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: & 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 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 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 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 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: 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 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 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 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: 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 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 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, 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 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 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 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 & 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 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 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.

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 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 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, 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 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 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, 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, 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 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 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: 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, 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.

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 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 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 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: 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,

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

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 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 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 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 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 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 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 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, 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, 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 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 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 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 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 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 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 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, 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 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 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, & 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 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 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 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, 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 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 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.

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, 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 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 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 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 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 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 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.

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 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 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, 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 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, 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 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 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 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 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 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 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 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, 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, 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 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 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 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 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, 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 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 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 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 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 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 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 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 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, 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 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, 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 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 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, 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 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 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 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 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 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 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.

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 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 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 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 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.

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 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 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 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 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 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 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 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 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. 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 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, 〈1 page duplicate〉 〈1 page duplicate〉 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 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 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, 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 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 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 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 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 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 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 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 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) 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.

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 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 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 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 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 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 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 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 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 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▪ 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, 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 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.

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.

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

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. 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, 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 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, 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, 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 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 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 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: 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 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 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 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 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 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 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 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 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 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: 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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, 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 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 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 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.

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 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 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 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 & 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 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 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 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, 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.

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. 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 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 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 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 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. 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 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 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.

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 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 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 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, 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 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.

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 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 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. 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 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.

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 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 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: 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 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 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, 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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.

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

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 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 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, 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, 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 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, 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 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 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 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 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, 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 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 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 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 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 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 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 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 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 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 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 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 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 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 & 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 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. 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.

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.

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 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 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 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. 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, 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 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, 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. 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 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 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 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.

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

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 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 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 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 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 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 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 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 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 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.

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 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, 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 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 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 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.

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, 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 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, 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 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 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.

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, 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 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 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 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 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 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 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 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 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.

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 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 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 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, 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.

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