euer as you say to make tryall of your friendes to sée if they will fauour your absence wyth the same affection wherewith they were wont to faune vpon you in your presence. For my part, I estéeme my selfe of no lesse fidelity then you suppose, and do confesse the honorable frendship you bear me, but vnder this condicion, yt you doe nothing worthie of rebuke,The magistrate ought too doe nothing of dishonor. nor vnworthy to be defended, since in a magistrate albeit there may be many things to be amended, yet he ought to do nothing worthy of dishonor nor to deserue blame. It brings no small griefe vnto me to hears what faltes are heaped agaynst you touching your gouernment in those parts, assuring you that [Page] if you had receiued Councell of the Doctrine of the Philosopher,Science and experiēce the two principal pillors that vphold cō mon weales. you had not brought such passion to your friendes, nor to your person such infamie and perill: Men that manage estates, or take charge to gouerne common weales, ought to be circumspect in that they doe, and skilfull to vnderstande what they iudge, séeing that science and experience are the two principall pillors that vpholde common weales: we sée many who albeit haue red ouer the whole Volumes of the Lawes, yet when they leaue the vniuersities and come to administer affaires of estate, they discouer no small imperfections: For that he deserues not fully the name and reputation of a Councellour at Lawe that knoweth onely the body of the law, but he which can apply it in time and place: Séeing that to learne science a certayne discourse of time suffiseth, but to put it to conference and vse, there is requisite a déepe and assured iudgement. And therefore all humaine Lawes béeing grounded more vppon reason then opinion, it happeneth oftentimes, that the man of the Countrey replenished wyth experience, holdes better course in gouernement and iudgement, then the graduat raysed to degrées of learning by the customes of the vniuersitie. But now to debate wyth you somwhat more particulerly, as I haue alwayes helde you in the opinion of a man wise and learned, and also a iudge and counceller resolute: So, by your late abuses in those partes, heaped agaynst you in great slaunder here, I am eyther otherwayes then I was wont to be, or at least you are not the same that I haue alwayes estéemed you, séeing that hauing commission from the Prince to chastise a sedicious Rebell both in body and goodes, you are accused to haue abused your authoritie wyth suspected fauor to his person, and corrupte affection to his house and goodes: hauing bene so long a Councellor,No Rebellion excusable. it is time for you to know that no rebellion is excusable, no though the oppression be intollerable, and it is as due iustice in the Prince to execute a Rebell as to [Page] defende an innocent: séeing he doth but blowe the Brande of sedicion vpon the head of the doers and so burneth them wyth their proper fire. Oh that pardon is wicked which bringes wyth it the hazarde of a Countrey,That pardon is wicked which bringes with it the hazard of a countrey. as on the contrary, most happie is that punishment wherin is wrought the safetie of the state. To disobey the Prince, for not to breake or passe the lawe, or to infrindge the lawe to obey the Prince, be thinges that happen, albeit they ought not to be done: But (according to the propertie and effect of your action) to disobey the Prince, and be holde to breake the law: I know not how better to referre it then to mere contempt and follie: For that in all ages and estates, that hath bene a iust obseruation of the law, when he that was a Traytor to the Prince, and a troubler of the Realme, was executed both in goodes and lyfe, and his howse rased. But you haue not onely fauoured the lyfe of the Rebell wyth a suspected respyte of his person, but also as one entised wyth the beautie of his fayre howse, you haue not defaced it as a monument of his offence, but séemed to reserue it for your speciall vse and profite: Wherein you are farre from the direction of the Philosopher. Nunquam deb et fieri iuditium in conspectu obiecti de quo iudicandum est. If it happen (sayth he) that any faire or riche thing fall into falt, let it not stande afore the eyes of the Iudge when he is to pronounce sentence, lest a couetous compassion of the thing preuayle aboue the vertue of equitie and reason: Homer recytes, that amongst the princes of Troy, there was great question, whether they should sende hoame agayne fayre Helene to her husbande or not: In which dispute (such was the incertayntie of their affections) they condemned her being absent, but eftsones reabsolued her when she stoode afore them bearing such compassion to her present beautie, that they had no power to doe iustice: Josephus lykewise in his discourse of the warres of the Jewes, sayth, that the good Emperour Tyrus hauing subdued the Countrey of Judea, [Page] and taken the great Cytie of Ierusalem, when he behelde wyth iudgement the riche and stately Temple of Salomon, the presence and maiestie of the thing caryed him into that compassion, that muchlesse that he suffered it to be defaced or razed, séeing he gaue strayt order that no pillage or spoyle should bée offered to it, till hee were gone out of Asia, and retourned to Rome. In like sort it is written in the firste Booke of the Kinges, that God commaunded Kings Saule to aryse and put to the Swoorde the Prince of the Amalechytes, and all the men, women and Cattle wyth out exception which he founde: But Saule béeing subiect to a corrupt Pytie, killed onely all the leane, weake and deformed Cattell, sparing suche as were fayre and fatte: For which disobedience the Lorde was mooued to Anger, and the Kynge depryued of his kingdome. The good consull Marcus Marcellus séeing the Noble Cytie of Sarragoce Burning, Commaunded to Quenche the fyre, estéeming it great losse to Burne thinges so fayre and goodly. But if these Noble men and also your Lordeshippe, had well studied the rule of Aristotle, That the thing riche and fayre ought not to stande in the eyes of the iudge at the tyme of Sentence, their errour had not bene so gennerall, nor your fault so apparant, wyth whom, séeing you are equall in offence, it is good reason you Communicate in payne and Punishement: Wherein it can not gréeue mée a little, that hauing in your hande the sworde of iustice, wyth creditte to examine and execute, you haue tourned your dutie into disobedience, and your office into negligence, the same géeuing occasion to the Kinges officers here, not onely to accuse you, but Iudge you vnhable to wéelde authoritie, and not worthie of place in the administration of affayres: Estéeming you no better then a Traytor, for that you haue forborne to Punishe Treason. But the mischiefe béeing happened, I wishe you remember that in cases of offence, the next way to reconcilement, [Page] is the offer of Satisfaction or Submission, Assuring you that to a minde so gratious as is the kinges, there is no offence so great which can not be eyther Pardoned or excused: Wherein as most of your friendes here, are trauelled to lament your misfortune, so for my parte, you shall fynde mée to labour to restore you to fauour, not doubting but if you wyll expresse true Repentaunce, I wyll procure you Franke and readie forgéeuenesse.

A discourse of the antiquities of CORINTH, wyth an Exposition of the Prouerbe, Non cuiuis contigis adire Corinthum.

THere is in the greater Asia, a Prouince neare to the confynes of Greece, called Achaia of Cadmus who first Reygned therein. It makes a tourning in, or strait of the sea, neare to the mount Asinius, where be two goodly Hauens in olde time named Tritonius and Magus, ready succoures for ships comming from the East as wherin they may enter safely, and ryde without perill. The auncient Historiens appoynted to recorde the monumentes of the Golden world, wryte, that Acolus of Greece, Siciphus a great robber. had a sonne called Sisiphus, of great and suttle experience all the dayes of his lyfe in robbing and stealing, and of a wonderfull boldnesse to any vnlawfull enterprise. This man for the securitie and retraite of him selfe and his companions, builded a Fortresse as a Harbourugh to receaue his spoyles and pillages. He planted it at the foote of the Hyll Jsosinius right vppon a poynt of the Sea, to the ende if he were pursued by sea, he might séeke his safety on shore, & being inuaded by land, he might haue safe passage by Sea. This fort hée called Ethrure which signifieth in the Syrien tongue Strength, or defence. For, to the same hée brought all [Page] his spoyles, and out of the same he issued alwayes to doe his robberies, but practising that trade both by sea and Lande for the space of sixe and thirtie yeares, in the end he fell into the correction of iustice and payed the due retribution of his merittes together wyth his cōfederats, the fort also which they had made for their defence being defaced and rased: Not many yeares after, were digged in the same place by pore Mariners, certayne Caues for their retrayte, and also to giue succour to passengers sayling that way, the same bringing no small reliefe to strangers and great commoditie to the poore Mariners: It happneed about that time, that the prince Corinthus onely sonne to the king Orestes being dryuen out of his course by tempest and rage of Sea, ariued at that port much distempered & wearie, and was receiued of the pore Mariners to his great reliefe and comfort. This Prince Corinthus was young, valiant, disposed, & very riche, & from his youth trayned by his Father to scumme the Sea and commit Ilandes to spoile: By meane of which tyrannies he was alwayes subiect to many enemies, who gaue him occasion to make there his retrayt, and reedefye the fortresse of Sisiphus, finding in that place many thinges to the opportunitie of his trade, hee made the forte of a great thicknesse, and entrenched it with a most stately wall, building many small howses for habitation and resort of people calling it Corinthe of the nature of his owne name: So that, the great and famous Cytie of Corinthe, tyrantes firste builded it, tyrantes alwayes gouerned it, and tyrantes lastely destroyed it. The beginning of the riches & wealth of Corinth, procéeded of the spoile of the famous and goodly Cytie of Tyr, which much about that time was reuersed by the great Alexander, the Cytizens repairing to Corinth & carying with them such great foyson of Marchaundise of Asia and Greece which made Corinth boch riche and renoumed. The Salamins, the Athenians, and the Corinthians, people very auncient and famous, [Page] had long time amongst them great difference and warres, and all for that the enuie of the one coulde not endure the glorie of the other, albéeit the estate of Corinthe continued longer then the two others: For, firste Athens was destroyed by Ptholome, and Salamana by Arfctades, and lastely Corinthe was reuersed by the Consull Scaurus: It was the chiefe and Metropolitane of all the Prouince of Achaia, wherein was alwayes holden the resort or Residence of the Prynce: And in it was alwayes kept the Stampe or Mynt of all the Money that Serued the Prouince. It hapned to Corinthe, as oftentymes it chaunceth to other great Common Weales and Cyties, that sometymes it was gouerned by Kynges, sometimes by Tyrauntes, and sometymes by Popularytie: Amongest whom though there was diuersitye of state and dignitie, yet they suffered no difference of rule and Pollecie, for that the Common Weale was alwayes vnder Tyrannie and oppression.

Amongest others, there was in this Cytie a riche Tyrant, famous, and full of vice, named Herius: He buylded in the middest of the Cytie a most sumptuous Temple, and Dedicated it to the Goddes Ʋenus the Solicitor and Patron of Louers and fraule Loues, wythin which Cursed. Temple were enclosed more then fyue Hundred of the fayrest maydes of Asia, whom their Parentes did there Consecrate to the Goddes Ʋenus, to the ende they might be Louers and stales to drawe Louers to them, holding her for most Religious and Holy, which was most Amarous and dissolute. And vppon Condition that they issued not out of the house, euery one of them had lybertie to Sinne, accompanying wyth whom shée lyked beste, and in what sort shée woulde: so that their Religion consisted not to bée good Women, but to bée most kept in and and not goe abroade, vsing their pryuate howses, not to [Page] straytnesse and chastetie of lyfe, but to a lybertie to sinne wythout controlement. This Law was well obserued amongest them, that if any of them were disposed to take a Husbande, she should first gayne her maryage portion by the sweat and infamie of her body, hauing withall this foule prerogatiue, that being maryed, she might also call vnto her ye companie of a frend, for that, being consecrated to the Goddes of loue, they would not lose their names nor practise of louers: Their filthines was so great yt they could brooke no societie of a wife or wyddow in that Colleadge: but receiued all maydes, who in short time, of virgins dedicated, became women abandoned. They were Cunning in musicke, & studied stories and bookes of loue, which to their beautie and youth, gaue such further power of entisement, that there were none escaped their handes which were not eyther plumed or plucked.

The Hystories beare wytnesse, that there was no people nor Prouince in all Asia, where was greater resort and Traffyke of all Marchaundise then at Corinthe, and where was better Woorkemanshippe of Golde, Siluer, Leather, Brasse, and other Mettall: And about the Cytie great aboundaunce of Corne, Wyne, Oyle, Hony, Saffron, Sylke, Linnen, and so many sortes of commodities, that the inhabytauntes would vaunte that it was a Regyon more conuenient for the Goddes, then worthie of men. And for Fleshe, Fishe, and Spyces comming as well by Sea as Lande, it was so prodigallie furnished, that it made the Citizens swell in vice and sinne, and gaue occasion to straungers to be more effeminate and delicate. And therefore as well by the occasion of the Golde and Siluer that there was stampped, the Skarlet, Silke, and fine coollered cloth there made: as also the lybertie of vices anexed to the place, there was suche haunte and frequentation of diuerse nations, that in greatnesse, Corinth séemed a seconde [Page] Babilon, and in aboundaunce an other Memphis. The libertie and fréedome of the place drew many not onely out of Asia but from the furthest part of Europe, to inhabyt at Corinth, to whom was giuen such reputation of wealth and dignity, that if there were any man in any part of Asia very welthy and rich, he was called by a common phrase a Corinthian. Also in this cytie dwelt & dyed the most faire & famous Curtisan Lais, whose loue was the guid that led many notable men to their destructiō. Of this womā it is written that she was of goodly personag, her aspect swéet and drawing, her spéech gracious and pleasing, her haire aberne & disposed into locks, honorable in liberality, sumptuous in attire, temperate in reasoning, and graue in aunsweres, and lastly altogether giuen to amorous conuersation, by occasion wherof she was sought vnto not onely by the great princes of Asia, but by euen the mightiest potentates of Europe, making greater industry to be receiued in to her seruice then to achiue any great enterprise. Amongest others the Philosopher Demosthenes, practising a Couenaunt of Loue wyth her, and shée Demaunding a greater sume of money perhaps then agréed wyth his habylitie, hée aunswered that hée woulde not so dearely buye the hazarde of his person and honour in a thing whiche he shal no sooner haue done, thē he féels thesting of remorse and repentaunce.

In the consideration of all these thinges it may be presupposed that the Prouerbe tooke his inuention by one of those thrée reasons. The first, that as the Cytie of Corinth was riche and plentifull in variety of marchaundise, furnised wyth vitteiles, and full of vices: so it happened that many or the most part of such as drewe thither out of diuerse and farre countreys, eyther they dyed by the way, or perished in the Sea.

The second, by reasō of the fame of Lais remaining there, many princes and great Lords of sundry regions comming [Page] thither for her seruice, retourned so wel plumed, as she had wherevpon to smyle, and they good occasion to complayne.

The thirde reason may be referred to the Temple of the Goddes Venus beautified with fiue hundreth faire amorous maydes, to whom many resorting, many perished, and many byting of such baytes, many swallowed vp the poyson of their destruction, and left behinde them their lyfe and goodes. So that we may conclude that of these occasions roase this common Adage, Take heede of going to Corinth, beware what you doe at Corinth, for Corinth is not for all men. As also the Prouerbe, Non omnium est adire Corinthum, Sprong eyther by the daunger to come thither or by the occasion of the amorous Lays dwelling there or by the rereligion of the Temple of the infamous maydes, or lastly by the libertie of vices suffered in the Cytie.

That we ought rather to present before God the loue which we beare him, then the seruices we doe to him.

Ecce quem amas infirmatur. LAzarus, one of the notablest of Jerusalem & a secret Disciple of Iesus Christ, and brother to Martha and Mary, being grieuously sicke, his sisters wroate to Iesus Christ a letter, conteining only these few words, Lord he whom thou louest, is sicke: At the contemplation wherof Iesus Christ, not without great contrariety of his folowers, and no small perill to his person, determined to goe and comfort the two desolate sisters, and raise againe Lazarus, amazing the world with a miracle right high and execellent: And albeit the Pharises were in conspiracy agaynst him, & the Iewes troubled: albeit his Apostles were in feare, and his Disciples not well assured, yet immediately after hée hadde considered of the Louing Wordes of the Letter, hée forgatte all feare and tourned the prepresent [Page] view of so many perilles, into an inwarde feruencie of zeale and loue. And albeit in cases of peticion, it can not be amisse to vse perswasions of deuotion at large: Yet God knowing the qualetie and intention of the hart, requires not so much copye of speach, as humilytie of the Spiritte, as appeareth by the manner of this Letter, which neyther in the beginning nor in the ende, nor in the matter, conteyned but the wordes aforesayd: giuing vs to vnderstand, that hauing our loue once fixed in God, it suffiseth to make vnto him onely a signe, wythout troubling him wyth importunitie of words, since such as bée true louers and practisers in ye matter of loue, ought more to thinke then speake. Great is the difference béetwéene the loue which wée beare to Iesus Christ and that hée beareth to vs, as is well prooued in the zeale of these two holy women, who durst not communicate wyth Iesus Christ the loue that they bare him, and much lesse the affeciton of their Brother: onely they referred him to the loue which he bare vnto Lazarus saying, Hee whom thou louest &c. The better to make vs know that if the Lorde dyd not put in the Balance of our iustice, some little peyse or wayght of his loue, he would giue vs but a little, séeing our loue is so small a thing. The vayne louers of the Worlde haue this custome, to reproche the affection they beare one to an other, which much lesse that it is tollerable amongest the seruauntes of God, séeing they ought to make so small accompt of their loue, as not to demaunde any thing they pretende but by the meane and vertue of his loue: For, so high & souereigne is ye commaundement of the loue of God, that onely in this mortall life we can not scarsely learne it, and in the other world of ioyes fully accomplishe it.Exod. Facti sumus vt immundi, et omnes iusticiae nostrae sum quasi pannus &c. Esay speaking of the multitude of his sinnes, and his little merit, speaking also in the person of sinners, cryeth out: The sinagogue and I are vncleane and great sinners, [Page] and what good workes so euer we séeme to haue done, after they come to be examined in the sight of God, they beare suche staymes, infection, and corruption, that wée finde our owne shame to present them afore him. Wherein the Prophete hath great occasion to exclaime that al our desires and affections are fleshely and corrupt, séeing that wyth the selfe same harte wherewyth wée ought to loue God, wée loue also our Children, our neyghbours, and our Parentes, Yea sometimes wee transferre that affection to our vnlawfull friendes, séeking out of one moulde to drawe an apple of Golde, and boollettes of earth. But the loue which God beares vs is not of such frayle condition, séeing (as hath bene sayde) he loues vs wyth the selfesame zeale he loues himselfe, so inuoluing vs in his proper affection, that as of himselfe hee is but one, so hée hath but one selfe and infallible affection, notwythstanding, suche as hée fauoureth most, hée followeth wyth a stronge zeale, and the others wyth a loue not so feruent. So that it is good wée stande at this resolution that when the Lords calles vs to accompt, wée doe not recommende vnto him the seruices we haue done, but rather to put him in remembrance of ye great affection wée haue borne him. For otherwayes if hée bestowe on vs one onely daye of lyfe, it is sufficient for the hire and recompence of all our transitorie time.

Eme a me aurum ignitum vt locuples fi [...]s Sayth God to the Bishoppe of Laodecia, as it is sette downe in the text of the Apocalips: Thou which art poore and haste a desire to bee Riche, J aduise thee to come and buye of the fyne Golde whiche I haue freshly purifyed and drawne out of the furnace, and doe keepe it wythin my treasurie. What meaneth this that the Lorde hath spoken, that who wyll not renounce all that hée Possesseth canne not bée his Disciple, and yet hee inuites vs to his shoppe to buye fyne Golde. And albéeit hée Commaunde vs to buye any thing, why muste [Page] it necessaryly bée Golde? though the Ware wée buye bée Golde, why ought it to bée so fyne: and béeing so fyne, wherefore perswades hée vs to buye it onely of him? And comming to buye it of him, why doth hee Sell it so flaming and Burning? And although wée muste buye it Burning, why hath hée not sette a Pryce and Weyght if of? And séeing hée inuites men to buye it, why doth hée not sette it out wyth more prayse and Commendation? But suche are the gratious meanes and bountie of the Lorde, the hée speakes not to vs as a Mayster to his Seruauntes, but as a Brother, vsinge the Nature and Phrase of a very famyliar and gracious friende. By this wée haue to consider that by how muche, Golde is a thing most estéemed, beste béeloued, and of all other Ryches wyth greatest importunitie desired, by so much loue is the vertue that most delyghtes vs, that aboue all other wée honour, and that more then any other doth content vs: For the harte that is inflamed wyth the loue of God, makes a base Estimation of all the other Ryches and Treasures of the Worlde: And of all the Particuler thinges vnder Heauen, loue coulde not bée better resembled then to Golde, nor Golde more Equaly Compared then to loue. For a there is nothing how ryche so euer it bée which is not to bée bought wyth Golde, so if loue bée the worker, there is nothing so harde and difficult, which by the operation of loue is not made easie and passible: where by it foloweth that the hart which is wounded with loue, takes his rest & solace in seruice, & in reaposing, takes paine and trauel. And therfore he that loueth and makes difficulty to doe that he is commaūded & searcheth excuse in things he is required, that man deserueth not to be called a louer, but a scorner: such one hath no harte of Gold but a mind fashioned of Drosse and fylth: Séeing that in the house of God, and where his loue is in office, there ought to bée no Excuse of thinges Required, nor Denyall to doe [Page] that is commaunded. Oh that God giues a great grace to that man on whom hee béestoweth a hearte of massiue and weightye Golde, as of the contrarie, wretchednesse is his portion whose hearte is vayne, light, and hollow: agaynst such men the Prophet beares witnesse. Cor eorū vanum est, Psalme. 5. For that the harte is the furnace wherein are framed all our desires and passions, and the fordge whereon are Beaten all our trauelles and actions. God sayth then that that which hée selleth vnto vs, is no other thing then gold enflamed. that is Gold Purifyed and Burning: Wherein is. géeuen vs to know, that from that instant that the Loue of God hath touched our heart, it wyll alwayes burne, it will alwayes praye, it wyll alwayes sight, and it wyll neuer cease to loue: The loue of God beeinge of suche Qualetie that in what mynde so euer hée makes hys aboade, hée wyll not suffer to remayne any ill, wickednesse, or idlenesse. Golde enflamed is sewer the loue of the Lorde, séeing that with his sparcklinge flames it kindleth our vnderstanding, enflameth our harte, warmeth our will, and burneth to ashes our offences: Yea, at the heat of that fire the elect are warmed, and the reprobat smothered: but the zeale of the louers of the worlde is not Golde enflamed, for that it is entangled wyth this propertie, to Burne wythout warming, and to make Weary wythout resting, it scorcheth and not purifyeth, it terryfyeth and not assureth, and killeth wythout remedie. The mettall which is solde in the shoppe of the worlde is not Golde but Leade, is not substaunce but scumme, yea it is rather drosse then Golde, séeing that such as loue wyth the affection of the worlde, are euen those that come out of it in the end most smeared and corrupted.

The loue which the Lorde selleth is not onely Gold enflamed, but very well refined and proued: The first profe passing in himselfe in the trée of the Crosse, and receiued Confyrmation by the Martyrdome of Saynt Peter and [Page] others, by whose passions and torments the loue of Iesus Christ was well ratified and approued: Quando apostoli ibant à conspectu concilij, quoniam digni habiti sunt pro nomine Jesu cōtumeliam pati. Right worthely was approued within their hartes the loue of Christ, séeing they went to their execution better contented and glad, then all the Princes of the world, when they go to receiue the crowne of a kingdome Right well was approued the loue of Iesus Christ within the hart of S. Paule, when he sayd ego Paulus vinctus in domino, holding him selfe more happie to be fettred in chaines for the loue of God, then if he had bene raysed to the greatest principalitie of the earth.

Touching the loue of the world, frayle and vaine, wyth greater reason we may call it reproued then approued, séeing one man loues not an other but for respect of interest and commoditie. So that as the seruants of God loue him with all their power, including no other reason then the consideration of his greatnes and mercie: So worldly men loue one an other no longer, nor no more then there is possibilitie of gaine and recompence, and therefore deserueth to be called and affection reprobate, for that it beares regard to the benefit and not to the matter. In this part of the text we haue also to consider, that the Lord willeth vs not to buy gold of any other then of him, offring it to vs of him selfe both purified and burning, and all to instruct vs, that it is he only of whom we are to obtaine grace to loue him, and loue to serue him. Besides, this gold of the loue of the Lord will not be communicated to vs for nothing, least we should estéeme it little: Neither is it to be sold to vs at a deare price, to the end we refuse it not, and much lesse will it bée prised, because it is without value and estimation: onely all that is required of vs, is, that we retribute vnto the Lord, loue for loue, and giue our affection in recompence and change of his. And séeing our loue is ambicious and blind in worldly things, and altogether caried [Page] to light and strange desires: Let not that man thinke hée giues little, who vnto Iesus Christ giues his whole hart. And he, since he selleth not to vs but loue sincere and holy, let vs not in enterchange returne to him affections fained, infected, and doubtfull: great is the zeale of Christ, who being loue, and the better to lead our affections, he teacheth vs how to loue. The Lord make vs as we ought to be, to the end we may the better minister to his commaundements and seruice: and séeing hée is the true Lord that hath made vs of earth, and referred vs eftsones to the destinie of the earth, and that we haue nothing to giue in exchange for his loue of gold, but a small affection, and that cankared and infected. Let vs beséech him, that our corrupt drosse may be made acceptable to him, and his precious and purified gold become profitable to our saluation.

A short Letter partly in rebuke and partly in perswasion.

WHen the miserie of others wil not make you kéepe a meane with your fortune, nor the experience of harmes past, touch you in example and warning: I sée no other safetie remayning, then may be hoped for in a ship, who tossed with many stormes séekes her securitie where the sea goeth most high and raging. But being happie in friendes, you liue carelesse of chances, estéeming your selfe subiect to the sentence of Solomon, that that which the euill man feareth shall assuredly happen vnto him. I vnderstand by your messenger the state of your perplexitie, together with the possibilitie of your perill, if present pollicie be not vsed: for the which I am so much the more sory by how much our frendship is auncient, and so much the lesse carelesse, by how much it ministreth interest to our common [Page] alliance: (Two qualities of such fast coniunction, that nothing can dissolue them, for that alliance is congealed in the bloud, and friendship makes his knot in the hart: as touching the regard of a friend, I maruell I haue not heard of you thus long; for that amongst friends, when their persons are deuided, the next office is to communicate by intelligence: but remembring that forgetfulnes is a swéete error, I haue long since cut of all expectation to heare front you, specially since you haue dedicated your selfe to sanctuaries, churchyardes, and churches of refuge, where I thinke you establish your resort not so much for deuocion and remorse, as to giue cooller to some abuse and wrong. Remember that to offend God, and disobey iustice, is an act so duly deseruing punishment, that there is no doubt of the reuenge, though not vppon the person of the imediat offender, yet vppon the posteritie & generation of his house: this being an infallible rule in the reuenge of God, that when he deferreth, he striketh with more vehemencie, redoubling the blow according to the time he spareth to strike. I pray you tell m [...], if it be ill done to hurt an other, why is it your practise, and if it be a vertue to make restitution, why forbeare you to satisfie the wronges you haue done: For my part, I can not accompt it either to honour or valiancie for a man, to put him selfe in necessitie for the safetie of his person, eschewing the face of iustice: no more is it wisedome in any man to offer his life to perill in hope of remedie. I doubt whether at this instant, you stand in greater necessitie of counsell then of reliefe, for that they bée two miseries that goe ioyntly with afflictions. Amongest all your other friends debating of your fortune, I pray you think yt to giue you counsell I am very yong, & to minister to your wants, I am a religious man: And yet, by ye vertue of our friēdship, I cā not but send to you, though not to satisfie you, yet to shew my self careful, hoping, that séeing my facultie stretcheth no further, you wil accept my good wil, since that [Page] who giueth what he hath, can shew no greater liberalitie.

Touching your businesse, I wish you to withdraw your selfe from thence, and be more familiar here, by which meane you shalbe further deuided from your aduersaries, and find your iudges more fauorable, the same being also a degrée to appease the mindes of your enemies if you cease to search them further, that being the greatest reuenge you can giue to make small estimation of your enemies. There is no loue that weareth not, nor hatred that endeth not, if we giue place to time, and cut occasions from vs: For, as tract of time carieth with it a law of forgetfulnes of things past, so when the louer discontinueth, and the enemie is absent, the loue is turned into forgetfulnes, and the hatred into a mountaine of smoke. Who wilbe frée from blame, must not only forbeare to do ill, but eschew the suspicion: euen so to purchase quiet, it is good to doe no wrong, but to keepe vs from quarrell, it is necessary to cut of occasions.

By the importunitie of your request to solicit your cause, you séeme to hold my friendship suspected: Wherein your error is so much the greater, by how much you know your businesse findes fauour by my diligence and industrie. And your selfe can giue good testimonie that from the beginning my friendship hath bene greater then your merit, and in my care and counsel haue consisted the whole course of your well doing: so that I wish your condicion better tempred, then to be bitter in hatred, and suspicious in friendship. You ought to know that in all things there is meane, but in the conuersation of a friend, with whom this is chiefely to bée obserued, either altogether to forsake him, or wholy to trust him, assuring you that yt mā is no friend that retayneth distrust, séeing friendship requireth faith and merit. Amongst true friends nothing ought to be reiected, nor any thing to deserue suspicion. And albeit it is not out of pollicie to stand in distrust & doubt of our enemie, yet so simple ought we to be towardes our friend, as in his bosome to powre [Page] our secrets, and not to be Ielouse of any counsell he giueth, since true friendship can brooke no distrust, and where is no treason, there can be no possibilitie of deceite.

A Letter of a daintie Lady falne sicke for the death of her little dogge.

MAdame, taking the opportunitie as it is, I am bold to write to you, not so much to comfort your sorow, as to rebuke the occasion, estéeming me so much the lesse apt to minister remedie, by how much your disease is particuler, light, and fantastike. Amongest such as are sicke, it is a ready degrée to amendement, to reappose hope in their Phisition: euen so where the cause is more then naturall, there the office of the Phisition is but vaine, for that the patient languisheth more by opinion thē by infirmitie. It ill becomes the Phisition to laught at the griefe of his Patient, and yet the cause being found vaine and easie, there is no reason he should make sorowe where the cure is neither desperate nor doubtfull: and more doth it concerme the comfort of the sick, that he be mery with the passion of his Patient, then to dissemble a heauines in that which of it selfe is both light and friuolous. It hath bene alwaies a condicion of the world that where some perished, others found safetie, where one receiued honour, an other suffered infamie: And where some find cause to smile and laugh, others are followed with teares & wéeping, al proceding of the instabilitie and change that followeth all the thinges of the world. And as in one place of the sea we sée the water calme and mylde, and in an other full of tempest and storme: and one part of the land disposed to diuersitie of weathers, and an other quarter all cleare and resolued. So it happeneth many times to the Children [Page] of men, that according to their diuersitie of complexions, they bring forth varietie of Passion, some suffring sicknes, when others enioy health, many subiect to malencolly, when others delite to be merie, and sundrie féele the headach with laughing, when the rest get sore eyes with teares and wéeping. So that it being a thing sure, that calmes succéede stormes, and stormes followe fayre weather, it is good that none swell and rise high in prosperitie, and much lesse be doubtfull in aduersitie: For that in the end there is no perplexitie which weareth not, nor any pleasure which loaseth not his proper qualitie. And as all thinges are to be taken in one of these thrée sortes, either to lament them, laugh at them, or dissemble them. So, good Madame, your Passion (rising but for the losse of your litle Dogge,) deserueth more to be laughed at then dissembled, séeing that as you loued it vainely, so, though you wéepe for it, yet your sorrowe can not bée but light. Our Moother Eue sorowed for her sonne Abell, and Mary Magdalen wept for her sinnes: but you bearing litle compassion to your present offences, and lesse consideration to your vertues past, forbeare not to shed teares for the losse of your litle Dogge. A passion heretofore neuer expressed by any, and much lesse conuenient to your reputation & grauetie: For that to great Ladies striuing to be holden modest and vertuous, it ought to be a chiefe care to auoyd the imputation of vanitie & lightnes. And true teares being no other thing the droppes of bloud which distil from the hart by the eyes, there is nothing wherein we can expresse better effect of true affection, then to wéepe for the losse of our friend: For that the sorowfull hart being enclosed within the intrailes, hauing neither féete to goe, nor handes to make signes, hée manifesteth by mouth that which hée loueth, and by his teares makes declaration of his payne. By which argument (good Madam) I say it can not bée but you beare no small affection to your litle Dogge, séeing you mourne for [Page] him with so great apparance of sorowe. The tongue publisheth nothing but our thoughts, but in the teares is expressed the true propertie of our affection, whereuppon it followeth, that though in men and women bée found sometime a custome of fayned wordes, yet, it can not bee but their teares for the most part are true and simple. And therfore it is a false testimonie against women to say that their teares bée alwayes fayned, although in this they may dissemble, when they wéepe for one thing, to say it is for an other, béeing a propertie very familiar with the most of them to haue two coollers to one meaning, and (as the saying is) to beare two complexions in one face. This I haue sayed for the defence of your sighes, and in fauour of your teares, which I thinke you haue shed with small deuocion, although with very franke and good hart, séeing (according to the reapport) you haue bene euer since trauailed with an Ague, and exercised in those passions that kéepe you continually in your Bedde. But to vse plainenes (according to my profession) I can not maruell so much at your teares, as I am sory that so small a thing should make you to wéepe, being a thing more vertuous to lament your sinnes, then to be heauie for the losse of your litle puppie. And I can not with patiēce beleue, yt being as you are, both noble & honorable, & therwithal reputed wise & vertuous, you haue bestowed your loue on a thing so vile & base séeing that such are they that loue, as is the thing that they loue: For that so great is ye force of loue, that he that loueth, suffreth conuersion into ye thing which he loueth, & therfore to loue things reasonable belongs to ye affectiōs of men, but in louing things brute & insensible, we cannot but be made like vnto them. Your friends here beare some shame, yt you haue chosen so base a subiect to gouern your affection, & (not wtout reason) do your enemies smile, & your friēds mourne at it, for that it is contrary to the vertue and reputation of any, either to fixe their eyes, or occupie their thoughts, but [Page] where the hart may be well employed, and the loue gratified. The best part of the body is the hart, and the most precious iewell of the hart, is the affection, which if it bée not well employed, the partie may esteme himselfe vnhappie, for that in that man there can be possibilitie to liue well, in whom is no proofe or meane of honest affection. What propertie of loue shold you beare to your little puppie, from who you could draw no other pleasure, then to araye your garments with haires, to make a noyse in your chamber when you would sléepe, to fill you ful of flease, and to be alwayes in feare to be stolne from you, all which conclude against your wisedome, for mourning for a thing so harmefull and of so base importance. To loue a little dogge, a Monkie, a Parrot, or other singing Bird, is not ill, nor dishonest, if your affection be ioyned to this condicion, not to followe them otherwayes then with your eyes to behold them, and your eares to heare them, not estéeming them worthy of other affection: Séeing that of such thinges we may make our seruice and solace without ielousie to kéepe them, or compassion to loase them. Yea to make sorowe for such trifles, excedes the limits of an honorable Lady, & is contrary to the office of a good Christian. Wherein, if I were the iudge afore whom should be debated the loue you beare to your little Dogge, and the transgressions of your life, sure I could not but laugh at the follie of the one, and wéepe for the Offences of the other. It is Written that the great Alexander buried his horse, the Emperour Augustus his Parrot, and Prince Heliogabalus made a graue for his Sparow. at whose obsequies he prayed, and caused the body to be embawmed. If you had hard or read of these, it may be by their example, you would haue built a a tombe for your little Dogge, although I accompt to worse purpose the teares you haue let fall for him, then the sepulchers and ceremonies which those Pagans made for their dead beastes. And so good Madame, God giue you a spirite [Page] to wéepe for your sinnes, and a mind to leaue of to mouone for thinges vaine and transitory.

To an olde Gentleman enamored of a young Ladie: this letter toucheth the perplexities which amorous Dames giue to their seruants and friendes.

AFter so long scilence, I wold some better occasion, had bene giuen, then to recontinue our auncient quarrell, wherin is no expectation of other effect, then hapneth by the Chirurgion when hée commeth to reaue in an olde wound, which, by how much more it hath discontinued the vse and seruice of plaesters, by so much doth it bring payne to the patient, suffring the new opening of his hurt. And albeit amongest friendes there can not bée a more necessary action then to minister counsell, the same being the first effect of that fayth and vertue which ought to be considered in the election of friendes. Yet, to some men it is hatefull to be counselled in thinges contrary to their will and affection, esteming it better to dwell in the lust of their particular desires, then to be warned, euen as the miserable patient findes it swéeter to giue libertie to his wound, then to suffer it to haue cure with a litle paine in the beginning.

But, for my part, hauing ioyned alwayes our long friendship, an honest care of your weldoing: I can not hold my selfe discharged in office, if I debate not franckly the estate of your auncient abuses, although there remaynes no expectation of other fruite then hapneth to the Chirurgion, who comming to vncouer an olde wound long corrupted, séemes griuous to his patient. I perceiue by your [Page] letter you are falen into a practise of new loues, which being a new hurt to your olde wound, you séeme also to demaund a new remedie at my hand, as though I had the facultie, both to let bloud and close vp the vaine. I would I were with you, for that hauing libertie to communicate, there may be many things spoken, which are not conueniēt to be written. But more do I wish that you would haue vsed me in an other office, since for matters of loue, you are not now in age to follow it, and much lesse is it consonant to my grauetie to giue you counsell, my habit, my authoritie, & my place being all against it. It is not to you and me to whom it belongeth to solicite in loue, and much lesse are we subiects wherin he takes his delites, grace & recreation. For that you being loden with yeres, and I tied to my profession, in you is expressed too great debilitie, and in me no lesse want of libertie. Beleue not that your loue, is true loue, but rather sorow, not ioy, but perplexitie, not delite, but torment: not cōtentmēt, but griefe: not honest recreation, but very confusion: Séeing that in him that is a louer, must be looked for, youth, libertie, and liberalitie. Straw that is rotten and become doung, is better to fat land, then to lay vppon a house: and in a bodie broken and aged, is more vse and seruice of sorowe and infirmities, then possibilitie to suffer, beare passion, and solicit in loue: For that to Cupid and Venus are not acceptable any sortes of people, but young men to serue them, such as are liberall to spare for no cost, patient to endure, discréete to speake, secret to conceale, faythful to deserue, and constant to continue to the end. It is a miserie to be poore and proude, to be reuengefull and dare not strike, to be sicke and farre from succour, to be subiect to our enemies, and lastly to suffer perill of life without refuge. But for an old man to bée in loue, is the greatest wretchednes that can trauell the life of man: For, the pooreman sometimes findeth pitie, but the old louer standes alwayes reiected. The coward finds [Page] friends to beare out his quarrels, but the amorous old man liues alwaies persecuted with passiōs. He that is sick liues vnder the climate of Gods prouidence, where the amorous old man is abandoned of all succour. He that is subiect to his enemies, is not sometimes without his seasons of consolation and quiet, where, to the old louer is no time of truce nor hope of reconcilement. Lastly there is no peril of life so desperate which may not be forséene or suffred: where the estate of the amorous old man is ioyned alwayes to daū ger. He is alwayes vexed with scornes of his Lady, defaced by his neighbours, robbed of his seruants, and seruiceable euen to the seasons and appoyntments of Bawdes, who are not without their pouders whose propertie is to trouble his sléepe on the night, and kéepe him ielouse on the day, leading his minde in Ague fits, sometimes hot and sometimes colde, sometimes glad, and sometimes sorowfull, someiimes doubtfull, and sometimes assured, and alwaies in expectation but neuer satisfied. By meane wherof I hold al the faculties and sciences of the world possible to be learned, but the trade to loue, which Salomon was too ignorant to write, and Ouid not hable to set down in rule & precept. For that it onely is a doctrine that ought to be drawne out of the schole of the hart, and guided by true and perfect discretion. There is nothing that more requireth gouernement then the practise of loue: séeing that in cases of hunger, thirst, cold, heat, and all other naturall influences, they may be referred to Passions sensible only to the body: But the follies and faultes that are done in loue, the hart is subiect to suffer, féele, and bewayle them, since loue, more then all other thinges naturall, retayneth alwayes this propertie, to exercise tirannie chiefely against the hartes of his subiects.

The better to establish stabilitie, assurāce & constancie, it behoueth such as do loue to be equal: For, if she be young & he old, if he be priuate and she a wanderer, if she a nigard & [Page] he prodigall: If he ciuill, and she rude: if she discréete and he foolish: if lastly he loue and she hate: There is no doubt but vnperfect loues will resolue into iarres, contencions, and continuall disquiets. For that, where is not conformitie of condicion, there can bee no contented loue, no more then where is no true faith, can be no true operatiō of good life and maners. It is impossible to an old man and a louer to be without sorow or suspicion: For that ielousie is ioyned to loue as the Briare is to the Rose, and passion followeth olde age, as the shadowe doth the man. Why should then a man of your age containing more then thréescore yeres, plucked with aches and pinched with the goute, séeke the company of a young, faire, and amorous Lady, who wil studie more to plume vpon you, then to please you, esteming you for no other vse, then to minister to her wants, giue cooller to hir lightnes, & protect her abuses? For, being not able to please hir eye, you must perfourme her prodigalities: and being impotent to delite her, your office must be to suffer an other to supplie that which you are not hable to satisfie. Why desire you the company of a friend, séeing betwene you and her can passe no other communitie or conuersatiō, then to read Ridles & dreames, and tell tales, complayning that of the day you haue no stomacke to meate, and on the night you do nothing but accompt the houres, and exercise hateful to women, & a custome intollerable such as haue bene enured to men of better complexion? Why séeke you a friend, séeing you haue no power to entertaine her, no patiēce to endure her, nor age to possesse her: For that amōgst women this is infallibly obserued, that if their friend bée poore, they disdaine him, if he be waspish they séeke to vex him further: and being old, they scorne their age, and séeke their recompence of others? What fruite looke you to drawe from a friend, séeing you are not hable to tell her in order the passions you endure for her, nor the felicities you wish to her: Al women for ye most part enclining to this [Page] glorie, to heare of the torments of their friendes, and to sée their seruants labour to be seruiceable. How can you desire the societie of a friend, séeing, if you write not to her on the day, you are sure to find her froward at night, and bestowing no present vppon her, she will retorne recompence to your discontentment: For being not courted with songes and letters to extoll her beautie, and not visited with presents to please her ambicion: Oh it were more safe to beholde a Cockatrice, then hope for pitie in her face. Why desire you a friend, séeing you must denie her nothing shée demaundes, nor mislike with any displeasure shée doth to you: For, women béeing denied (not considering their owne vnworthinesse) conster it to the despite of the partie for whom they prepare reuenge, And if you make not their displeasure your felicitie, they will charge you with want of loue, and affront you with toyes to your perpetuall disquiet. Why kéepe you a friend, to whom you must not minister according to your port and hauiour, but according to her follie and ambicion: For, a friend marcenarie in loue, is not subiect to allowance, and much lesse regards the proporcion of him that entertayneth her, but béeing compounded vppon insatiable humors, shée is neuer satisfied, till shée sée him vtterly spoyled. Why require you a friend, séeing you must not fayle to thanke her for the fauours you receiue, and hold it a dutie to beare her displeasures: For, in them though there bée but litle merit, yet they looke for great recompence, and if they doe nothing but vex you, yet you must iudge all to the best, and take nothing to blame. Why seeke you a friend, séeing when shée flattreth you most, it is not to content you, but vnder this intencion to drawe something from you: For, women to worke their desires, can tourne them selues into so many subtelties and sugred humilities, as the Camelion into coollers, or the iugler into straunge deuises to deceiue the beholders. [Page] And if you haue a friend, you must enforce your selfe to laugh euen when the dollors of your Goute prouokes you most to crie. And afore you haue had ful possessiō of her, shée will cast you vp loden with sorrowe, care, ielousie, and all other troublesome infirmities, and for recompence ioyne her selfe to an other with whom shée will laugh to sée you poore, impotent, deceiued, and spoyled. And therefore to one of your age and subiection to sicknesse, it were better to delite in the conuersation of some honest companion to cherish and recreate you, then in the companie of a young Ladie to make your dayes troublesome.

Samocratius, Nigidius, and Ouid, haue written many volumes of the remedie of loue, wherein they rather taught remedie to others, then found any them selues, for that they all thrée died in persecution, not for the abuses they committed at Rome, but for the loues they practised at Capua. Let them say what they will, and surmise that best may please their fancie, but according to experience, the best remedie in loue, is to eschew conuersation, and auoyd occasion: for that of many that follow him, there are fewe frée from his bondage, where such as abandon him liue alwayes in libertie. Take héede therefore you dwell not long in that temptation, séeing it is not conuenient for your soule, your bodie, your honour, nor profite of your house, assuring you that more shall you hasten your death by the perplexities of your Mistresse, then by the torment or dollor of the Goute. And so I pray you kéepe me still in your fauour, and commaund mée alwayes as your owne.

A Letter aunswering certaine particular requests from the Court, and that it is not conuenient to visite often those women whose husbands be absent.

[Page] IT is written, in praise of the liberalitie of Alexander the great, that one Byance a poore souldiour of his, asking some small porcion for the mariage of his daughter: he gaue him a Citie rich and populous. The greatnes of the gift so farre excéeded the capacitie of ye poore souldiour that the desired Alexander eftsones to consider better what he gaue, and to whom he gaue it: For (sayth he) it may be, your greatnes takes me for an other then I am, or at least vnderstands not what I demaund: To whom the king aunswered. Take what I giue thée and be contented, since if thou be Byance that askest, I am Alexander that giueth. In like sort the great Quéene Cleopatra, albeit shée was of amorous life, yet otherwayes she exercised great liberalities, neuer giuing to any man so litle which was not sufficient to relieue his present wantes, and kéepe him from miserie all the rest of his life. These two examples I haue vsed (sir) to publish your liberalitie, that sending to you for a small thing, you retorned my messenger so loden with rewardes, that the world may sée, that if I haue the pouertie of Byance, in you is expressed the liberalitie of Alexander: And by the testimonie of this letter, all men may approue my demaund, and giue commendation to your bountie, séeing I shewed no ambicion in my request, nor you expressed want of liberalitie in your recompence. You write ty mée to aduertise you how the Lady Angelo my neighbour and your Aunt doth: since the departure of her husband I haue not séene her, nor meane to go to her,It is not conuenient to visite often an other mās wife in the absence of her husband. vnlesse she send for me: For that, to women whose husbandes are absent, albeit we are bound to aide them, yet we haue no licence to visite them often: A wife béeing the dearest of the two thinges (according to the common saying) which we ought not to lend, nor commit to the trust of any other.

[Page] Lucresse, liuing priuate during the absence of her husband, fell by force into the rape of Tarquinius, by which vile act, Rome suffred sclaunder, the warres brake vp, Lucresse killed her selfe, and Tarquine was destroyed. So that to the wiues of our friends, it is sufficient to minister to their wantes if they haue néede, or protect them, if there be cause of oppression, without visiting them often, and much lesse to entertayne discourse with them. Séeing the malice of men is so great, and the honour of women so delicate, that in often resort the world takes occasion to rayse brutes, and their husbandes not without aduauntage to bée discontented. I haue spoken to the Chauncellor about your businesse, wherein though you preuayle not to your desire, yet there shalbe no fault in my solicitation. In him that hath businesse in Court, ought neuer to bée want of patience, nor too great confidence or trust: For that in Court, rewardes goe not by merit, but by affection, and the successe of sutes is more led by Fortune, then by wisedome. In Court, wée sée many reasonable causes that bée iust and indifferent reuersed euen when they are at poynt to bée resolued: and others of no expectation or hope of ende, to bée dispatched to the liking of the partie: So that in Court let no man reappose confidence in the fauour of an other, and much lesse dispayre, if to his sute bée ioyned delaye or deniall.

I haue often delt with the Coronell to receiue your Nephew for his Liefetenant, and béeing so often denied, I take it for a discharge no more to trouble him: For, it is a hard thing to a liberall minde and a shamefast face, to bée a suter to him in whom is no merit to bée entreated, but specially when hée tourneth our importunitie to his glory, and makes vs ashamed of our request: In which respect there is nothing in this worlde which I holde more deare, then that which is bought by sute and request: séeing [Page] that more doth that man giue which for one hower employeth the shame of his face, then another that for any other thing shall giue all his goodes: the same agréeing with the opinion of Plato, that as great is the contentment which a good harte taketh in giuing, as it is gréefe to him that entreteth and is denyed: For that in giuing, the one buyeth the libertie of an other, and in receiuing, the other puttes in subiection himselfe and all that he hath. Touching the money you sent me for your books, I haue retourned it againe by the bearer, praying you to thinke that the pleasure which one friende doth for an other ought not to be payed wyth ready money, but wyth retribution of equall recompence or value: And by sending to me so little money so farre of, the world may thinke, that eyther you suffer want of frendship, or in me is lacke of liberalitie. The frendshippe grounded vpon couetousnesse is ended by couetousnesse, and therfore amongest true friendes, there ought to be no ende in friendshippe, nor limit in liberalitie. Where you wryte to be aduertised of the affayres of the Bishoppe of T. I aunswere that it is no small payne to haue to doe wyth men wanting gouernement, and of no will to put their minds in quiet and tranquilitie. Séeing that in whom is no controlement of tongue, nor brydle to restrayne their selfe wil, in them is for the most parte sufficient occasion to trouble whole Common Weales where they dwell, and to themselues to bring no small contention. Yea, there cannot be a greater disgrace in a man, then to be discontented in himselfe: For albeit no man in this worlde can liue contented on all partes, yet, we may eyther quite exempt our selues, or at least auoyde many of those troubles and displeasures which of our selues we searche. There be many people of this nature, not onely not to eschew harmes and inconueniences, but also will put wynges to their fortune, and runne to séeke them afore they be ready to happen. More is the necessitie of industrie to restraine and stay such men [Page] from doing harme to themselues, then for auoyding hurt to others. Of that sort of men is the Bishop of T. who beareth his great affaires, as the Sumpterhorse doth his burthen, who whylest it is in laying on his backe standeth still and sturreth not, but if you offer to take it of, he yearkes and flinges as though there were perill towardes him. Your L. may be sory for the losse of our dear friend, F. M. who losing his lyfe, hath left his friendes voyde of the societie of a noble Gentleman: assuring you that if he had beléeued my aduise, that misefortune had not happened: For that I alwayes told him that a faction of the communalty, is no other thing then a hollow Eccho, which resoundes wyth a voyce and sounde cleare, but can not be founde, nor beareth no substance. And therefore to men that trauell in the action of great affaires, it is no wisedome to reiect the Councell of friendes, for that otherwayes who will not take moderate correction, shall be sewer to suffer penaunce of a blouddie and vyolent force.

A discourse touching such as are in the Ministery and professe Religion.
Qui perseuerauerit vsque in finem saluus erit.

SAint Mathew in his xxiiij. chapter, promiseth this comfortable recompence to such as folow the seruice of god in religion, that who perseuereth to the end, shall be saued, & receiue for rewarde the euerlasting ioyes of heauen. Wherein albeit the redéemer of the world taught his Disciples to be Christians (and that in renouncing their proper wills) and tyed them straytly to the law and obseruation of his commaundementes: yet, by the doctrine of these wordes, we see it doth little auayle all that they can doe, if [Page] they perseuer not to the end. But to make more plaine and easie to the vnderstanding of men, these wordes of Iesus Christ, we must first presuppose that as many vices are disguised wyth the similitude of vertues, so, in many vertues, is a plaine face and apparance of vice, as patience, constancy, magnanimity, benignity, long suffring, humility, & force, the truth and property of all which being knowne, we shall find that euery one is subiect to his perticular and diuerse diffinition. The vertue of patience is no other thing, then a hart martired in sorrows and passions,The vertue of patience. expressing notwithstanding in his outwarde actions, a spirite of contentment and gladnes, and not onely beareth his present perplexities, but also is prepared to the passion of al such as may happen: of this sort was the patience of Tobias & Job, in whom much lesse that there could be discouered any estat or shew of their griefes, but as true examples of patience, seemed to take pleasure in their aduersities, euen as the Salimander that delyts to bath his limmes amid the flames of most whot burning fyre. The vertue of constancie is then declared,The vertue of constancie. when a man neyther by trouble, disgrace, or misfortune chaungeth not his hearte from the deuotion and businesse he followeth, as was expressed in the perseueraunce of the happye Ioseph in Egipt, and the assuraunce of that affable Moyses in the Desart, In whom the offer of Beautie and what else appertayneth to the swéete desires of the fleshe, had no power of Temptation in the one: nor in the mutinie and murmure of so many factious people, was possibilytie to wythdraw the other from the seruice he was called vnto. That is true Magnanimitie, when the harte of one man alone dare enterprise vppon graue thinges both daungerous to beginne, and very harde to execute:Magnanimitie. the efect of this vertue was well expressed in the Prophete Dauid, when he assayled and vanquished the Gyant, and in Elyas when he roase to confounde Jezabell,

The vertue of Benignetie or myldenesse of hearte,Benignitie or softnes of hart. [Page] is ioyned to that man, who séekes not nor will not render ill for ill, no not so much as to recompence a wrong receiued, wyth iniuries or vyle wordes, according to the myldnesse of Micheas, who suffering an outrage of a blow on the eare, the iniurie was afterwardes reuenged by a Dog. The vertue of long sufferance appeareth in that man,Long suffering that is neyther wearie nor vexed, though his troubles and perplexities encrease, and his helpes and remedies diminishe & are far of: according to the experience & testimonie of S. Paule, who was trauelled with many malices & dangers in the worlde and that for many yeares. The vertue of méekenesse,Humilitie. or humilitie, followeth that man whose harte is resolued into such tranquility, that he is not mooued for any iniurie he heareth, and much lesse disquieted for any vice he séeth. Wyth this vertue was endued the holy man S. John Euangelist, in whose humilytie and myldnesse of minde, is an example to all Christians to yéelde to the aduersities that the enemies of God impose vppon them, hoping for that comfort and rewarde which that holy man did fynde.The vertue of force. This is a true effect of the vertue of force, when a man stands so resolute and valiant in mind, that neyther by Temptation he waxeth weake, nor by importunitie of trauell, he forbeareth to doe good: Of this vertue were notable and holy examples S. Anthony, and S. Hillary, suffering great Temptations in the Desert, and yet not forbearing euen there to doe great seruices to God. But for that our principall intention is, to entreate of the excellencies of perseuerance, adioyning wyth all, what necessity we haue of the vertue of force, it is not impertinent that we touch somewhat the opinions of the Philosophers, and also what the holy Fathers thought particularly of it. S. Augustine sayth, that no other thing is the vertue of force, then a Burning and vehement affection trauelling a frée and liberall minde, passible to all thinges, whether their qualetie be harde or easie, vntill he attayne to that he desireth, [Page] or possesse the thinges whereon he hath fixed his affection and zeale. Cicero, speaking of force, attributed firmenesse and constancie to no other thing, then a determination of a valiant minde, who dissembleth that which he desireth, and suffereth thinges that he would not. Macrobus referreth to no other thing the vertue of force, then to the harte of a man Heroycall and valiant, whom prosperitie cannot rayse into wéening or fircenes, nor aduersitie makes weake or faynt in courage. Aristotle giues this iudgment of the vertue of force, that it is a certayne strength and courage of a mynde resolute,Aduersity is no other thing thē the rewarde of some dishonest act. which estéemeth aduersitie to bée no other thing, then the stipende and recompence of some dishonest act. Lucius Senequa, attributes so much to the excellency of a man hardy and valiant, that he makes it more easie to take a Cytie well garded, then to vanquish a minde enuironed wyth force and vertue. Saynt Hierome sayth, that no other thing is the discourse of this lyfe, then a high and publyke way, on whose right hande marcheth the valyant and hardy man, on the left part, the coward and faynt harted, and betwéene them, goeth he that we call strong and resolute. Plato is of opinion that the prerogatiues of constancie and force, are to moderate anger wyth méekenesse, malice wyth loue, aduersitie wyth perseuerance, and feare wyth patience. S. Gregory referreth the vertue and operation of constancie and force, to vanquishe the fleshe, to resist appetytes, to dispise delytes, to affect thinges of hard enterprise, and not to eschew those that are perillous and paynefull. So great is the qualetie of this vertue of force, that it is necessary to all the other vertues: For, if it minister not to iustice, Temperance, Chastetie, and wisedome to come to their endes, they would easely loase their operation, and suffer conuersion. So that to enterprise any good worke, wisedome is necessary for the beginning, discretion to manage and guide it, and constancie to bring it to execution. The good lucke and felicitie of the good Pilot consistes not [Page] altogether to guyd well the Helme, but rather that he bring it to aryue safe at the Hauen. Euen so Iesus Christ promyseth not the Kyngdome of Heauen to such onely as are Baptized, nor to him that is called a Christian, and muche lesse to any that for a tyme doth the Woorkes of a Christian, if he perseuere not in his Seruice. For, the Crowne of Tryumphe, is not bestowed vppon him that goeth to the Warres, but is worthely reserued for suche as obtayne the victorye. Euen as in the lyke resemblaunce, it is a vayne Labour to the Husbandman to manure and sowe his Lande, if afterwardes eyther for feare to be tyered, or in doubt to be made wearie wyth trauell, he forbeare to labor in Haruest, and forgetteth to bring his Corne home to the Barne. Lykewyse if a Poore man making some voyage, and doubting to fynde the way harde, or vneasie, or his Iourney long, retourneth, géeuing ouer that hée hath begone: Let him assuredly looke to loase that hee hath spent, and wythall to forgoe the purpose and expectation of his Trauayle. Hée that Laboureth by the daye, is not payed his hyer for that hée brynges onely his Mattocke into the Garden, but workyng from Morning till night, hée is woorthye of his Wages and hath it. The wyfe of Loth was transformed into an Image or stoane of Salt, for that shée tourned her heade to looke backe to Sodome contrarie to the Commaundement of God, saying, Goe alwayes furth right without loking backe: The same being an example and doctrine to instruct vs how wretched the worlde is, and hauing once forsaken it, wée ought not so much as once Looke backe to it, and muche lesse reappose Confydence in it.

Great was the constancie of Moyses and Aaron, in not condiscending to the Requestes, Presentes, and Threates, which the great Kynge Pharao practised, to haue them abyde in Egypt, and not to drawe from thence the People of Israell, wyth whom I agrée, that in cases to retourne to the worlde, [Page] and giue ouer any good thing that we haue begon, we ought to reiect the prayers of our frendes, and much lesse to be moued wyth any other temptation. Of this is a good example Ioseph the sonne of Jacob, who being solde into Egipt, and in great opportunitie to possesse the beautie of the queene, would not for all that defyle his conscience, but had regard to his constancie, and bare care to the reputation of his master. By his example let vs be warned that greater necessity haue we of resolute minds to resist vices and present sinnes, together with the offers and temptations that are ministred, then to repulse or defende an enemie that assayleth vs. Many were the perswasions of the Bretherne of Dauid, to haue the kinge to retourne to his howse and goe no more to the Warres, but muche lesse that their importunities were sufficient to make him giue ouer Armes, séeing he redoubled his courage, and eftsoones assailed the great Goliath: Géeuing vs to know thereby, that wée ought rather to loase the liues that wée haue, then to leaue of the good wée haue béegonne. Muche was estéemed the Constancie of Nehemias and Esdras, in the Buylding of the Temple which they made at Ierusalem, in which worke many threatened them, they suffered many passions of iniuries, and were by many wayes dysswaded from their enterprise. Wherefore let the Seruaunt of god hold it for a signe that he doth then some good worke, when the wycked wythstande or contende agaynst him. Great was the Constancie of Mardocheas vnckle to the Quéene Hester, when he could not be brought to doe worship nor any humylity to proud Hamā, a grauer of Idols, & great enemy to the Hebrues: by whose examples we are taught that it belongs to vs to estrāge our selues altogither from those men, that diswade vs from our saluatiō & inuite vs to sinne: No lesse was the constancy of the holy woman Susanna in disobeying the wicked iudges, desiring her to defile mariage, and consent to thir cursed luste. [Page] Whose vertue may serue as a doctrine to all Christians, that neyther for feare of Punishment nor by force, none ought to commit any great transgression, séeing God kéeps a garde and reckoning aswell of our honor as our lyfe, and is as ready for our defence as he was to preserue the chastetie of Susanna. All these examples I thought not amisse to reduce into discourse, to the ende that good men might striue still to pursue the seruice of the Lorde, and the wicked be afryayde to tourne backe: Wherein let all men hold this for a fayth and law infallible, that the Lorde neuer forgetteth him that serueth him, and much lesse is farre from those that follow him, according to his prouidence ouer the Prophet Daniell, who being out of his Countrey, and by the sentence of tyrantes throwne into the Denne of Lyons, abandoned of all succour of men, was not forgot of the Lord, who sent his Prophete Abacuke, not onely to visit him, but also to comfort and refreshe him wyth meate. By this also we may inferre, that if we forget not to serue God, he will not forget to minister remedy to our distresses, as knowing right well the little we haue, and the lesse we canne doe. And therefore let vs not giue ouer to Serue him, and much lesse forbeare to folow him, séeing he doth Capitulate wyth all men, that if in his Seruice they doe that which they may, he will recompence them with the effect of all their desires. So that, how lame, weake or frayle so euer we be, we ought not (in the action of Gods seruice) say, We can not, and therefore wee will not. For that we haue a Lorde so good and easie to content, that he takes vs not as we are, but hath respect to that we desire to be.

Agréeable to these, S. Barnard vseth this text. Debilis est hostis, qui non vincit nisi volentem, as if he had sayde, the Deuill of his nature is weake, and the Lorde holdes him so restrayned and vnhable, that he hath no power to vanquishe any, but such as cannot resist him. At the Gates of the hart of a Christian knocketh Iesus Christ, and also knocketh the Diuell and offereth to enter, so that in that case, we cannot [Page] deny, that it is not in our hande to receiue the one, and rereiect the other: And therefore neyther hath the Diuell any prerogatiue to enter one house vnlesse we admit him, nor the spirite of God doth depart out of our harte, if our selues make not the way for him: O miserable man, what shall become of thée, when the Lorde calles thee to reckoning, saying he hath entreated thée, and thou hast not followed him: He hath admonished thée & thou hast not béeleeued him: he hath called thée, but thou hast not aunswered: he hath spoken to thée but thou hast not knowne him: Yea he hath touched thée, but thou hast not felt him. God, speaking to Dauid (as he was wont to communicate with his friendes and seruauntes) sayth: I holde not so great a care ouer my Elect, when they eate, when they sléepe, or in their other actions: as when they sigh and wéepe: Yea, if they will call vppon me in their tribulations, and somwhat attende me, I will draw them out of their troubles, not onely comforted, but also to their honour and Estimation: Wherein wée haue reason to know that God loueth vs aboue all others, séeing hee byndes himselfe to doe more for vs then all the worlde agayne. For, according to the propertie of the worlde: our frindes helpe vs to spende the goodes we haue gotten, where the Lorde aydes vs to beare the trauelles we suffer. And therefore the seruaunt of God ought to consider, that when Iesus Christ sayth, Beati qui lugent quoniam ipsi consolabuntur. He establisheth not a happinesse and felicitie onely in that men wéepe and mourne, but referreth it to consolation, that they exspect of their teares. So that to the wise and good Christian, it is not so much to beholde the Temptation which of the enmie he suffereth, as to consider the recompence which of the Lord he expectes. The simple husbandman, when the season and the weather agrée, is not affrayde to cast his séede into the dust of the earth recommending the encrease to the Lord, and dare not true Christians [Page] commit their estate to the hands of God their Cretor in whom remains the euerlasting prouidence ouer all. And séeing he is the trueth wherein men ought to beléeue, and the lyfe in whom we ought to liue, and lastly the way by the which we ought to walke, he inuiteth vs thereby to belieue him, and so to possesse our desires: to liue in him, to the end we may be made happy by the benefite of his promises: and lastly to walke in his wayes to the end he may guide vs, and if we stumble or fall, he may lende vs his hande eftsoones to remount vs.

Non sumus sufficientes cogitare aliquid ex nobis, tanquam ex nobis, sed sufficientia nostra ex deo est. We haue no licence saith S. Paule, to thinke or presume any thing of our selues, and much lesse sufficient by our industry onely to doe any good work. But this ought rather to be our beliefe, that if we doe or know to doe any good, we haue power therunto by the grace of God: like as also if we erre in any thing, it comes for that we hauing forgot God, he forgets vs and tournes vs ouer to our proper errors. And therefore, that Christian, that beginneth any thing in confidence of his proper force or power, hath great reason to liue in suspition of himselfe, and set good garde of his doings: for though it be in the cunning of men to giue the battell, it resteth onely in the wisedome of God to dispose the victory. So, that who determineth to serue God, and vnfaynedly repose confidence in him, hath no necessitie nor reason of feare of himselfe, or to be hurt by any other: For that, so great a prouidence hath god ouer his seruants, that though he suffer them to be tempted, yet he consenteth not that they be vanquished, if it be not of their proper will. The Diuell obteined licence of God to tempt Iob, but it was giuen him vnder this condition, that though he afflicted his body, yet he should not touch his soule: Whereby we may note, that our Lorde shewed not so much the loue he beareth to his seruauntes in taking from them their perplexities [Page] and trauelles, but rather in deuiding them farre from sinnes. In like sort the Diuell gat leaue to deceiue the wretched Achab, by the meane & industry of false prophetes: In which two examples, we may sée what difference is vsed betwéene the frendes and enemies of God: séeing to such as serue him, he suffereth that they be tempted onely, but to those that offende him, he giueth leaue that they be beguyled. Graunt therefore Oh good Iesu and loue of our soules, that we may rather be tempted, troubled, persecuted, and vexed with the happy man Iob, then beguiled, vanquished, and abandoned as was the wretched king Achab. If it be familiar to the men of the worlde to passe from place to place at their pleasure vnder protection and safe conduit, In greater assurance doe walke all such as loue and serue God. For that he hath promised by his Prophete Micheas, that who shall lay handes vppon any one of his Elect, shall touch euen the Apple of his eye, kéeping such a mercifull prouidence ouer them, that if he suffer them to slyde into sinne, he is ready forthwyth to minister his grace. And therefore such deserue not to be called Christians, and much lesse to beare estimation in the ministery, who forbeare to serue the Lord for feare to be tempted, or that they doubt of his succours, séeing (according to the testimony of Dauid) God beares to his chosen such property of affection, that he pitcheth his Tentes rounde about them to defende them, his eares are open to heare them if they appeale to him in their aduersities, and he accompanieth them wyth his holy Aungell, to the end they erre not, he beholdeth the calamities they endure, and yéeldes compassion to the complayntes they make, accordinh to the comfort of the Psalme, O culi domini super iustos, et aures eius ad praeces eorum.

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Still touching the discourse of Religion and of the professors of the same.

ANd albeit these words of our Lord, That who perseuereth not to the ende shall not be saued, are generall to all Christians, yet they concerne most chiefly such as be of the ministerie, who being called to an estate so holy, by how muche they are chosen as men most necessary and worthy by so much more doe they offend the maiesty of God if they renounce or leaue it: Redite domino deo vestro, sayth God by his prophet, If you promise any thing to your God, looke to offer it & giue it. For a man hauing once past his promise must consider that to doe any thing is an office and action of the will, but the accomplishment therof, is of necessitie. The Church compelleth no man to take baptisme, but after we be once receiued she hath power to constraine vs to liue like Christians: Euenso, there neyther is nor ought to be authority to enforce one an other to chaunge habyte or enter the ministery, but being once possest of the orders, we are bounde to kéepe our profession. Yea, it belonges to the ministers of the Church to know, that the perfection of religion consists not onely to take the habyt, to forsake the worlde, and to be enclosed within the precinct of his vycarage and Churchyarde: But with all to him appertaynes the passion of paines, troubles, and iniuries, and to striue, to resist his affections, and lastely to be constant with his brethren: For that, to liue in order is a thing easie, but to perseuer to ye end is entangled with great hardnes. Non cessamus pro vobis orare vt dignos vos faciat vocatione sua: we pray to the Lord cōtinually saith ye apostle, to ye end you may be made worthy of his ministery, yt is yt you [Page] be thought méete to be called by him, and that he call you as he is wont to call those whom he loueth. God inuiteth all, God calleth all, and entreateth them to serue and follow him: But amongest all others, those whom hée calleth particulerlye, those doth hée holde vp wyth hys hande, and if hée suffer them to slyde, hée is readie to helpe them vppe agayne. Suche as bée called of God perseuere to the ende, but those whom the Ennemie leadeth, retourne eftsoones to the Worlde. Great is the comfort of suche as are come into Religion guyded by the hande of God, séeing it is aduouched in the Scriptures that the holy Ghost led Iesus into the Desart, and the wicked spirite caried him vp to the Temple, not with intention that hée should Preache, but rather to throw himselfe headlong from the place. There were many other places in Jerusalem more high, then that which the Diuell led Christ vnto, but he desired nothing more then to make Iesus Christ fal from the pinacle of the temple, by yt which we are instructed that greater vaunt doth the Diuell make, to make one of those fal which are consecrated to Christ, thē a hundreth of suche as Prophane and wander in the Worlde. And therwithall we are taught that the fall which the seruant of God makes in the ministery, is dangerous to the soule: doubtfull to his conscience, and most slaunderous to the common weale. It is written in the discourse of the liues of the fathers of Egipt, that one of those holy ancients saw in a vision the assemblie of Diuels, and hearing euery one report the diuersitie of illusions, wherewyth they had be guiled the worlde, hée saw their Prince make greater gratulation and recompence to one of those ill spirits that had deceiued a vertuous man of the Church, then to al the rest sturring thousands to transgression & sinne: two of ye childrē of the great sacrificator Aarō, were burned for no other occasion, then for that they had transgressed in one Cerimony of the Temple: And albeit, in the congregation [Page] there were (no doubt) greater sinners then those two Children: yet God saw cause to punish them, and dissemble wyth the others, the better to make vs to know, that the estate of the ministers is of such perfection, that that which to the world is estéemed ceremony, the same to men of the Church is rule and precept, and the breache of it, a sinne mortal So that vntil the Church militant be ended and that we go to enioy the Church triumphant, of necessity drosse will be mingled with gold, chaffgo with corne, the thorne grow with the Roase, marrow ioyned to the bones and good men be consociat with the wicked: yea, and this is no small wretchednes, that many times it is more hard to endure a wicked man in the ministery. then all the temptations which the illuding spirit can sturre vp there. Ʋtinam recedant qui conturbant nos: Would to God (sayth S. Paule) such as trouble our common weale, were deuided from our company: the man of the Church being wicked doth this hurt in the congregation, either to prouok others to sinne by his example, or at least to sturre them to murmure by his vile perswasions: séeing the pot that boileth to much, casteth out his fatnes: the troublesom sea reuerseth the ships: the vyolent winde renteth vp trées by the rootes: and fluddes ouer flowing their chanels, spoile the corne: Euen so the minister which is not studious, or géeueth not himself to praier, or lastly occupieth not his mind with some exercise of the hand, much lesse that he preuayleth in his function, but is an instrument of euil to such as he can make like to himselfe: the first curse that God gaue in the world was to the enuious Cayne, saying, Quia occidisti fratrem tuum, eris vagus, et profugus super terram. Séeing I haue bestowed thée vppon the earth, and thou hast there defyled thy selfe with the bloud of thy Brother, thou shalt haue my curse to goe as a vagabounde in the worlde, and lyue discontented: according to which wordes of God to Cayne, (I say,) that for a man of order, it is an other Paradise [Page] the tranquillitie that he findes in the exercise of the ministery: But to him that hath a will corrupted, it is a Hell to be subiect in that place. Sewer in good consideration, there is not vnder Heauen the lyke tranquillity as to be in companie of good men, and to pray to God in societie of such as be vertuous. And as Christ would neuer haue giuen to Cayne so great a curse, if he had not committed so vyle a Treason agaynst his brother: So, the Lorde neuer suffereth that any minister, or man of the Church wander or go as a vagabound through the world, but for the punishmēt of some notable offence he hath done in the church: being in the fauor of God, we are come into the Church, and being in his disgrace, we are discontent & disdained in the same: wherupon it foloweth that the minister well instructed liueth alwaies content, where such as are dissolute trauell for the most part in sedition and Emotion. And therefore to those may we refer the malediction of Cayne, who wandering prophanly from place to place, séeke out new companiōs and conuersation to entertaine the time with idle and dissolute exercise, and turne their function into a forme of euill life and example: vpon him doth fall the malediction of Cayne, in whom remaines a mind wauering and inconstant séeking change of church and cure without occasion, and desireth to liue vnder new Bishops and ordinaries, not with intention to amend his lyfe, but to séeke out where he may liue in greatest liberty: Yea, such one findes no time nor place better agréeing to him, then where he may liue out of subiection of superiors: vpon that man is thundred the malediction to whom it is troublesome to pray, greeuous to study, and hatefull to instruct and preach: but rather as a man repenting his vocation, wandreth vp and downe ill contented, shewing wycked example by his complayntes: And lastly to that man is referred the malediction, who is factious [Page] in his ministery, at contention wyth his bishop, and séekes occasions to retourne eftsoones to the worlde, procuring businesse to solicyte, and being denyed licence to follow his worldely causes, hee is full of murmure, and obteyning leaue, he runnes headlong to his owne distruction.

The ende of this discourse rebuking such ministers as are wanderers.

MAny be the meanes which the Minister (wythin his Church) hath to serue God wythall: For if the humor of Pryde reigne in him, if enuie disquiet him, if Gluttony tempt him: if Ire prouoke him, or the lusts of the flesh pricke him: vices albeit hable to moue him, yet of no power to make him fall, neyther can he so easily resist them, hauing conuersation in the world, séeing he is no sooner tempted, then subiect to fall. The building without his couering shrinketh easily, ye Marrow without the bone is soone dryed vp, the trée without his barke is subiect to renting, and the man of the Church, leauing the Church, runnes easily to destruction. If Dina daughter to the Patriarke Jacob, had not gone from the place where her Father bestowed her, neyther had Emor ben killed, nor she defamed. If wretched Judas had not swarued from the colleadg of Christ, nor deuided himselfe from the company of the Apostles, he had neuer done ye sin, whose vilenes caried him to a desperate death. By which notable examples, all men of the Churche ought to bée warned not to leaue the profession whereunto God hath called them, nor to be deuided from the Companye of whom he hath made them members. For that much will be to his profite the good examples [Page] which he shall take of some, and of no lesse auaile the wholesome counsels which he shall giue to others. By meane whereof, the man of the Church deliting to wander vp and downe the world, if he consider vprightly of thinges, shall find that for the most part he retorneth to his ministerie, more enuious, more ambicious, more moued, more pensife, and lesse deuout, then when he went out: and so shal he alwayes féele within his sorowfull hart great occasions of remorse, and no lesse cause of complaint against himselfe. Beware therefore you men of the church of the illusions of the Deuill, and that he entise you not out of your ministeries vnder cooller to do some good: Séeing if he once preuayle so farre as to seperate you from the fellowship of good men: he will by litle and litle infect you and make you of the nomber of the wicked. For, the shepe that straieth from his flocke, the Wolfe deuoureth him: the Pigeon that flieth farre from her houfe is a pray to the Faulcon: the trauailer that goeth alone, is subiect to robbing: the riuers that come out of the sea to the fieldes, do hurt, and the Minister that is deuided from his congregation, beares perill of destruction. Peccatum peccauit Hierusalem propterea instabilis facta est: the wretched Citie of Jerusalem heaped sinne vppon sinne (sayth the Prophet) whereby God enioyned her to penance to be alwayes errant and a vagabond: euen so then doth the Minister commit sinne vppon sinne when he forgets the profession hée hath made. Retorning eftsones to the dangers of this miserable world, the affliction of such men is, that they liue alwayes in perplexitie, & neuer contented with themselues. So that the seruant of God professing Religion, ought withall to make this promise neuer to change it till he exchange his life, neither abandoning the estate he hath taken in hand, nor forgetting whereunto he is bound. Assuring himselfe that where in his Ministerie he shall find tranquillitie, and small occasions to sinne, the world will [Page] giue him nothing but disquietnesse, wyth great liberty to offende, and little helpe to amende his lyfe. S. John Baptist was commended of God particulerly for his perseuerance in straytnesse of lyfe, and the great courage he shewed in Preaching according to this question he made to the Hebrues, what are you come (sayth he) to see in the Desart: doe you thinke that the sonne of Zachary is a willow leafe mouing with euery winde: Christ commended not Saint John, onely for that he went barefoot, liued solytary, fedde vppon Locustes, ware nothing but Cammelles skinne, and slept vppon thornes: But he allowed his constancie for that he would neuer goe out of the Desart entring therein euen in his youth: In which respect we haue to belieue, that in so many yeares, and in such sharpe desertes, Saint John endured great hunger, extreame cold, many temptations, gréeuous sicknesses, and infinit cares: Of all which afflictions, Christ makes not such expresse menciō as of his vnfayned constancie: many (sayth the Apostle issue out of the lystes to iust,1. Cor. 7. and many gee to runne the caryar, but in the ende, he that goeth best caryeth away the pryce, and who aryueth soonest, gayneth the wager: Euenso (you ministers of the Church) forget not so to runne the cariar of this mortall lyfe, that you aryue in time to winne the rewarde. This councell which the Apostles giueth, is not of will, but of necessity: For that better should it be to the man of the Church neuer to haue entered religion nor taken the habyte, if he perseuere not in that he hath begene, and is carelesse to kéepe that hee hath promised: In the last supper that Christ made wyth his Disciples, after he had sayde vnto them. Ʋos isti qui per man sistis mecum in temptationibus meis, gaue them then his comfort, Et ego d [...]spono vobis regnum. Séeing you and no other haue continued wyth mée in my trauelles and troubles, following mée also in my greatest daungers: Bée you assured, that your place shall bée prepared at my table, and I will béestow [Page] you in the height of my glory, to the ende you may there haue the fruition of my Diuinitie. This truly is a most highe and great mistery for the Apostles, to follow Iesus Christ, hauing abandoned parentes and friendes, countrey and goods, yea, & renounced their proper willes: God thought them not worthie of recompence so much for that, as for that they perseuered till the ende: he sayth not to his Disciples, you are onely they that are tempted, but you haue remayned wyth me in my temptations. Wherin he giues vs to know that in the other worlde none shall haue place at the table of God, but such as perseuere in him to the end. One of the priueleadges which God giues to his friendes sayth Dauid, is, that no temptation shall haue power to chaunge their mindes, nor any aduersitie be hable to make them giue ouer the good they haue béeginne vntill the ende: For that the gyft of constancie is of many desired, and of few obteyned. And therefore to béeginne a good worke is the custome of good men: to pursue and follow it, is the office of the vertuous. But to leade it to his ende and effect, is a pryuileadge mearly appertayning to those that be holy and Religious. And to speake the truth, wyth what industry so euer we enforce our selues and vnder what wéening so euer we presume: yet to resist an ill, we are to tender of harte, and farre to moueable of condition. So that right happy is it with those that shall heare Christ say, You are they that haue perseuered wyth mee, and therefore you are regenerate and shall enioy wyth mee for euer the perfect ioy and felicity.

A resolution of certayne famyliar and naturall questions: wyth apparant coniectures and tokens of death.

[Page] I Would your importunities were as iust, as my excuses are reasonable, so should the contencion be easely resolued, whether be greater my faultes, or your complaints. In him that makes request, it is easie to find wordes to speake, for that he speakes in desire: but to whom the sute is made belongs great discretion, for that all denials are hatefull, not so much by the merit and consideration of the cause, as for that the affection of the sutor may be corrupt: Which I do not alledge here to the proofe of your fault, for that in our friendship should remaine no faction: nor yet to iustifie my excuses, if they beare not both reason and innocencie. Assuring you that séeing it pleaseth you to make a triall of my wit, more for exercise, then possibilitie of knowledge: I wil ioyne my self to your fancie, not so much for necessitie, as to kéepe vse of my imperfection.

why men bear greater bodies then women.You aske me wherefore men containe greater corpolencie and substance of body, then women? I say it procedes of the heate which is more aboundant in the one, then in the other: For, heate being of a nature td encrease and swell, giues vnto men a greater perfection in stature and nature, then to women whose humors being tempered with cold, makes their bodies lesse substantiall and of more infirmities.

The fire and the aire incorruptible.

The earth and the water subiect to corruption.

You would know how it hapneth, that of foure Elements, the fire and the aire are incorruptible, and of the contrary, the earth, and the water are subiect to corruption. To this I sayd, it is of necessitie that all thinges intangled with corruption, are first made colde: but the fire cannot suffer cold, for that it is an enemie to cold: and the aire, albeit sometimes bring forth cold, yet it is alwayes full of fire. Where, the earth and water, hauing their temperature of cold and heate, are subiect to corruption by [Page] the nature and qualitie of their composition.VVhy men shyuer, & are colde after they be deliuered of their vrine.

You aske whereuppon it commeth that oftentimes we shrinke and enter into a cold, after we be deliuered of our vrine. The reason is this: so long as the vrine being hot, remayneth yet in the bladder, neither the bladder nor the partes about it, can féele any cold, but the bladder béeing discharged, all the sayd partes are eftsones filled with an aire more colde then was the vrine (for there is nothing voide in nature.) And that aire occupying the place of the vrine, causeth naturally the shiuering and cold that wée feele. You would know how it hapneth, that when we fare very cold, & cōming hastily to ye fire to séeke warmth, we feele a griefe or ache in our finger endes:VVhy men warming them sodaynly feele a greefe or ache in their finger-endes. and warming vs by leasure we haue no mocion of paine. This may be aunswered by experience, that when we passe out of one countrary into an other mutation is great, as may be séene in trées, who being plied & bowed by litle and litle, breake not: but strayning them by force, they rent in two: euen so the heate that is within, holdeth the cold out, repulsing withall the moysture, and so one contrary is resisted by an other. The same béeing the cause, that receiuing warmth by litle and litle, the heat within comes out & is not hindred by the cold, which causeth the lesse sence or féeling of paine. But in receiuing suddenly the warmth of the fire, we do by violence draw out a great heat, and by the repugnancie that it findes with the cold not fully gone, bringes no small paine to the partie. You aske me by what reason most women, the first and second month that they are with child, haue that disordered appetite to eate coales and other strange thinges.VVhy women lust after strang thinges when they are newly conceiued. The reason of that appetite is, that nature hath drawne downe all the bloud of the woman to helpe to forme the fruite in her wombe: Which bloud being corrupted, makes also the stomacke pertaker of his vice and corruption: By which occasion the stomacke being pressed with such matter so [Page] corrupt, requireth all meats that are vaine & lothsome, ta:+king his lust & desire to many things according to the qualety or impression of the matter wherewith he is charged. For, if it abounde with an humor malancholike, which is blacke, it formeth an appetite to coales & such like things, if it suffer aboundance of sharpe fleame, it bréeds a lust to thinges sharpe and eger, the lyke iudgement being proper for all other humors.

VVhy women and Eunukes haue a shirle voyce.To your demand why women and Eunukes haue their voice so small and shirle: I say it procéedes of the quill or pype of their wesand, which being strait, cannot be enlarged by reason of the humor whereof it is full: and heate onely hath power to make it wyder: For as we sée out of little and small phyfes, come a voice cleare & shirle: And out of smal trunks the lowdest sownd: Euen so is it of the pype of the wesand, which, by reson of his subtlety is called lowd or shirle.

You aske me why such as conteine but meane stature, are for the most parte more wise then those that haue great bodies.why little men are most wise. That may be by this reason, that in a little body, ye senses & spirits are always better vnited & cōpact then in a great, where in a greater by reason they suffer more separation and liberty, they cannot expresse so great vertue and effect as in the lesser body, whose littlenesse kéepes them better to their naturall properties and actions, according to the iudgement of Homer, who in his discription of Ʋlisses, maks him of little stature, but of much excellency of wit, and of the contrary he sets forth Aaix, with body & members of great corpulency, but very simple in minde and iudgment.vvhy poore men get children better accomplished thē others. Where you aske me how it commeth to passe, that for the most part peasantes & pore men of the country, get children wel accomplished & wise, and of the contrary, to men of great wisdome and opinion succéede children that be Idyots and without iudgment: I take it to procéed of this. The simple man and he that [Page] followeth the toyle of his husbandry, when he is in the exercise of generation, thinkes of no other thing but of the pleasure in the act, by which this séede is more perfect, as hauing the full consent and force of all the spirites vitall, animall, and naturall, the same breathing into his Chyldren, mindes suttle and resolute. But wyth the wyse men it is otherwayes: For, they hauing continuall exercise of minde, kéepe their thoughtes in impression and contemplation of some particuler thinges, eyther concerning honesty, profite, or matter of enterprise, whereby as it is not possible that in the act of generation, their natural séede should be accompanied wyth the forces of all the spirites, and specially of the spirit animall, which engendreth such cogitation in persons: So of necessity to the children which they get are referred more imperfections then to others. You would know why a stone,Difference beetweene the qualetie of a stoane & wood throwen into the water. a péece of Iron, or other such like thing being thrown into the water, sinketh forthwith to the bottome: where of the contrary, a péece of wood, how great so euer it be swimmeth alwayes vpon the vpper face therof. Tocuhing the property of the wood, I think it may be referred to the litle holes that be in it, which being full of wynd & aire, so hold it vp, that his weight cannot work his naturall condition: but stones & Iron compounded of bodies more close & heauy, and suffering no conduit or place for the aire to enter: of necessity sinke downe, as hauing no impediments till they come to their ceinter. To this may be adioyned the experience of suche as are drowned, who the fyrste daye, fall to the bottome, but afterwarde remounte aboue the water: For, after the Bodye bée rotten, the Weysande and all other concauyties are fylled wyth Wynde and ayre, by whose propertye they are blowen vp and séene floate vppon the vpper most of the Water: For thys cause there haue béene certayne Pyrates, who vsed to cutte out the weysande of suche as they slue in the Sea, to the ende their [Page] bodyes were not throwen vp agayne to the disclosing of their vile act: By this reason also egges that are not broken or corrupt sincke fortwyth to the bottome being throwen into a ryuer: Where such as are rotten floate vpon the water, for that the humor that is within being corrupted,whereof comes the alteration of louers. makes place to an ayre that entreth which kéepeth the egges swimming. You aske me how it happeneth, that louers often times expresse in their vtter partes a passion of colde, and sometimes a feruencie of heat, séeming to suffer those same fits and motions which we see asscribed to Agues. Touching this demaunde, albeit you might be better satisfyed with your owne experience, then with any resolution of me, who haue alwayes professed the science of humanytie, and not the study of folly: Yet, according to our method of naturall reason I may thus farre presume to your instruction that louers plunged in the passion and perplexities of loue, their naturall heate wyth drawing to the inner partes leaueth the extremities of the body colde as depriued of all their hote substance: the same conuerting them into mindes vncertaine, tormented, and traunced: But when they are brought into hope of obteyning, their naturall heate eftsones retorneth outwardly, and disperseth through all the extreame partes of the body which by this refreshing of the bloud, becomes red and of pleasaunt temperature: For that cause it hath bene an vse amongest Paynters and grauers of Images, to draw Cupid sometimes sad, and sometime ioyfull, giuing him withall the forme and proportion of a Chylde, for that light loue is an affection great and vehement, and yet lasteth not long: Whereto the loue vertuous and honest is ioyned continuance and constancie, as appeareth in the friendship betwéene friend and frende, the affection of the Father to his Children, and the obseruation betweene the husbande and his honest wyfe. But touching vnlawfull loue, as it bréedes oftentimes in peesons not well knowen [Page] one to another, & therfore, hath no great stability, and lesse continuance: so, the loue honest taking his greatest consideration of the merit, qualety, and vertue of the party, remaynes alwayes moderate and temperate,why louers are striken by the onely sight of their Ladies. where the affection that dare not be iustified is full of violence, fury, and passion. Where you would know wherupon it procéeds that louers are striken and made slaues & bondmen, at the only regard and sight of their Ladies: I aunswere, according to the opinion of some, that as the true seate and testimony of loue, consisteth in the eyes: and no part of man more truly expresseth the inward affections of the body then the eyes: so loue being a certayne affection, and good will, is naturally bred of a thing lyke to himselfe. For, such as loue search nothing but recompence of affection, and by consequence the house and seat of affection, which is the eyes, by whose meane they are made certayne of the loue which remayneth wythin. You aske me, why louers passe most part of many nights with out power to sléepe: you must consider yt this great affection draweth the whole man to it,VVhy Louers sleepe not a nightes. & so entāgleth him wyth confusion, that he retayneth no contemplation of thinges necessary or profitable: This affection is that selfesame loue, who much lesse that he will suffer his subiectes to liue in rest, séeing as a Canker hée encreaseth more and more to the confusion of all their delyghtes, felycitie, and contentment, and therefore hée is place amongest the naturall diseases afflicting the tranquility of man: There is also an other reason, which is drawen from the cares and thoughtes which Louers haue: For, those malenchollyke contemplations mingled wyth passions of choller and heauinesse, doe heate and dry vp the party.

Restrayning by that meanes his course of sléepe, which proceedes of vapoures colde and moyst: the same béeing also the cause why olde men wake more then the younyounger [Page] sort, as béeing Conuerted into more colde and drought.

VVhy Louess complaine for small causes.Where you demaund why Louers fall into great complayntes for small causes: you must consider, that béecause Louers (aboue al other sorts of men) are naturally suspicious, and caryed into mutation for small thinges, lyke litle Chyldren: They are by that meane seldome wythout heauinesse and sorrow of harte, and therefore, so muche the more Subiect to complaynt, by how muche their mindes lyue alwayes trauelled in trouble and Ielousie.

You aske me how it happeneth that Louers, in the presence of their Ladyes,VVhy Louers lose speache in the presence of their Ladyes. lose liberty of speache, and doe oftentimes forget that which they had studyed and well considered to speake: It may bée, that infyrmitie procéedes of the trouble of the minde engendred by a looke or glaunce cast by stealth vppon the thing that they Loue, and standing so amazed in minde the tongue hath no facilytie to the action of his dutie, séeing the beginning of the speach deriueth of the mind or spyrit to whom the tongue serues as an interpretor to expresse his conceytes. This happeneth also to many, who called to question in the presence of a Prince or magestrate, fall oftentimes into a passion of stutting or meare scilence, specially if they bée trauelled either with feare or falshod of conscience.

VVhy Louers are shamfast to diclose their affections.To that you aske me why Louers are shamefaste to discouer their affections: I say, that men haue certaine appetites naturall and necessary as to drinke and eate, which of necessity they must satisfy to preserue lyfe, and auoyde death: so they haue other affections which albeit are natural, yet not necessary but superfluous, vaine, and withall dishonest, from those are deryued many disordered appetites, as is the rage of loue, which is an affection blind & engendred of Idlenes: and for that it bringes vnto men an estimation of beast lines and dishonesty: The [Page] most sort séeke as much as they can to hyd their loue,VVhy Louerr discern not the falts of their frends. & vnder figures & apparances to liue in expectatiō of that they desire. You aske me also how it happeneth that louers discerne not the vices & falts of their amorous frends. That must néeds be an error deriuing of their proper affection which deuides them from their true iudgment & sences. For louers (as saith Plato) are like to such as hunt after estats & offices, or to those that are giuen to wyne to whom al estats are welcome, & al wines seeme to giue a pleasing tast: besides, according to the philosophers, al great mocions, hinder those yt be lesse. So that loue hauing occupied the chief & most principal mocions of the spirit, troubleth for the most part the vertue & original of the sences: the same being the cause (with Plato) why louers are made blinde with the sight of their Ladies,VVhy men be hoarse after they haue slept. and according to the same ye poets haue fained Cupid without eyes. And where you desire me to giue a reasō why men be hoarse & of corrupt voyce after they haue slept, I thinke that impedimēt comes no otherwaies, then by a replexiō of humors caused by a rawnes or indigestiō of meat, ye same occupying ye vpper parts of ye body, & makes ye head dull & heauie: therfore, the pipe of the weysand being ful of the said humors they must necessarily be impedimentes to the voyce, and make it hoarse and hollow: Thus muche touching the Exposition of your Philosophicall demaundes.

And now where you require me, by a speciall and lardge request, to Communicate wyth you, what I haue harde and read eyther in Phylosophye or Physscke, by what apparant signes & tokēs may be iudged whether one that is sicke shall dye or lyue, for that (as you say) you haue a daughter in daunger, and would gladly know her destiny. The resolution of this demaund albeit appertaineth more properly to your doctor of Physicke, then vnto me that am a Diuine, studying more how to Preache [Page] then to iudge of complexions: yet, séeing you will haue my opinion, I pray you let me debate with you as a Christian, that as God hath nombered the yeares of our lyfe, and set downe a limit which no man can passe, so if it bée his good pleasure, your Daughter shall yet lyue, but if hée thinke it conuenient for her Saluation, hée knoweth best when to call her to him: For, it is not onely hée that géeueth lyfe, but hée is euen the selfe lyfe: And therefore according to the office of a Diuine, more then in the councell of a Phisition, I wyshe you to put her in remembraunce of her mortalitye, and prepare her to God, in whom and none other, all good Christians ought to béelieue is power to chaunge our lyfe and translate vs to himselfe: Many and many haue I knowne abandoned of the worlde and extreamely past succour and helpe of man, haue yet receiued restitution of God, and liued many yers: and many againe recouered of sicknes & past all apparaunce of daunger, and yet payd their tribute to nature when was no expectation of death: A thing that is not to be construed to the well or ill handling of the Phisition, but to be referred to the prouidence of God which hath so ordeyned it. The king Ezechias was giuen ouer of the Phisitions, and the sonne of the host of Samaria was dead:Signes and tokens of death in a sicke man. but at the commaundement of God the Chylde reuiued, and Ezechias was recouered. But leauing those Testimonies of Scripture to a further leasure, let vs gather some opinions of the Philosophers, who wyth many auncient Phisitions, haue set downe in wryting certayne notable Signes to discerne the perill of Death in such as are Sicke: Plynie in his seauenth Booke, and one & fifty Chapter sayth, that a man being sicke of any sharp infirmitye, as of a Frenzie, if hee fall sometimes into a suddayne myrth, or burst out into great laughing, that Patient expresseth great tokens of present death: if any bée sicke of a corruption of humors malencholike, and [Page] set himselfe to behold or stare much vppon another without sturring his eye of long, such one is not farre from death. If a man be sicke of a Feuer collerike or sharp, and his pulse moue vncertainely, sometimes quicke and somtimes slow, such one no doubt enclines to death. Who is sicke of a burning Feuer, and vseth sometimes to draw vp the shéete, or double ye cloathes of the bed, or plucke of the thrumbes of the same, in that man is great coniecture of the end of his lyfe. One that hath lyen long sicke, and beginnes to shut and close his eyes often, and set his téeth and mouth, carieth great apparance of death. He that is striken wyth the plague, and being halfe awake, and beginneth to raue and murmure to himselfe, caryeth manifest coniecture of death. If any aboue the age of fourescore yeares fall into a gréedy hungar to eate and drinke wythout measure, it is a signe they haue not long to liue. A young Chylde being sharppe in wit and ready in aunsweres, or that he shew in that tender age a discression accomplished, in that childe is no iudgement of long life.

These be the coniectures of the Philosophers, which I haue gathered more to content you, then that I assure them to be infallible, aduising you for end, to recommend your daughter to God, who only hath power to dispose all thinges by the same prerogatiue whereby he hath made them of nothing.

A discourse of the Canonisiing of the Pagan Gods, and why they are holden for Gods, togither with an exposition of sundry poetical inuentions tending to the same.

[Page] I Haue sent you herwith my iudgment touching the originall of the Pagan Gods, both what they were, and why they were canonized and worshipped as gods, hoping you will read it, though not for any merite of my trauell or diligence, yet for that you shall sée disclosed the errors of the auncients, and haue cause to acknowleadge the goodnes of God, that hath made you liue in a time of Christianity and not to beléeue as a Pagan.

And so falling to the matter, we wil begin at Iupiter and Saturne his father:The originall of Saturne. Saturne was the sonne of the king Celius and Ʋesta his wyfe, and brother to the mighty tirant Tytan: who at the perswasion of his mother and Ops and Ceres his two sisters (much mislyking that one so rude as Tytan should by the right of Maiority, ascende to the succession and Crowne of Celius) yéelded the kingdome to Saturne his younger brother, vnder this couenant notwythstanding that he should slea all his male children, to thend the issue of Titan might eftsoons repossesse the crown after the death of Saturne. By this contract Saturne was inuested in the kingdome, & stood peacible king, to whom Ops his wyfe and sister brought forth a sonne, which he caused to be slaine according to his promise: after this she was eftsoons deliuered of a sonne and a daughter at on burden: the sonne was called Lidamas which name ye poets chaunged afterwardes into Iupiter, Iupiter & Iuno borne both at a bourthen. feyning that name vppon a Planet which they erected according to their fancy. The daughter had to name Iuno: Ops desirous to saue the lyfe of her sonne, gaue him secretly to Ʋesta her mother: and presented onely the Daughter to Suturne.

Ʋesta caused Iupiter to be nourished, & being growen to some stature and age, she sent him to thē of Crete or els a people called Coryuantes, a nation warlike and inhabiting [Page] certain mountains in a seperate corner of the kingdome: after this, contrary to ye knowlege of Saturne, Ops brought forth another sonne called Neptune, not for that it was his proper name, as Cicero saith, but the superstition of men, making him a God on the Sea, imposed vppon him that name of Neptune signifying a swimmer.

At another birth Ops brought forth two children Pluto, Neptune & his name disguised Pluto borne. & Glanca and shewing only the daughter: she bestowed Pluto secretly at nourse: Isidore saith the Pagans indued him with that name, for that they holde him as God infernal: the Latines called him Dis pater, as Father of riches: and some named him Orcus, as deuourer, for that the earth swaloweth al, & redeliuereth againe that she hath taken.

But Titan vnderstanding that his brother Saturne had broken promise and corrupted the contract, began to gather malice and dispyte against him, and accompanied with the forces of his children called also Tytans, tooke the kingdome from Saturne and imprisoned him togeather wyth Ops his wyfe: which comming to the knowledge of Iupiter, being a young and valyaunt Prince, discended to the succours of his Father and Mother with the strength of the Coribantes amongest whom he was trayned: and ioyning battle, Iupiter obteyned the victory and with honour was the deliuerer of his Parentes: of this quarrell came the fable of the warres of the Gyants: At that time Saturne being forewarned by an Oracle to take héede of Iupiter his sonne, for that he had intention to kill him and expulse him the kingdome, deuised to destroy Iupiter, who vnderstanding the Conspiracies of bloud agaynst him, came wyth a great army agaynst his Father whom he vanquished in battle.

Saturne, being without courage eftsoones to recouer his kingdome, fled into Italy: Saturne taught the people of Italy the toile of the earth. & there taught the people of that country to sow & plant & labour ye cōmodities of ye earth, [Page] and for recompence, that brewtishe and rude Nation, liuing afore with rootes and wyld fruites, honored him as a God:Iupiter maryed his sister Iuno. Iupiter raigning peasible king, tooke to wyfe Iuno his sister, and conquered many countries, not so much by force & strength at armes, as with the excellency and subtlety of his wit: For, he disclosed chiefely and communicated to diuers People and Nations great secrets of nature, and ordeyned lawes and sundry good fourmes of polecy: He inuented many artes profitable and necessary for the vse of mans lyfe: by meane whereof he roase into great renoume amongst men, and also tooke vppon him the name and tytle of God, which he easely atchieued, for that that breutish and simple people not knowing how to ioyne worthy recompence to so many benefites and helps to their liuing,Iupiter- worshiped as a God which they had receiued by his means: began to worship him, thinking that to be the most honorable degrée of seruice they could doe to him: And for the better establishment and perpetuity of this diuine honor: when he contracted alliance or confederacye wyth any Prince, hée enioyned him to buylde a temple in his name: as did the king Celius, who erected a Temple, and dedicated it to Iupiter Celius. The king Molion set vp another, & consecrated it to Iupiter Molion: Wyth many others builded to the monument and reputation of his name: about that time the bretherne of Iupiter sommoned him to partiton of Patrimony, whereunto he agréed, and deuiding the kingdome by lot, the west part fell to Pluto: The Iles and bankes of the Sea happened to the portion of Neptune: and to Iupiter discended all the confines of ye East: Of this partition sprong the fiction of the Poets,How Neptune and Pluto had their names. calling Neptune the God of Seas, and Pluto the God infernal, for that the west or falling of the Sunne is more darke and clowdy, and also more base and low then the East. Here grew also the first fiction that Iupiter chased his father into hell, for that Italy where Saturne was retyred, standes West [Page] in respect of Candia, and is more darke.

We will not now stande vppon the discourse of other names which were attributed to the Gods, together with their numbers, & whether they were before or after them, the same seruing to smal ende to our present purpose, but wil eftsones retourne to the east part which was the portion of Iupiter: For the opinion of the Poets grew by this, and they gaue it out for a Doctrine, that the firmament or heauen fell to the part of Iupiter, the rather for that Iupiter remayneth for the most part since that pertition in the mount Olimpus of Thessalia, which the Greekes called heauen, as they did also name all other mountaynes of the lyke height and hugenes of Olimpus.

And because king Iupiter was the most lecherous and dissolute Prince of his time,Disclosing of the transformation of Iupiter. & discended oftentimes from his mount Olimpus to accompany some fayre Lady wherso euer he found her, and for that he disguised himselfe in to many sleightes and subtleties proper to beguile women, the Poets fayned that he tooke other shapes, and transformed himselfe into many straunge figures and formes: as when he conuerted himselfe into a shower of Gold, to lye wt faire Dana, it was no other thing as Isidore sayth, then a great masse of Golde which he made slyde in to the handes of her kéepers, to betray the chastety of that fayre Lady. When they make him to transforme himselfe into Amphitrio, it was no other thing then the consent that Amphitrio gaue him to lye wyth his wyfe and that for the rewarde of a great summe of money. The Metamorpheses yt he suffred into a Bull to steale Europa, was no more but ye Image of a Bul painted on the sayles of the ship, wherein Iupiter bestowed her when he toke her away. Such like were ye transformatiōs of Iupiter, wherin may be discerned the simplicitie and great blindnesse of such as worshipped that licencious king for a true God gouernour of heauen and earth, he that was the most vnbridled [Page] brydled and dissolute man, and most drowned in his proper lustes of all other in his time.

And séeing vpon him they imposed the title of God of al gods, by him we may iudge the qualety of the other gods, of whom the most part called him father, as in déed most of them issued of him: as Phoebus the god of science: Mars the ruler of battles, Mercury the infuser of cloquēce, Bacchus the image of epicurity, Ʋulcan the spirit of fier, & Ʋenus the vaine idoll of loue: others there were that wer his parents, as Pluto prince of hell, Neptune the directer of the waters, Ceres the disposer & blisser of corne, and Diana the figure and example of chastety:The vanity of the Pagans touching their gods And so reckoning by degrées, they established particuler gods, to all thinges that might be imagined, estéeming one God to be insufficient to reigne alone & to lead the vnuersall worlde within the power of his gouernement: yea they adioyned to this Idolatry ye worshipping of certaine beasts, planets, & trées, by reason of the properties they saw in them: the Egiptians as Iueuenal saith were so far drowned in this superstition, yt they worshipped as gods Onyons & Léeks, attributing much to their felicity & happines who had of those plants in their gardins: & as the ignorance of those blind people led them to do honor & sacrifice to such things as to gods, so they held it for religion to giue obedience to them, holding such accursed as were not forward in the seruice and ministery of such vaine & triffling things: M. Ʋaro wryteth that Brasillius the Philosopher found at Rome MMD. CCC. Gods, which caryeth no smal possiblity of truth séeing the abuse there was so great & general that they gaue cerimony, worship, and sacrifice as to a God, to all things wherof they had receiued any benefit, or that they supposed had any power to kéepe them in feare. Tullus hostillius third king of Rome, Flora a publike curtisā honored as a God. being vexed with a feuer tertiā which had tourned his complexion to a pale and yellow, did sacrifice to his ague the soner to make it to leaue him. Flora [Page] a publike curtisan, & a woman whose body was abandoned to all lust & allurements of the flesh, was canonized, & honored with an Image or figure, for that, of al the goodes she had got with the filthy sweat & trauel of her body, she cōstituted ye Senate to be heire: they gaue her diuine honor, & celibrated her feast euery yere, wherin as a special cerimony, there was liberty to al yoūgmē to be naked & to exercise their pleasure with ye first woman they founde. S. Augustine writeth that the consuls and wise men of Rome, tooke councell to abollishe that vile and abhominable custome: But albeit for certaine perils and impediments they durst neuer execute it: yet to deface the memory of that lewd woman, & giue greater apparance to their supersticions, the named Flora the Goddes of flowers.

Amid these great darknesses & obscurities of ignorance, wherin this people of the Gentils was plunged:The philsophers acknowleged god. there wer many notwithstanding, in whom was some impression of light, & possessed with those natural iudgments & reasons which drew them out of that blindnes, as in déede all the schole of philosophy generally acknowledged one author & mouer of al things, from whom, as out of a spring proceeded al ye vniuersallity of things,The faith of perticuler Philosophers & Poets touching the omnipotencie of God. & were fed & enterteind by him as the true & soueraigne gouernour of the whole: of this knowledge Socrates was not depriued, who being at poynt of death, sayd he was willing to dye, to confesse on onely Lord to whom he had alwaies labored to doe seruice according to the power of his humayne frayelty neuer hauing intention to offende him.

Aristotle, at the article of death recommended himselfe to the soueraigne Creator, saying, Oh cause of all causes, haue pytie on me: Plato and Cicero in their treatises of common weales, were of the same opinion: it was the fayth of Ʋirgill that al procéeded of God, and that as wel ye heauen and earth, as the aire and water, are ful of his greatnes, acknowledging by that the essence of one onely God.

[Page] Cicero speaking of the nature of Gods, and Ʋarro in his vayne Etimologies, being albeit both Pagans and much addicted to their ceremonies, scoffed notwithstanding at the feastes and assemblies which the populer sort made to honour their Gods, partly through ignorance, more by flatterye, but most of all for feare. It is no néede here to proue by the doctrine of the scripture that all those Gods were but illusions & dreames, procéeding of the inuention of man and abuse of the Diuell, séeing that since the sonne of the euerlasting trueth is appeared, wich is the sonne of the onely God, all these damnable superstitions are not onely discouered, but by the beames of that sonne shining in the myndes and eyes of men, they are put to flight and vanished as the clowdes giue place when the sonne approcheth. They are falne into ruine, as buildings ill foū ded, and méeting the firme vessel of the word of God, their tickle ship driuen by the wind of abuse and deceyt, is confounded and swallowed in the golphe of Christian religion. Thus much for the first poynt of your demaunde, which I doubt not is eyther sufficiently aunswered, or at least nothing left doubtfull.

There resteth now to touch what opinion the Poets and other auncients had of these Gods and the plurality of them: As Hesiode, Archilachus, Horace, Menander, Esope, Apuleius, Ouid, and many other wryters of great grauety and authority, who published not their inuentions and fictions to other effect, then to disclose to men the meanes to become more wyse, and draw to a more Ciuill fourme of lyfe in the world. For which purpose, they spred many fictions and fabulous metaphors, tending to sundry artes and professions: For fables (according to the opinion of Apthonius and Hermogenes, haue taken their name of Fari in Latine, signifying to discourse and speake: so that a fable may be taken for a discourse fayned, inducing oftentimes, vnder an honest recreation and delitfull resemblaunce, [Page] the readers to consider the morrall sence and doctrine hyd vnder those fabulous discourses, which discouering the customes and conuersasions of men, they doe also impropriate many thinges to the actions of men, extolling men of vertue, and imbasing such as séeke their felicity in vices, and are (as it were) men of nothing.

There is the first poynt to be considered by all men of iudgement in the reading as well of Ouid as of other Poets: And for the second, it is to be noted, that when there was any man excellent whether in sciences, or in armes, or in influency of wit, or had some other singuler or soueraygne qualety, which made him seruiceable to his common weale, suche men the Poets called the Children of God: and when they dyed, they helde them transformed into Planets and Starres, the same to sturre vp others the rather to vertue: if any man brought forth any act of vertue or singularytie of what nature or moment so euer it were, they extolled him to the heauens, as appeareth in the glory which they gaue to the Philosopher Promotheus, Promotheus the first that shewed to the Egiptians a forme of ciuill lyfe. who, for that he was the first in Egypt that shewed vnto men a forme of Ciuylity, instructing them to liue lyke men, and shake of that beastly ignoraunce wherein they were resolued: They fayned that he had stolne the fire from heauen (which is wisedome) to communicate it to men: for that Atlas was a great Astrologian, they feine that he holdes vp the heauen. And because Iupiter and his race were also singuler in that science, they ascrybed their names to principall Planets: In other places, the Poets séeing the hartes of men, after they had once receiued the impression of errors in their braines, to continue hardened and obstinate in their false imaginations: feyned that Dewcalion & Pirrha had conuerted stoanes into men: But as Paulus Perusus Wryteth, those simple People had red in the auncient histories of the Greekes the particuler deluge that fell in Thessalie, during the which, the [Page] people of that country sought their safety in the Hill Pernassus & other high mountaines, remaining there in great amaze amongst the rocks, forrestes, & caues, without any courage or disposition to discend eftsoons to the plaines, & folow ye commodities of ye earth til by Dewealion & Pirrha his wife (skilful in the course of the stars,) they were satisfied by naturall reasons that those great waters were caused by certaine constellations & influencies, & that it wold be a very lōg time afore the like imundatiō hapned.

Proper fictions of the Poets for many thinges.The Poets also, when they went about to aduaunce chastety, fained a transformation of persons chaste, into trées alwayes gréene as the Oliue and Lawrell, into the which were transhaped Lotus and Daphe, signifying by that continuall gréenesse, virginity vndefyled: and so following those fictions, they compared men both good and ill, to many trees according to the good and bad properties they had.

In like sort, they feyned that all youngmen dying in the flower of their age and hauing any sparcke of vertue, were transfigured into flowers gréene tender, and delicate, withering forthwith. Ouid makes Hyacintus (a yong and forward prince) to be chaunged into a Flower: And so sayth he of Adonis, Narcissus, Ermaphroditus wyth others: And of the contrary, when he sought to blame and deface vices, the better to make men abhorre them, he transformeth men dissolute and licencious into brute beastes▪ the same agreeing with the text of Boecius, that who liueth beastly and according to the inclinations of beastes, may be holden transhaped & changed into beasts: The Giants, for that they were men proude and intractable, denying the truth and power of their Gods, & raysed warre against them: were by ye fiction of the Poets, cōnuerted into Apes, truely resembling, that wicked men and such as by presumption and hawtinesse of hart, will not acknowledge their Creator, but hunt after brutallity, [Page] are not improperly compared to beasts, retayning no other thing of men, then the outward figure, as we see in ye similitude and proportiō of Apes: with this opinion agreeth Cicero, who holdeth the warres of the Giants none other thing, then a life disordered, vnbridled, and out of reason: thervpon came the Metamorphoses of Licaon into a Wolfe. For, being king of Arcadia he was so tirannous towards his people, that they drew into reuolt, & by the Councell and ayde of Iupiter, he was constrayned to retyre into the Forrestes, Praying by rauyne and stealth vppon Passengers, as the Woolfe doth vppon the Sheepe.

The Poets also paynting forth any cruel tyranny, feyned Tyrauntes transchaunged into Hawkes of praye, as Dedalion whom they make cōuerted into a Bitter: And for suche as dare not iustefye themselues in the face of the world by reason of their lyfe abhominable, they feyne them conuerted into Byrdes and fowle that flye not but by night.

Such one was Nictimenes, transfygured into an Owle, the caryers of newes and Tales were chaunged into Crowes and Rauens: Men Effeminate employing their time to Frissle their heyre, Perfume their Garmentes, and beholde their face in a Glasse, are lykened to the Seamews and Cranes, which are alwaies pruning their Feathers,

And to detect the abhomination of pryde, presumption, & vaineglory, they brought in ye daughters of Cinaca, who for that they were the Daughters of a Riche and myghty Father, dispysed all other that were pore: But God made their pryde subiect to such iustice, that their pouerty and misery brought them in the end, to lye alwaies at the gates of the temples begging almes, & so (according to the fiction of the poets) they were tourned into stons seruing as ye stayrs, or steps of the temple: Such as drowned [Page] or strangled themselues represented the insatiable desire of the couetous who albeit haue all they desire, yet they rest not contented, but in following the infinit motion of their appetyte, they finde their owne destruction by dispaire, feyning, for an example of that figure, Mydas to be conuerted into Golde: For a spectacle of enuy, and the workes thereof, they paynt out Aglauros: For a paterne of whordome, they bring in Circes, who was a whorso excellent in bewtie, that she enchaunted all such as behelde her according to the fiction of Horace: And because bawdes and whoremongers, alwayes attending on the trayne of publyke women, are lyke vnto swyne, the Poets feyned the followers of Ʋlisses to be transfigured into swyne: To blase prodigallity and such as were too much giuen to their delytes, they paynted Acteon tourned into a hart, who was so much drowned in the pleasures of hunting, that in the ende his Dogs deuoured him. Epicures, and such as séeke so much to please the lycorrous taste of their mouth, that no ryches can suffize them, they feyne in the ende to eat one an other as dyd Erisichcton, whom they feyned to eat himselfe vnder this figure that he consumed the money which the whoremongers gaue him to lye wyth his Daughter: They feyne also this Erisichcton to be the sonne of Proteus a God of the Sea transformed into sundry sortes of Creatures: signifying thereby the lyghtnes of our affections, who by their inconstancy are chaunged into many formes of appetyte sometimes desiring one thing, and sometime an other: swelling sometimes wyth pryde as a Lyon, and sometimes taking the forme of a Hart by reason of their weakenesse and feare: and in the practise of sleyghtes and subtleties, are tourned into the similitude of a Foxe.

These be the names that Ouid sets before the eyes of men, as wonderfull examples of thinges which happen in the world, as you and all readers of stayed minds [Page] may finde by the discourse of his Booke of the Metamorpheses: wherein you may perceiue that the auncientes aswel philosophers as Poets, when they began any work of importance, they called vpon the ayd and fauor diuine: according to the Testimonye of Plinie in an Oration he made in the prayse of Trayan, wherein he commended the Custome of the auncients to make inuocation afore the beginnig of their woorke, and Iudged that there could be no assured nor wise beginning of any enterprise without the speciall ayd and councell of God.

Ouid was not ignorant of this custome, and being a gentleman Romane, he was also an Astrologian, Philosopher, polityke and excellent Poet, as it is well expressed on his Bookes of Metamorphoses, & specially in the first which conteyneth indifferently both Philosophy, & excellent Poetry: In the second booke he declars himselfe a perfect Astrologian, giuing no apparance to haue any opinion that he was a man liuing as he fayned nor that he had any children, charyot, or horse. But vnder this fabulous discription, he declareth the naturall course of the Sunne & of the firmament, together with the naturall effects that folow of them: wherein to rebuke such as are ignorant, and of little knowleadge in the Science, he bringes in Phaeton king of the Indees, who hauing a highe pride & wéening in his knowlege (albeit by the iudgment of the Historians, he was very vnresolute & simple) led diuerse people into error by his Lawes and statutes corrupt, which was that fier of error wherewith he burned al the earth: Some fained him to be the sonne of ye sunne, vnto whom they approiated al mē of singuler wit, & helde him as God of sciences. But the occasion that the Poets tooke was vpon his death, which hapned in the voiage he made vppon the riuer Pano, leading a great army by water by reason of the great heate, and there was diuinely killed with an arrow or bolt that fell from heauen.

[Page]But to retorne eftsoons to Ouid, it must be considered, that séeking to establish in his work an end and purpose, which was to shew to al good wits that should come after him, the excellency of his conceyt and wonderfull inuention of his Metamorphoses (which with good right may be called the mother of Poesie) and also his resolute knowlege in all disciplines, togither with the copie and variety of his doctrine, ioyned to an exact iudgment in pollicy & histories: knowing he was a man, whose frailty bare many impediments (without the ayd of God) to execute and perfect the purpose he had taken in hand: began his work by a forme of inuocation to God, saying. Oh milde gods I besech you (séeing al metamorphoses & transformations procéed of you) to assist me, & so blisse me in the beginning that I may haue grace to continue to the end, being therby the better able to recompt the thinges that are hapned from the beginning of the world vnto our time, & so discē ded into the parts of his argument as is expressed vppon his works. Thus you haue the contents of your cōmaundement & my promise, which I haue sent you not contriued of myselfe, but as I haue sought them amongest the writings of learned men, hoping they will satisfie you the better, since I was careful to write nothing which is not iustified by good authority.

A rebuke to ambicion vnder the speache of a sauage man vttered in the Senat of Rome.

SO much doe your importunities trouble me, that I wish to be either further from you, or at least that my condition were not so priuate, seing that to the nearenes of the place, you ioyne your authority, & make all things serue to your occasion to trouble me: If you claime me to your deuotion in respect of your merits, you bring staine to your liberalitie, [Page] since to exact recompence, is a manifest exprobation of benefits receiued: and in a demaund so suddein, so great, and concerning so many euen of the greatest, there can be no lesse falt in you to tempt my patience, then rebuke in me to hazard my ignorance,To exact recō pence is an vpbreading of benefits receiued for that he that is the executor of the falt, is lesse guilty & blamable, then he that giueth the occasion. But séeing you proue me in a matter so high and ielouse, I will (to auoyd perticuler chalenge) send you my opinion, vnder this discréet and excellent discourse of a vilayn published in the presence of the whole Senate of the Romanes, & recommended to posterity in wryting by M. Aurelius, wherein if you finde your selfe touched wyth your proper errors, haue regarde to the reasons of this rude Orator, and be no lesse reformed of your couetousnesse, then he made the Senate ashamed of their ambicion and Tyrannie, assuring you that as ambicion is the beastly nourse of couetousnesse, and both they créepe in in these dayes vnder a forme and maner of seueritie: So it can not bée but that man which desireth power, is an ill mayteyner of Iustice, and he that thirsteth for glory, runnes with great swiftnes into actions of iniuries and oppression.Ambicion the nourse of couetousnesse. And therfore who aspireth to glory and seeks his prayse of wycked men, must of necessitie be lyke vnto them. But now to our villayne, who speaking in a time when Rome was chaunged in Customes and Ciuill vertues & peopled more with flatterers then men of simplicity and truth: you must also imagine him to stand at the bar in this discription, his face litle & thin, his countenāce sharp and pearcing, his couller blacke & swarffy, his haire disordered & staring his eyes rolling and fiery, his bearde long and thicke, his eyebrowes clowdie and hanging, his necke and stomake all hairy, his girdle of bulrushes pleated, his shooes of the skinne of a wylde Boare, and holding in his hande a great staffe or troncheon: And being entred the Senate in this hydeous figure, he protested [Page] the reasons of his comming with no lesse boldnesse & maiesty of countenance & spirit then his presence & garments were monstrous & terrible.The oracion of the sauage man Oh graue fathers (sayth he) yt in your liues & fūctiōs wer expressed such effect of piety, & cōpassiō as your outward presēce declare merit of reuerence & apparāce of equity: thē to my cōplaints should be ioyned presēt pitie & grace, & to mine inocēcy, iust fauor & clemency. I salute you with that affection which the oppression of my country can best aford, and with that hart which you haue torne in péeces with long miseries & exaction, I beséech the imortall Gods, so to inspire you with a spirit of iustice & clemency, that the errors of your gouerment may be redressed: and to giue to my tongue that moderatiō & wisdome which is cōueniēt to lay afore you the calamities of my country, the liberties & ancient prerogatiues whereof,God raiseth one murderer agaīst an other haue suffered a sinister and vnworthy change: not by your might, nor by our weakenes, not by your policy, nor by our negligence, but by the offences we had done to our gods, whose iustice is terrible where they find obstinacy & hardnes of hart, yea to the reprobate they raise one murderer to kill another, one wicked city to afflict another, & one proud nation to chase & persecute another. Great is your glory for the triumphs & victories you houe got in other countries: A thing very familiar with men ambicious whose desires tende all to oppression & al their felicities resolued in tyrannies: but greater shall be your infamies in the ages to come for the cruelties you haue done, séeing there is no offence which at one time or other suffereth not his proper punishemēt, nor any iniury without his assured subiection to iustice.No offēce with out his punishment. So great is your extortion to rauish the patrimony of your neigbours, and your pride so vnbridled to commaund ouer forraine regions, that neither the Sea suffiseth to conteyne you in her bottomes, nor the Lande hable to assure you in her huge valleis & plains, which intollerable ambitiō brings with [Page] it this vnfained reueng, that as wythout reason you haue throwne others out of their Countreys and howses, so the Gods will arme others wyth good equity to remoue you from your prowde estate of Rome and Italy: A reuenge infallible for such as rauishe the goods of an other. For the Law is infallible, that who by force rauisheth the goodes of another, by good right loaseth that which he holdeth of his owne: yea, such is the measure and maner of Gods Iustice, that as all that the wicked man heapes vp by Tyranny in many dayes, suffereth spoyle and is consumed in one day: So, of the contrarie, what so euer goodmen loase in many yeares, God can and wyll restore it in one hower. And therefore it is no small consolation to men vexed and afflicted to remember that there is a Iust God, to whom is referred the reuenge and Iustice of Innocent causes, the certayntie whereof entertaynes their hope, and kéepes them from thoughtes and acts of dispaire: And as when wicked men prospere, it is not for that God willeth so, but for that he suffreth it, so to such as dissemble in complaintes, and suffer wyth expectation, he hath appoynted the time of their deliuery, when their iniuries shall be redressed, and all their mourning tourned into mirth and comfort, and they set as Iudges ouer the Tyranny of their enemies, whom they shall sée burne and consume in the fire of gods iustice: Let no man therefore maruell, why God taketh not from the wicked man forthwith that which he hath gained by violence and extortion: séeing that dissembling with them, he giueth them time to assemble and heape great things, to the end that when they are in their most securytie and delyght, he might shew his power to their general confusion: For this is one property in the iudgement of God, yt who doth iniury to an other wythout reason, agaynst him shall be raysed others in whom it shall be holden good equity to reuerse their estates and pull them quite downe: Sewer it is impossible that the vertuous & valyant man should [Page] take tast in any thing that he holdes wrongfully of another: For that, to remember by what means it is got, is inough to take away all contentment of the thing:VVher the conscience is not quiet, the residue of the man is nothing but martirdome. séeing where the conscience onely is not quiet, there the residue of the man is nothing but martirdome & passion. Oh, that is the greatest infamy that can happen to men, to hold in their harts so many deare desires, and to abandon their hands to such liberty of action, that they make the misery of others a riches to themselues, and killing their neighbours, they think to wipe away the offēce by washing their handes in the bloud of such as they haue slayne: wherin it hath no great reference whether he be Greek or Barbarian, absent or present, dead or a liue, since it is most true that such are and shalbe accursed of God, and hated of me [...], who without further consideration, exchaunge renoume for infamy, confound iustice with tyrany, peruert equity with iniquity, abuse truth with falshod, & be careles of that that is their own, & sigh for ye goods of another: let no man haue more resolute intentiōs to gather riches for his children, then to get renoume amongst the vertuous, since it is a rule infallible that of the wicked gayne of fathers,Of the wicked gaine of fathers, comes iust losse of their children. comes iust losse to the children, but where vertue is in action, there hath renoume his perpetuity. And let no man estéeme himselfe happy, for that he hath more thē others, or that for the same he is more worthy of honor, séeing if withall he open not his eyes to discerne his proper errors, where the wicked lyft him vp with a wynde of vainglory for his great power and patrimony, he shall finde himselfe the slaue of his proper riches: For, little doth it profit to haue countreis large and of long circuite, or howses of sumptuous presence, and bestowed full of wealth, and to haue his minde commaunded with cares, and all his desires still corrupted with couetousnes, which can not but draw infamy to the getter, and yet serue litle to the swéete sustenance of his life. Oh that you Romanes [Page] were as couetous of your proper honour, as you are gréedy of the goods of others, then should not the little worme of Ambition so fret the felicity and rest of your lyfe, nor the miserable Canker of infamie deuoure your good renoume. Most of you in apparance seeme to hate pride, and yet none followeth humilitye: All condemne dissolutnesse, and yet who is continent? You all prayse patience and yet none of you can suffer: you all accurse intemperancie, and yet none liue in order: All blame Idlenesse, and yet in none of you is any example of trauell: All speake agaynst Brybing, and none are frée from stealing. Lastely euery one of you wyth your Tongue is a publisher and blaser of vertues, and withall your other members there is none of you which doth not administer to vices: yea, euen this Senate (afore whom I stand) are no other then tormentors of men that loue & liue in reste and quiet, and violent théeues, whose fury féedeth of the sweat of other mens labors. I pray you what action had you being borne vpon Tyber, to séeke to set out and dilate your limittes euen to our ryuer of Daunby, where we liued in peace? We haue lent no ayde nor fauour to your Enemies: we haue conquered none of your Prouinces: neyther is there any ancient law to proue that the noble and warlike Germanie ought of necessity to be subiect to proude Rome: yea, if we had touched one another in neighbourhod or nearnesse of Countreys, it might haue géeuen some occasion of quarrell, for that amongest borderers it is familiar to entertaine variance: But much lesse that we offended in any of these, séeing wée haue no sooner harde of your fame and renoume, then wée haue felt the scourges of your Tyranny, the name of the Romaynes, and the Crueltte of theyr Iudges aryuing at one instant in our Nation. Oh wonderfull iniquitie of men, when hée that possesseth much, tyranniseth ouer him that hath little: and he that hath little beares [Page] enuy to him that hath much: wherein the Lawe béeing led by affection, and Iustice measured by opinion: It coms to passe that vnbrydled couetousnesse debates with secret malice, and pryuate malice géeues place to publyke Theft: which, because no man calles into iust examination and triall, it resolueth into this inconuenience, that the couetousnesse of one wicked man is accomplished by the preiudcie of a whole nation: But if you call not into reckoning your extortions past, and reforme in time your present ambition, it can not be, but eyther the Imortall Gods will enter into Iudgement of your abuses, or the world will cease to be a world, séeing there can not bée a thing more Iust, then the Gods to make you Slaues by Iustice, as you haue made your selues Tyrauntes by force. Thinke not therefore that because you haue made your selues Lordes of Germanye, that it is happened by any singuler industry of Warre, but by the Iudgement and sentence of the Gods: who, for that we haue offended them, haue ordeyned in their secret Counselles, that to chastice our vices, you should be raysed as execucioners: wherin if for our wickednes, the Gods haue withdrawen their fauour, what hope remaineth to you, whose vices kepe them still in anger: And if for a scourge of our sinnes we be made subiect to these myseries, what other expectation appertaynes to you then to suffer infinite calamaties hauing so infinitly offended the Gods, that neyther the life of you nor your children is hable to satisfie your faltes. Thinke not that eyther for the terror of your mighty armies, or the brute of your huge treasors, or that you haue the ayde of more mighty Gods, or because you builde sumptuous Temples, or offer therein great sacrifices, that you are ye more victorious, seing that by how much we fauor & cherish vertues, by so much haue we part & community with the Gods: If the glory & tryumphes of Conquerors consisted not but to haue subtle [Page] and pollitike wits, Captaines well experienced, souldiers seruiceable and valiant, and Armies compounded vpon great nombers of men: It would be an easie matter to bring all these to the warres. But by experience we sée that in men is no further power then to giue the battell, and to the Goddes only belongs the arbiterment and consent of the victory.

In such a large distance of places, in warres so painefull to marche, in a countrey so suttle and subiect to ambush, and a people so rude and intractable, I sée not what might moue you to make a conquest of Germanie. Séeing if the desire of our wealth caried you into that enterprise, in good reckoning, there hath bene more money spent to conquer it, and more allowance made to mayntaine it, then the reuenues of Germanie amount vnto, yea perhaps it may be conquered afore the charges be satisfied. If you say you entred into the conquest for none other end then to make Rome the soueraigne Lady ouer Germanie: Your vanitie was great, for that it litle profites to holde the walles, and fortresses of people vanquished, if the harts of the inhabitants be estranged: If you say you did it to amplifie and make great the boundes and confines of Rome, that séemes also reason both friuolous and vaine, because it is farre from the office of men wise and valiant to encrease in countreys and Patrimonie, and diminish in honour and vertue. If you made inuasion vppon vs, to the end to reduce vs vnder good lawes & customes, and exchange vs from tirants and people barbarous. How is it possible you should prescribe rules to straungers, séeing you make no conscience to breake the lawes of your predecessors? and no more ought you to correct others, that suffer so many vices in your selues, then it is méete that the lame man take him that is blind to leade him. If all these be true what other mindes can you alledge to push you forwards to vex vs in Germanie, then [Page] that you made it lawfull for all men to rob, to kill, to conquere and to spoyle, and following the generall corruption of the world farre deuided from the loue of God and good pollicie, you set mens mindes at libertie euery one to take what he could, and kill whom he would: Wherevnto this intollerable inconuenience is adioyned, that to al these grieuous euils that are cōmitted daily, neither those that gouerne wil giue remedie, nor such as are vexed dare complaine. For, your iudges are so partiall and farre estranged from pietie and iustice, that the miserable people oppressed, hold it a lesse euill to suffer their tribulations at home, then to lay them afore you here in complaint: The reason is, for that in their owne countrey if may be they are pursued but by one, but here in the Senate they haue the disfauour of all, the more, if hée that complaynes bée poore, and the partie that doth the wrong bee riche: For that in this Senate sutes are not dispatched according to the equitie and innocencie of causes, but according to the wealth & authoritie of the partie.

Hauing made vs subiect to your obedience, it is withall good reason you kéepe vs in iustice, and minister to our countrey peace and tranquilitie. But alas it is all in the contrary, séeing such as you send to vs do nothing but rauish our goods, and the Senate here robbeth vs of our renoume, saying, that since we are a nation without lawes, without reason, & without a king, we deserue not to be otherwaies reputed & vsed then slaues, according to the custome of people barbarous vnknowne. Wherein in this only I may say you are iustly confounded, for that such as we are, we are created of God: we liued at home contented with our owne, & had no strange desires to séeke out strange countreys, and therefore with greater reason we may estéeme you men without reason, law, & equitie, séeing that not content to be contained within the compasse of Italy, you stretch out your murdering hands to shed innocent [Page] bloud through out all the world. Where you say we deserue no better then slaues, for that we haue no Prince to commaund vs, no Senate or councel to gouern vs, nor armies to defend vs: I may answere, that seeing we had no enemies to anoy vs, we liued without care to arearearmies: euery one being contented with his porcion and fortune, there was no necessitie of a proud Senate to decide our controuersies: And being as we were, popular, and equal, why should we consent to haue Princes, to whose office it appertayneth chiefely to suppresse tirants, and suffer those people that liue in peace and trā quilitie. And where you say that our countrey had no fourme of common weale nor pollicie, but that we passed a conuersation like brute beastes in mountaines and Caues: You are in this as well as in the rest farre deceiued, for that wée neuer suffred in our countrey any that practised vntruthes, mutinies, or factions, and much lesse could we endure any that brought frō strange countreys, garments or other wares to make vs proud or effeminate, but béeing modest in attire, wée were also temperate in diet without expectation of better entreating. And albeit wée knew not what were the swéete smelles of Asia, nor medled with the golde of Spaine, nor tasted of the oyle of Mauritania, nor sipped of the wynes of Candia, and much lesse could skill of the purple of Arabia: Yet, for all these wée liued not at home like brute beastes, nor yet forbare to manage a common weale: for that such spiced trifles as those, bring more occasion to sturre vp vices, then to bréede or nourish vertues. Right happy and well gouerned is a common weale, not that wherein bée many Traytors, but that which entertayneth men vertuous: not that which aboundeth in riches, but that which florisheth in innocencie and integritie: not where liue men rash & wilfull, but where beare rule such as are of peace and iudgement.

[Page]And therefore to the pollicie of Rome which is rich, we owe pitie and compassion, and to the gouernement of Germany because it is poore, you ought to beare iustice with fauor: Wherin if the same contentment which we brooke in our pouertie, had also remayned to you in your wealth and aboundance, we had bene without cause to complaine, & you without spot or blame of conscience.

I haue yet many things to say, which in this perplexitie of mind, I haue no feare to speake, since you had no shame to do them, for that a fault publike must not suffer secret correction.A publike fault must not suffer a secret punishment. Did it not suffice you to take from vs our auncient libertie, and to ouerwhelme vs with intollerable subsidies and payments, but the more to entangle vs with all kindes of miseries, you send vs officers so couetous that they are all transformed into priuate gaine, and iudges so ignorant that they are not hable to comprehend our statutes, nor make vs vnderstand your lawes. They punish grieuously the poore, and dissemble with the faultes of the rich: they take all that is offred in publike, & refuse nothing that they can rake in secrete: they consent to many offences, because they will haue occasion to bée greater gayners: and vnder cooller that they are of Rome, they haue no feare to rob all the world. When will cease your pride to commaund ouer straungers▪ and your couetousnes to spoyle your neighbours? If we be disobedient, or that you suspect our loyaltie or seruice, procéede to the dispatch of our liues, to the end we may be deliuered of paine, and you liue without ielousie, assuring you that your swordes can not be more cruell in our bodies, then are your tirannies in our hartes. If you lay thus many burdens vpon vs for our children, loade them with Irons and take them as slaues, because you can lay no more on them then they can beare, but of commaundements and tributs you haue giuen vs more then we can suffer: if you do it for our goods, we giue you libertie to take al, for that [Page] we haue not your condicion to delite to liue poorely, for feare we should not die rich. Oh to what extremetie hath your tirannies brought vs: seeing all the remainder of our miserable nation haue sworne together, neuer to accompany with our wiues, and to kill our proper children the rather to deliuer them of your cruelties. And therfore holding it more honorable that they die with libertie, then to liue in seruitude and captiuitie, we haue desperately determined to suffer from henceforth the violent mocions and furies of the flesh, and so to sequester our selues from the vse of our wiues to the end they may be barren, thinking it better to liue continent for twentie or thirtie yeres, (the residue of our time here) then to leaue to our children an inheritance of perpetuall slauerie. For, if they haue to suffer, those calamities which their sorowfull fathers haue endured, it were not only good not to let them liue, but wtal it were better to consent not to haue them borne. The land that is conquered by force, ought to be gouerned with more clemencie and mildnes, for that those that are miserable captiues, when they sée fauorable iustice administred, they will both forget the tirannie past, and better prepare their hartes to the perpetual seruitude: which if it be so, why do your officers in Germanie driue vs to complaine, and your Senate at Rome so slowe to giue remedie, that afore you will admit an offence to the question, the whole common weale suffreth daunger. If a poore man come to demaund iustice, and haue no bribes of gold, siluer, wine, purple, and other precious thinges to disperse. At the beginning he shalbe entertained to spend al that he hath, through a vaine hope to obtaine his cause. And being entred, they consume him by delayes, and whilest he hath meanes to beare out the charges of the sute, they assure him that he hath good right, but when his liberalitie faileth, they pronounce sentence against him, and so where he came to complaine [Page] but of one, he returneth accursing all, crying to the Gods for iustice and pitie. I will disclose some part of my life the better to make you sée the calamities of my poore countreymen.

I liue by Acornes in Winter, and fish in Sommer, sometimes bearing of burdens, and sometimes digging vp of wylde Rootes, and that more for necessitie then pastime, passing the most part of my miserable time amongest the mountaynes, voyd of the comfort of my Wyfe, and company of my friendes, and not for other reason then to kéepe myne eyes from the view of so many murders of good men, so many oppressions of the poore and innocent, and so many other calamities afflicting my poore Countrey, that neither finding iustice there, nor hope of redresse in this Senate, I am entred into this banishment from the societie of my house and comfort, deliting more to wander alone through the wooddes and valleys desert, then to be made sorowfull alwayes with the sighes, complaints, and lamentations of my neighbours: For, being a borderer in the Forrests and wooddes, the wild beastes forbeare to hurt me, if I refuse to do them harme, where the Romanes in my countrey, although I do them seruice, yet will they not spare to torment me. It is no doubt a great perplexitie to endure a chaunge of fortune, but farre more intollerable is the griefe, when the paine is felt and can not bée remedied: so that great is my euill, when my destruction is subiect to such a remedie, as such as can helpe mée, will not, and those that would, can not.

Oh, it is time you had some sence of the miseries wée féele, seeing that if in reducing them thus to memory, my tongue faynteth, my eyes growe dimme, my hart vanisheth, and my flesh trembleth: Much more grieuous is it [Page] to sée them in my countrey, to heare them with mine eares, to touch them with my finger, and to tast them in my hart: yea the iniquitie of your iudges is so great, and the iustice of this Senate so partiall, that it exceedes the facultie of flesh and bloud to endure the one, and is hatefull to all good men to heare of the other. And therefore in the accompt of all that I haue sayd I growe to this conclusion, that one of these two thinges are to bée done, eyther to chastice me if I haue lied, or, if I haue told truth, you to bee depriued of your offices, wherein for my part, if you thinke my tongue hath taken an vnlawfull libertie to publish the roundnes and simplicitie of my hart, I stretch out my selfe afore you in this place, and do offer my head to the Axe, assuring my selfe of more honour by my death, then you can merit fame or renoume by ioyning so many miseries to my wretched life. Here the sauage man gaue [...] to his Oration, leauing the Senate in such remorse for the oppressions of Germany, that the next daye they established other Iudges ouer that part vppon Daunby, and procéeded to punish the corruption of others for peruerting so noble a common weale.

Beholde here (sir) what holinesse flowed out of the mouth of an Ethnike, from whom I wishe you wyth other iudges mercenary as you are, to fetch your directions to reforme the Prouinces committed to your gouernement, and with all to discouer the subtilties, corruptions and iniquities of inferior officers subsisting in Cities and common weales. For, who would set him downe to describe faythfully the deceites, the delayes, the perplexities, and daungerous ends of sutes, he should find it a subiect not to be writtē with inke but with blood: séeing if euery suter suffred as much for the holy faith of Christ, as he endureth about the trauell of his processe, [Page] there would be as many martirs in chaunceries, and other courtes of iustice and record of Princes, as was at Rome in the times of persecution by the old Emperours: so that as to begin a processe at this day, is no other thing then to prepare sorow to his hart, complaintes to his tongue, teares to his eyes, trauaile to his féete, expenses to his purse, toyle to his men, triall of his friendes, and to all the rest of his body nothing but paine and trauell. So, the effects and condicions of a processe are no other, then of a rich man to become poore: of a spirite pleasant to settle into malencholly: of a frée mind to become boūde from liberalitie, to fall to couetousnes: from truth to learne falsehode and shiftes: and of a quiet man, to become a vexer of others. So that I sée no other difference betwene the ten plagues that scourged Egipt, and the miseries that afflict suters, then that the calamities of the one were inflicted by Gods prouidence, and the torments of the other are inuented by the malice of of men, who by their proper toyle, make themselues very Martirs.

(⸫)

¶FINIS.

§

§

¶ Imprinted at London by Henry Middelton for Rafe Newbery, dwelling in Fleetestreat a litle aboue the Conduit, Anno. 1575.

[Page]

Information about this book

Title statement

Golden epistles contayning varietie of discourse both morall, philosophicall, and diuine: gathered as well out of the remaynder of Gueuaraes workes, as other authors, Latine, French, and Italian. By Geffray Fenton.

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1575

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Text Creation Partnership,

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2009-03 (EEBO-TCP Phase 1).

ID [DLPS]

A00659

ID [STC]

STC 10794

ID [STC]

ESTC S101911

ID [EEBO-CITATION]

99837714

ID [PROQUEST]

99837714

ID [VID]

2054

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(EEBO-TCP ; phase 1, no. A00659)

Transcribed from: (Early English Books Online ; image set 2054)

Images scanned from microfilm: (Early English books, 1475-1640 ; 225:02)

Source

— Golden epistles contayning varietie of discourse both morall, philosophicall, and diuine: gathered as well out of the remaynder of Gueuaraes workes, as other authors, Latine, French, and Italian. By Geffray Fenton., Fenton, Geoffrey, Sir, 1539?-1608., Guevara, Antonio de, Bp., d. 1545?.

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[8], 200 leaves

By Henry Middelton, for Rafe Newbery, dwelling in Fleetestreat a litle aboue the Conduit,. Imprinted at London :: 1575.. (Often found bound with an edition of Guevara's "Familiar epistles".) (Reproduction of the original in the Henry E. Huntington Library and Art Gallery.)

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