Mala clandestina, pessima.

HE whose capacitie hath caught things (al­most impossible for humain reason to reach) whose wit hath wonne the perfection of ex­cellent enterprises,The best ca­pacities may be sufficiently busied to beat but the path of secrete mis­chiefes. and whose braines haue beéne busied about the haughtyest attempts, may scarce compasse to contriue the subtile secrecie of this impugnancie: which, so resisteth the proper operation of natures decreé: that it blindeth it selfe with the hidden humors of vnknowne enormities. How may it then be, that he whose weakenes (euery way wanteth the perse­uerance of such importance) shoulde naturally apply his pen,Things prodi­digious pre­serue one vni­formity. to portray the right & formall proportion of so strange an Ape? Except in this, that things of thēselues composed prodigious, can hardly by the same course be brought from their pristinate shape and former frame. Rightly then may it be regarded, that reason may soone erect a thing, which yeéldeth of it selfe no reasonable conformitie,The partiall & rash iudge­ment of grosse and feeble ca­pacities. There needes no reprehen­sion causelesse where the e­normitie is well knowne. The simple barke but byte not. but rather a preposterous enormitie. To what iudgement may I then appeale the indifferencie of my intent? If to the generall sort, (without an exception) the dulnes of their silence hath already condemned me. If to some in particular (whose qualitie conteineth a iudiciall voyce) I trust I shall neither (with the Persean dogs) haue my legs broken for barking before I espye a theéfe, nor my indeuors infringed by the stinglesse tongues of the serpent Phisae, whose will is good to hurt (though they want teéth to byte) Relying my selfe then vpon the chalenged choyse of my friendly Interpre­tors, I must take a little leaue of my Countrymen (who for the most part haue trauailed to Affricke, Lotos a tree in Affrica who so ta­steth thereof forgetteth his own country. to taste of the treé Lotos (thereby as strangers to forget their owne Country) to tell them what scornefull conceites, Nations of forreine condition harbour in the entrayles of their heart. What [Page 2] scorching infamie their tongues (with pleasaunt laughter) whisper in the vineyards of Venus:Strangers de­ride our strangenes a­middest their daliance. Englands imi­tation scorne­fully mocked of them whō they endeuor to follow. An English man Italia­nate. when (as sacrificing Priestes) they thither repaire to performe the rites of their auncient customes: To adorne their Idolatrie with their perelesse perfumes of their countrey condition, with the golden genimes of their vsuall ioyes, with the fine fatnesse of their fleshly desires. When their mindes are tickled with these dayntie deuises, their tongues vnrippe the secrete clo­sure of their hollowe heates. Then, tell they foorth the En­glishmans endeuor: Then sound they foorth the trumpe of defame to giue an Alarum of our assaulted securitie. Some terme him then, an English Italian: Other some an Italian Englishman. Some harpe vpon the cunning conuey of his imitation in inward disposition, and externall habite, in­uenting then to follow the footesteps of other Nations.Forriners de­scrie the hate of our domi­sticall mis­chiefes. The Ape kil­leth her yong ones with cul­ling them. A se­cond displaies the hatred of his harmefull heart: that (growing in Odium with his natiue soyle) he seékes some other line wherby he may direct the course of his life. Thus (imitating the Ape) the Englishman killeth his owne with culling, and prefers the corruption of a forraine Nation, be­fore the perfection of his owne profession. This secret mis­chiefe (seéming but a stemme) in time intendeth to proue a sturdie stalke.The apparance and euident propertie of his secrete mischiefe. Plinie writeth that a Bull bound to a Figge tree is depriued of his strength. The prodigi­ous obliuion of England forgetting their Coun­trie for which euery man is borne. This stalke adorned with the beautie of such painted blossomes (which Art hath graft: not Nature sprung) shall be found (in effect) as the Figge treé, which is said to depriue a Bull (being thereunto bound) of his natu­rall strength. Howe hatefull will it hereafter seéme to our selues, when the bowels of that place which brought vs foorth, our Countrey that nourisht vs (for which euery mē ­ber is borne to die) expecting helpe at our hands our con­dition then to be so altered, our manners transformed, our estates so estranged, and our dueties so disguised with the spotted imitation of other Nations, that we shal cleane for­gette to temper the proffered time, with the naturall bene­fite of our owne common good. Then, may we mocke at our owne manners, and stand amazed at the difference of our former demeanors. Such is the contemptuous condition [Page 3] of these Imitators: that there is not any vice particularly noted in any Country,The cunning conceit of an Englishman in framing him­selfe to the forme of all fashions. but y^e Englishman will be therein as exquisite, as if he had Nature at commaunde for euery en­ormity. If it be in Creete, he can lye, if in Italy, flatter, if in Fraunce, boast, if in Scotland cloake the treachery of preten­ded treason, which hauing gathered, and fraught himselfe ful of this wealthy treasure: He louingly bringeth his mer­chandize into his natiue Country, and there storeth with in­struction the false affectors of this tedious trash.

Hence commeth it to passe that our Englishmen blinded (with an Italian disguise) & disfiguring themselues (with euery French fashion) corrupt their naturall manners, (by their climate created perfect) with the peéuysh pelfe of euery Peacokes plume, (and lyke as Aesopes Dawe) bedecke them selues with others deformity.The English man deckes himselfe with euery ones de­formitie. Thus continuall strife to frame a vniformity of inwarde condition to externall habite breédeth such intollerable inconuenience: that weé seéme rather the men, which nature hath marked for a pro­digious spectacle of her contrary opinions, then a people, where pollitique procéedings, and peaceable gouernement swayeth with lawe, and equitie. Looke we a whyle into the manners of Heathen men:Heathen men righteously abhorre that which Chri­stians vainely embrace. into the disposition of In­fidels, whose rudnesse might priuiledge such barbarous besottednsse, and whose wit (grosely composed) yeéldeth not the perseuerance of euery ill, and whose sensuall appe­tite dulleth the conceite of decerning of euery secrete mis­chiefe. Where we shall finde such an hatred of incest, such a loue of temperance, such a despising of delicacies and such a contending of moderation in manners that they may rather seéme the cheéfe cherishers of vertue,The tempe­rate and ciuill disposition of Hippias a hea­then Philoso­pher. then men igno­rant of theyr sauing health: Apuleius writeth in hys second booke intituled Floridorum, that one Hippias a Phyloso­pher (maruelous temperate in hys lyfe) came vnto the tri­umphs of Olympium (a place of great estate and therefore fit for sumptuous shewe of rich attyre, and gorgeous appa­rell) his clothing (being by profession a Philosopher) of his owne making: adding, that glory consisted in the vertues of [Page 4] the mind,The glory of vertue consi­steth in the mind. not in the gorgeous shew of external pride (chief­ly expressed) in the delecate sight of costly attire. Touching which Pomponius Mela a notable antiquarye wryting a­mongst many things of the regiment of the great Chaam speaketh of certaine Infidels giuen to the bloudy exercise of warre,Infidels de­lighting in blood may reache vs tem­perance. They abhor­red pride pu­nished it with banishment. and gréedily lead with an intent of all ignomeous endeuours, that whatsoeuer he was, that amongst them or­dered his estate, aboue the abilitie of his calling, should (as a chiefe offendor) be reputed an exile from his natiue home, and euer be recounted ignoble, both he, and the rest of his kinred, and posterity for euer.

Phraortes a King of the East-Indies bent to the cruell execution of the sword,The reuerent conceit of their faigned gods. gaue (notwithstanding) such reue­rence to the sencelesse opinion of their gods, that (hauing plenty and store of golde, and precious stones) he ordained that none should be therwith adorned, but y^e Images which they did adore,They adorned their images with golde refrayning to weare it them selues. They aduan­ced their ig­norant Idols before any o­the priuate pride. ascribing it to the honour they ought their gods, & the humility of their own disposition (though other­wise led with an ignorant spirit of sencelesse ceremonies) not vnlike to this were the customes of the Caffrani, who carying their Gods called Colossi from the temples to their sacrificing altars vsed to gather all the Iewels belonging to their noble men and women, and therewith to decke the deceitfull bodies of their honored Images, debasing them­selues, and extolling the ignorance of their Idols.

If those men (ledde with an ignorant spirite of deceite) could decerne the vnspeakeable mischeéfes, the intollerable inconueniences,How odious may it seeme that peace dwelleth with strife, honny with gall, and poy­son with Phi­sicke. This strange­nes is more prodigious then the mon­sters of Egypt. and the most hidden hurt helde in security, that couertly cloketh it self in a florishing common wealth: and by their harmes arme themselues to resist such wret­chednes. How odious may it then séeme vnto vs which in­habite y^e heauenly tabernacle, sleépe safely vnder the palmes of peace, and inioy a land flowing with milke and honny, that such weédes (of purpose sowen in the land) should tho­row selfe will choke the fruitfull sappe of other wholesome hearbs. Let vs but a while looke into the conditiō of such, as thus alternate the course of their country, alienate the ma­ners [Page 5] of our men, and transeforme themselues into shapes, more strange then any monster naturally bred in Egypt.

Discouer their conditions,A newe crea­tion made by English men. Studious in secrete mis­chiefe. and you shall find them such as abhorre nature, and her diuine creation, & seék by some newe found arte to Italianate the course of their new ledde life. These Machauillians, studious in their destruction, & men seéking snares to entrappe the health of their owne soules) vndermine by pollicy, practise couertly, cloke cun­ningly, and willingly would confounde all quickly:The pollicy of wisedome and the wari­nes of Iustice. But that wisedome espieth & yet dissembleth, Iustice decernes, and yet defers, till further proofe bring these newe founde people to behold a massacre of their decyphred purposes, and discouery of their hoped entent.

But setting this aside,They gaze in their owne deformity ta­king a pride to behold the same. (and tying glasses at their gir­dles to behold their owne deformity) when their often ga­zing expecteth some shew of beauty, giue me leaue to aske where our English men first learned their Choyce of Change, in what Country they haue euer behelde the phantastical fashions vsed, and their own inuentions neg­lected. If in Italy:Italy abhor­reth euery fa­shion but his owne inuenti­on, and scor­neth to imi­tate the folly of other men. We borrow fashions of Fraunce least they preuent vs of folly. The happines of the gouernment contrary to the disposi­tion of the gouerned. I aunswere that albeit they are caryed away with a vision of vanity, with an externall shewe of glory, yet doe they continually keépe one stay of state, nei­ther transforming their maners nor altering their demea­nors. There external habite cōtinually keépeth one forme, contemning others as folly, and preferring their owne as infallible. If we say in France, our selues are witnesses to the contrary, hauing borrowed of them for fa [...]ling, leaste they should preuent vs of our intended purpose. Uiew we the Estate of all Christendome, and wee shall neuer seé the blessed stay of peace to be the author of dissētion, A gouern­ment for pollicy to be wondred at, for changeable affection to be laughed at, and a people trayned in all vertuous li­uing, & godly conuersation, in all heauenly happines & ce­lestiall knowledge to exceéd in vice, to practise vnciuil con­uersation,Vertue loseth her naturall strength, by those peremp­tory practises. & to leade thēselues (of purpose) into the darke­some pit, & lothed lake of bitter & ignominious ignorance, enfeébled with folly & loosing the natural strength of virtue.

[Page 6] The Gothes notable belli­gods that sometimes in­habited Den­marke. The aptnes of England to learne the e­normities of vice. The great E­picurisme of Heliogabalus It was told him he should die a violent death.The rudenes of the ignorant, and Bellygodded Gothes that somtimes inhabited these parts of Christendom hath so stuffed England with their Epicurisme, and so repleni­shed it with carelesse cogitations, declining from the pro­per estate of their natural good that it may be thought that England (in carying the right proportion of vice, and in imitating the infamous examples of passed times) hath brought more awaie, and pondered better of their neigh­bours newes, then any corner of all Christendom, besides. That monstrous Epicure Holiogabalus, that prepared riuers of rosewater to bath his carren Carkase to strangle himselfe, ropes of silke and to cast himselfe on (when his e­nimies should pursue him) boarded floures of beaten gold, who wished his throat so long as a Cranes, therby to take the large pleasure of his delicate vyands may well be ter­med a forerunner of our carelesse estate.

A fore runner of our estate. Cleopatra the great Epicure in fauor with Anthony. The pearle was esteemed in value 50000. l. of our English mony. Cleopatra, the Egyptian Epicure, the verie miracu­lous monster of all her sexe, dissolued in vineger a pearle of inestimable price, and marueilous great account, and in glorious pride of her ambitious thought did eate the same. And although her life were strange, and her death worthy to be noted, yet liues she still, and hath left in Eng­land some faithfull followers of that peerelesse profession. So excellent may our countrimen be counted in this imi­tation:The pride of our time ex­ceedeth the pompous shew of any Nation. The aspiring of ambition. so learned in these lawlesse exercises (though not al­together in quātity yet answerable in quality) that neither the vaine desires of Mydas (whose owne wishes confoun­ded his happinesse) the incomparable riches of Craessus, (that contemner of Solon) Nor yet the mighty pompe of proude Darius (exceeding in number, & excelling in costly prouision) can match the ambition of many english minds who feare not to heape vp hilles (with the gyants) to reach into the secrete of the King of Kings,Princes are as Gods. (much lesse doe they then spare to prye into that, which is neérer their viewe) though in effect ought to bee as farre from their reaching thoughts the one a Maiestie celestiall, the other (by nature earthly) treated as God. And some of them (though base by [Page 7] the appointment of Fortune) yet are so puffed with the ex­cesse of a proude and disdainfull mind,The extreame folly of inso­lent pride in the baser sort of people, and men of smal­lest desert. Clodius the sonne to a player in tra­gedies a nota­ble Epicure. He gaue pearls relented to those which supped with him. Some priuate of new condi­tion exceede the Prince in many things in despight o [...] temperance. The discom­moditie of such an inferi­or condition. They despise such as follow not their steps neither will be partakers of their prodigi­ous exceeding. These men are not company fit for the bet­ter sort, but as shrubs grow­eth in lowe valleies amongst figge trees that preferring the prodigall humor of their swelling hearts, before the mode­rate reason of humility, excell the better sort in the insolent cogitation of their climbing desires, Of which sort was one Clodius sonne to Aesopus a plaier in tragedies whose Epicurisme so excelled the rest of his time (of the same pro­fession) that hee would giue vnto his friends that supped with him pearls relented in vineger to eate, which noted in him a pride beyond measure, and arrogancie not to be com­prehended in the submissiue estate of a subiect.

Haue we not now amongst vs in England, whose calling is far inferiour to their inordinate liuing, to their sump­tuous shew in attire, to their prodigality in banquets, and to the proude aduauncement of their lowe estate? that take vpon them that, which the Prince for modest temperance will refraine? Haue we not such amongst vs whose attire rather shew them to be Monarchs then meane men, Kings then subiects, whose minds are neither suppressed with the loyalty of their duety, nor with the modest regarde of their meane estate. Haue we not many a Clodius that spendeth that vainly and vilely, which might serue (in time of neéde) to pleasure their Prince, profite their Country, and gene­rally doe good to the whole estate? And so farre are they therein setled, so firmely fixed, that it is not onely impossi­ble to frame any tēperance in their inordinate desires but moreouer beyond the compas of skill to extirpe the least of these enormities, which they norish in their bosomes. And so basely doe they esteéme of those which refraine to folow their maners, to be trained in their steps, that it is a cōmon saying amongst them, Aut bibe▪ aut abi, Either doe as we do or be gone, Excell as we excéed, or else refraine to keépe vs company. Oliues are not planted amongst Okes, Figs in valleies amongst Shrubs, Roses amongst weédes, nor Uineyards amongst pricking thornes, neither are men of vertuous disposition to accompany, the mainetainers of vice. The Asse cānot safety feéd by the Lion, nor the Lambe [Page 8] by the Wolfe, simplicity must not inhabite with subtilty, nor innocency,Who ioyneth two such dis­cords is the author of dis­cention. The intricate consideration of this strange condition. The monster Hiena a beast in Egypt whose origi­nall is vn­known to any. Medusae or Gorgon the head of the monster that Persey slewe. The cruelty of Hiena. Men seeming to be inchan­ted. An insolent contempt. with rauenous cruelty. For so lothsome seé­meth the one to the other, that who so ioyneth herein a hope of concord, is the author of an irreuocable discord. It were able to confound a wit well experienced in matters of im­portant gratersie to gather the cause, (without any error) of this secrete contempt borne, bred, and fostered amongst most part of our Englishmen. The first orignall therof is no lesse straunge, then the creation of the beast Hiena, vn­knowne to our best naturall Philosophers, and vnto Pliny himselfe where she breédeth, sauing this that her skinne in externall shewe being verie faire, and her head most terri­ble to sight, (like the head of Medusae that trāsformed the beholders to a stone) shee would turne her face to a hedge and hyding the fearefulnes of her head, with her faire skin intice other beasts about her, when (according to her raue­nous nature) she satisfieth the insatiate cruelty of her ty­rannous stomacke. In like manner these inchanted sort of people (the original of whose cōdition may rather be won­dered at then expressed.) Cōtemne their superiors bicause they are aboue them, their equals, because their insolency brooketh no equallity, and their inferiours, because their weighty mindes presseth them lower then their estate of it selfe doth debase them. So that they appeare now neuer content (either with what fortune hath lent them) or their estate holdeth aboue their deserte (according to the newe found name, wherein a generall price is taken) (Male­contents.) Such a preposterous condition to boast of, and so braue a marke to brag of, as those that caried the tytles of the Babilonian strumpet written in their foreheades.The markes of the whore of Babylon. One that boasted of robbing the Tem­ple of Diana. miserably pu­nished. Or hee that robbed the temple of Diana and came into Thessaly to boaste thereof, where without any regarde of commisseration, or pitifull mercy, hee was taken, and rac­ked in yrons, with the vnconquered force of wilde horses, (as well deserued the report of his haynous offence.)

Would we not deéme him mad that hauing (of purpose) offended the law to the intent he might be punished, would [Page 9] come to the Magistrate and boaste of his iniurious artes How may we otherwaies say of it,How vaine a thing it is for men in an ex­ternall pride of vaine glory to boast in their vice. when infamie, and ex­ternall reproche is written in ones forheade (in outward ostentation of vaineglory) he doth present himselfe to the publique viewe of euery one, and thereby expresse himselfe to be the man that taketh an esp [...]iall pride in the fairenes and beautifull prospect of his fine stature.The pride of folly. They may ra­ther be ter­med mad con­tenders, then Male-cōtents. Some men by gazing to a­uoide perill do wilfully runne into daunger. These madde contenders, rather then Male-contents. May serue as glas­ses for vs to gaze in, to behold the deformitie of the like shape in our selues. When no doubt some Narcissus not respecting the perill of the prospecte, will not sticke to fall into daunger to imbrace the fame. But meé thinketh that some faint Eccho redoubling the foolish sound of some spightfull speéche [...], beginneth to play with my shadowe, and to display the deformity of their owne substance, be­cause of the diffused course of my enterpriced exordium, & (with Lysippus) mending Mineruas eye will (with a chip) put out their owne eye.

But for that I wil not offer the least cause in any vpright minde to make the smallest pause.Some make faults in fin­ding faults. I will first (to auoide the tediousnesse of euery cleare iudgement) expresly de­clare the first point wherein the English man imitates the condition of an Ape,The minde excells the bodie there­fore the pride of the minde is worse then the pride of body. and so consequently proceéde to the remnaunt of my whole discourse. First because the pride of the minde exceédes the power of the bodie, And that se­trete ambition proceédes outwarde ostentation, I will search the depth of such hollow hearts (and as I may vn­fold the secrets therof) making the same manifest to euery vpright eye.

First ambition (from the beginning) through out all ages,The daunger of pride and ambition. Ambitton like vnto strong poyson. and in euery estate, from the mightyest to the mea­nest, from the greatest to the smallest, from the highest to the lowest, from the head to the foote, hath bin the vtter ouerthrowe both of the one and the other. For as poyson dispearst into the veines taking hold of the heart killeth without remorce: So ambition scattered in a common wealth, and dispearst through the whole bodie thereof, ta­king [Page 10] holde of the cheefe member, destroyeth the whole bo­die, and killeth (without care) the fatall life thereof.

Climbing mindes would reach to hea­uen, and com­passe impossi­bilitie.Those climbing mindes whose armes would reach to heauen and whose thoughts are stitched to the starres, are these men that like poison dispearse themselues in y^e veines of the common wealth, & faine couet to desire that which they cannot aspire. The first fal from heauen was through pride and ambition whose busie hands hauing sowen their seédes in England to sprout & spread amongst the whole­somest hearbs,The first fall from heauen was through Pride▪ Some of their cursed seede from the be­ginning sown in England. and sweétest flowers keépe vs from that place, from whence they fell for there intollerable pride. Oh ambition the nource of mischeéfe, the fosterer of vyle dissention: The ruine of cities, the ouerthrow of common wealthes, the disturber of all estates, and the finall confu­sion of al peaceable gouernements.

Plato called the diuine philosopher was notwith­standing re­proued of Dyon for his pride. Plato the Philosopher woondred at for wisedome, and admirde for his doctrine, in so much that he was called Diuinus ille Philosophus, notwithstanding of the wisest was as much reiected for his pride, and ambition. In so much that Dyon meéting him at a triumph wherein was vsed the exercise tylt and turney, and beholding the cou­ragious stomacke of the fierce palfrayes, foming on their stamping bits, sayde vnto him, Plato thou wouldst haue made a notable horse, thereby noting the pride of his dis­daynefull mynde. Damocles that was woonte to giue his minde so studiously to philosophie,The straunge Metamorpho­sis of Damo­cles by reason of pride. that his maide was sayd to put meate in his mouth, (for that he would spare not so much time as to feéd his owne weakned body.) Not withstanding hauing a while liued in the pompous court of Dionisius became so proude, that whereas before hee would not eate for the studious loue he bare vnto philoso­phie. He nowe would not studie for the vnsatiate desire of pampering with delicates his forgetfull body.

The court of princes is the [...]ource of vertue.O strange condition of men, when the courte of prin­ces, which is the piller of vertue, the sword to cut vice, the stay of Iustice, and the axe to hewe downe each start vppe stemme, should (by the inferiour mindes of some suffered [Page 11] vnderminers) beé made the author of all pryde and ambi­tion.Spyders sucke poyson where the Bee ta­keth honie. These spyders that conuert so sweéte a flowre to poi­son, turne honney to gall, would be shaken from the state­ly pillers of a Princes dominion, & not be suffered to build their Nests vnder their Noses.

The pompous pryde of the Persians hath euer bin so plagued that the condition of their estate hath oftentimes beéne transformed into the authority of forraygne Rulers.The pride of the Persians plagued by transforming their gouern­ment into for­raine States. Cressus e­steemed his riches the summe of fe­licitie. Craessus whose wealth hath bin woondered at, and whose ri­ches yet remayneth in the mouthes of many. Not giuing eare to be guided by the wysedome of Solon, but trusting vnto the vanity of his riches, proudly boasting that, to beé the summe of felicity, was amiddest the ambition of his aboundaunte wealth, taken prysoner by Cyrus, when heé confessed no manne to bee happy before his ende, and that vertue consisted not in the aboundaunce of ryches, but in adorning the mynde with precious wisedome.

The mockery of Mydas cannot out of mynde,The foolish ambition of Mydas in wi­shing that all that he toucht might be tur­ned into gold. whose pride, climbing aboue any mortall wishe (or regarde go­uerned by wisedome) was choaked with the pride of his owne desires, and ledde to a Massacre, whereas his folly had pretended the Instrument of his owne death. Haue weé not many a Mydas, that (ledde with an ambitious desire of superiority) desireth that which may destroye him selfe coueteth to clymbe Heauen,Phaeton in ambitiō coue­ted to guide the Chariot of the Sunne with folly o­uerthrew him and his pride. when the Cloudes conspire to ruine his ouerthrowe. Is there not (nay can there beé without such) as would guide with Phaëton, (though they seé the peremptory estate of present destruc­tion before their carelesse eyes (that would fayne rule, that which beseémeth them not to gouerne) raigne where raine conspireth (in Iustice) to drowne their desires? Woulde eyther such were not, or such might bee abrid­ged of their requests before they desire to rule.

Princes haue long reaches, and (with all) eyes at their fingers endes to looke into those Climbers,The sacred iudgement, & sparkling sight of a Prince. and with the pollicie of their deuine wisedome, (sent from their first institutor) will suffer till such shall be eye wit­nesses [Page 12] of their owne blinded disposition & beholders (with clearenes) the deformity of their aspiring minds.

Dionisius his pride excee­ded the type of a king be­cause he exal­ted himselfe aboue God. Dyonisius, whose pride exceéded the rest of his tyme, (though endewed with the sacred Type of a king,) vizege­rent vnto God himselfe) was so swollen with the abundāce and superfluous surfet of ambition: that (in his Throne, ad­uauncing himselfe, aboue the immortall Deity, & attribu­ting the religious nature of his estate to his owne desert, as one able to susteine the precious weight of immortality) had sodainly in visiō appearing ouer his head a sharpe two edged sword,The daunge­rous care of a Kingdome. the point hanging downeward to his Dia­deme, fixed by the slender hold of a haire, whereunto was annexed an Angell ready to cut the same, and to put Dyo­nisius into the fearefull cogitation of his present estate,A sodaine feare causeth an vnexpected remorse. who espying the daunger thereof sodainely starting from his Chaire confessed his estate to bee as a God yet gouer­ned, and guided by the imperiall Diademe of the King of Kings, whose Maiesty is (matchlesse) without equality, or beyond the compasse of humaine capacity.

Prometheus hanged a­gainst the Sun for stealing fire from hea­uen,Well may that be weighed of Prometheus though (bor­rowed from the fictions of former heathnish people) whose proude ambition extending beyond the compasse of his then estate was rewarded with the Iustice of a miserable end: for presuming to steale fier from heauen he was han­ged against the sunne with his eies opposite to the same, & a Vulture continually gnawing his lyuer.

Deriding spi­rites esteeme Poetry folly, where it mo­rally expres­seth the dan­ger of euery vice.Well may this Paradoxe serue in an vpright, and iu­diciall minde, (that corrupteth not with a deryding spirite the meaning of suche morall vertue) to admonishe those priuy spyers that secretely search into Princes mat­ters, and presume to gaze into that which (with the Wolfe) by looking into the Lyons denne may cost him his skinne.Theban Dyr­ce for his am­bition turned to a fish by Diana.

Dyrce of Thebes for pulling downe the Lawrell, which Diana consecrated to virginity, and for mumbling vnre­uerent words against his maiesty, to reward her presump­tion, & to charme the proude tongue that vttered her am­bitious [Page 13] beautie (had it not beéne corrupted with ambition) might haue pleaded in her behalfe (if it had not seémed so faultful to the Goddesse.)

This secret lurker like the poyson of Aspis, Ambition lur­keth secretly like the poy­son of Aspes. England for Israell, Lon­don for Beth­lem, Iewrie the polliticall seate of iudge­ment. The monster Cocoplebis breedeth in the side of Ni­lus whome when she be­holdeth, is de­priued of life. Wherevnto the ambition of some Eng­lish men may be compared. The English man like an Ape decketh himselfe with euery for­raigne refuse. Ebulum cur [...] ­lesse poison. this open Sepulchre to swallow mens soules, this pretended mis­chiefe vnpreuented, those deadly Seédes sowen in the flourishing fieldes of England, (to bring cockle amongest Corne, Thistles amongst Figges, and Thornes amongest Grapes.) Buildeth his bowers euen in the bosome of Is­raell, in the streétes of Bethlehem, and in the iudgement of Iewry, the place appointed holy, the natiue seate of our Sauiour, and the cherisher of well instructed soules.

For as the monster Cacophebia (breéding by the side of the sweéte fountayne Nilus) depriueth a man of his lyfe at the first viewe: So doo these secrete monsters, that roare with out tongues, conspire without heartes, climbe vnseéne, and whisper vnhearde, (leading their liues in e­lect places, and choosing their habitations in the perfectest pathes) depriue their abbettors both of life, and soule: Life, as touching the state of their mortalitie: Soule, to bring a deadly hazarde of that which hath beéne gloriously crea­ted immortall.

Heérein doth the Englishman (Apelike) decketh himselfe with the deformed qualitie of euery forraine refuge, when thinking with theyr counterfayte coullours to paynte hys face, and to make it seéme fayre in externall shewes to de­ceaue the slight sighte of the blynde, and ignorant, heé kil­leth himselfe with the poysoned iuyce of their blacke, and venemous Ebulum. Ambition rā ­sacketh the li­bertie of his owne soule. Ambition climbes to fal. Such is the nature of ambition, that who so borroweth the same, from a straunger, or by corrup­cion of manners, permits it properly to creépe into his heart, he ransometh his life with death, and raunsacketh the liberty of his owne soule, by the tyranny of his proude and ambitious thought. Howe sencelesse is he then that climbeth to fall,Ambition gnaweth mēs soules like a secret worme. casteth a stone against harde walles to re­bound vpon hys owne heade,▪ slaughters him selfe with his owne sworde, and desireth that whose subtyle successe [Page 14] worketh his owne speédy ouerthrowe.

Like as the raging tempest of the swelling Sea, doth deuoure the bankes of earth, by often beating on the wa­sting shore:Humilitie stā ­deth stedfast like a Rock in dispite of am­bition. so doth ambition (like a gnawing worme) se­cretly conspyre ruyne, and ouerthrow. Rockes stand and are rockes, reedes pearish with euery blast of winde. And though the Cedar be shaken, yet it falleth not. Though humilitie bende, yet it breakes not. Humilitie standeth like a watch towre to arme the soule against priuie conspira­cies, secret vnderminings, and alarumes of falshoode: vn­der the pretence of golden flattery.Ambition like a Tyger. Where subtiltie sléepes, humilitie watcheth: where ambition builds, humilitie vn­dermines: where pride insolently contends, humilitie lo­uingly endes. Humilitie (with the Pellican) cheérisheth her owne with the deérest blood. Ambition (with the Tyger) killeth what it breédeth, and with the Uyper gnaweth the bowelles of his first originall.

Ambition co­uets to hurt before it can hurt. The perfecti­on of England purged from some impurityThese inchaunted charmes, these greédy harmes, that would deuoure before their vntimely byrth doth bring them teéth, that would teare before their tuskes are sharp. I won­der not at all from whence they first suckt their poisoned sappe. England (whose perfection hath beene of late puri­fied, by the meanes of a cunning Minoresse, and the met­tall purged, from the Mossie drosse that had almost ouer­growne the fertiltie of that pleasant soyle) doth not natu­rally afforde, the straungenes of these straunge confusions, whose perfection (like a celestiall Lampe) doth illustrate all Christendome. Whose beames borrowed, from the sa­uing Sonne of our eternall God,Medes sowed by some skil­lesse Garde­ner. doth dazle the eyes, and astonish the heartes of the beholders. But that some skil­lesse (or rather wilfull) Gardener hath gathred plants frō some forraine plots, and rashly set the same to sprout in the soyle of Thessaly Tempe. The slips whereof are slipt into the hearts of many hollow, and empty vessels, wherein is neyther contayned the seat of vertue, nor yet the smallest sparke of that light that kindleth all faithfull, and loyall heartes. Hence commeth it that the manifest mischeéfes, and published impietie of other Countries is dispersed in the [Page 15] flourishing field of our English happines.In these dis­ordered deui­ses the Eng­lishman imi­tates the con­dition of an Ape borrow­ed from other countries. Herein (Apelike) doth the English man imitate the disordered deuises of for­raine enormities, and follow the footesteéps of euery beaten path, though the indirectnes of the way (together with the vnknowen successe of other secret snares) bring them to an vnexpected confusion.

The next imitation in our English vse, is in externall showe of pride, in so much that no outward corruption to maculate the perfection of manners is vsed any where,The next imi­tation. but it is taken vp for a singuler conceit & practised for a peare­lesse puritie:A preposte­rous conceite of a new kinde of education. so far that neither his education is accounted excellent, his parentage from any high descent except he be estranged in the disguise of some newe found forme, in the frame of some fine fashion, masking (with the Apes of Ae­gypt) in the golden habite of some vnknowen condition. Mistake not my meaning, neyther misconstrue the intent of my inuention: for it is not any part of my minde, to disal­lowe the commendable quality, and the excelling ornament of strange languages,The commen­dable qualitie of languages. or to find fault with the industrious practise to obtayne any forraine cunning, Mechannically vsed a vertuous Art morally professed. Then should I pull downe that which I seéme to builde, and vnder pretence of suppressing vanity extirpe the props and pillers of vertue,To disallowe languages were to main­taine vice. and in shewe to extinguish the light of euery corrupt condi­tion, take away that comfortable oyle that by his precious nature lighteueth the lampe of vertue, blazeth the perfecti­on of pure endeuors, and kindleth the small sparkes of no­ble, and vertuous thoughts.

For how is vertue maintained but by the sweéte com­fort of knowledge,Knowledge [...] the chiefe maintayner vertue. by the nourishing sappe of experience, and from whence doth that worthy spring cherish and feéde his christall streames, but from the flowing head of sundry, and seuerall languages, whose copious phrases, and whose encreasing sinceritye of picked sentences, disperseth it selfe into the vnderstanding of the diligent regarders. This is not the flower from whence this festring poyson is taken, but from the springing weéde of externall spotted pride.

[Page 16]Compare wee the generall nature of passed times with our owne present estate,Maintainers of pride for e­uer punished. wherein wee shall finde an infalli­ble punishment of the maintayners of pompous pride. How glorious was the estate of our forefathers in the first crea­tion before they knew their owne nakednes, which diuinity God did adorne them as with a sacred habyte of his owne fashioning. But now neither is the glory of that holy intent remembred, nor the content of former examples followed.

The brutish nature of heathen men, whose God was an Idoll,Heathen men abhorre that pompous pride which we honour. and whose mindes neuer reached with any thought the secrete nature of heauen, haue euer hated that pompous pride which we honour. And nothing hath euer seémed more odious vnto them, then excesse either in Banquets, in Belly­chere, or in decking their mortall Carkasses with precious ornaments of vnspeakeable pride. Was not the pride of Da­rius (though a Monarch) and therefore priuyledged aboue meane men,The pride of Darius a Mo­narch of Per­sea. the very first steppe to his own vtter confusion? For when his glittering army, shining with golde, his bar­bed horses plated with golde, and Christall, his Chariot shining with Saphires of inestimable price was brought before the scattered company of his enemy Alexander, He was slayne by two of his chiefe Coun­sellers. he was ouerthrowne, and all his army slaine, himselfe at last murdered by two of his chiefe counsellers.

Sardanapalus his monstrous effeminacie in wearing the habite of a woman. Sardanapalus another of the same sect, and a Monarch of the same regiment, was deposed by Arbactus in his effe­minate attyre transforming his shape from a man to a wo­man, and afterwards beholding the deformity of his then e­state by disguising himselfe with the attyre of a woman, sa­crificed himselfe and it, burning his pride to the consuming dust of Ashes. If these Monarchs, whose authority might dispense with the smallnes of some slender fault be thus pu­nished,One crime deserueth one punishment without re­spect of the person if these pillers of a state, be torne and committed to the fire, what shall the meaner sort, the weaker proppes be done with: No doubt the impartiall wisedome of both their Iudges doth determine for one crime, one punishment, for one fault, one fauour, neither respecting the person, nor the trust of authority.

[Page 17]That Martiall myrrour of all prowesse,Alexander the Trophee of Macedon committed murder in the Priestlike at­tire of Iupiter. and warrelike affaires, Alexander the great, the piller of that state and the Trophee of Macedon, where in his pride he adorned himselfe with the garment, and Ephod of the Priest of Iu­piter, esteéming himselfe in power to bee his owne naturall sonne: procéeded so farre in his Priestlike Royalty, that be­ing reprehended of Clytus his deare friend and Counsel­lour,He killed his friend Clytus. for that his extraordinary aduauncement stretched be­yonde the authority of his Kingly gouernement not being thereunto elected, his pride no longer permitting that sup­posed taunt, sodainely murdered his faithfull Clytus with the bloudy thirst of his vnsheathed sword. Yet at the length considering the same so loathed the detested maner of his former face, that he would in reuenge of himselfe (had he not beéne staied) most vnnaturally killed himselfe,He afterward would haue slaine himself. and spilled his owne bloud, being a Monarch that hath left a remembrance of valor to all posterities to whom both lyneally from him­selfe, and to others both eares and eyes, the report and sight of his prowesse hath beéne vttered.

This famous and excellent Prince (whose noblenes al­most what Region hath not felt) was so besotted with the sensuall deceit of maintayning his present pride that forget­ting of him selfe, he went beyonde the Maiesticall limits of his Princely heart.

The Care of Kingdomes whose superiour authority e­uery inferiour capacity, and estate (maintained by a submis­siue condition) cannot coniecture,Pride is the subuersion of Kingdomes. hath no greater an enemy then this subtyle snare of pride which Sathan layeth as a beautyfull bayte, and entrapping engine, by glosing deceyts to deceiue mens soules.Pride is laide by Sathan as a beautiful bayt to deceiue mens soules. Not vnlike to a monster in Egypt, who hauing one foote by nature framed like a Ducke, and the other like a Dragon, vsed to the water the fayre dissimu­lation of the one, that he might the better satisfie the greédy disposition of the other. This fayre offence therefore (deuised by that enemy to humaine soules) is beautyfull to deceaue, and greédy to bereaue colouring with the Crocodyle vnder entycing teares the tyranny of his damnable effect, & sing­ing [Page 18] with the Syrens sweét songs to couer and cloke the false­hood of an irreuocable mischiefe. Be wise therefore with V­lisses to shun those intycing suares, and foreseé with proui­dence the pernicious deceyt of this cunning Crocodylisme.

For what kingdome hath former ages whereof we are care witnesses (though not eye beholders) left a memoryall for example sake vnto our forgetfull mindes,The fruites of pride. by confusion brought to extirpacyon, or ruyne, but the same hath beéne wrought by proude and ambitious gouernement. Babylon a place sometimes blessed (thorow pride,Babylon de­stroyed thro­ugh pride. & by reason of their ambitious thoughts) was so vtterly left wast & voyde of all famous and sumptuous building, that were before the walles were wondered at for strength and fortitude. Nowe not one stone commendes anothers strength, being knit in vnity, but all decayed, and scattered lye in heapes.

Syracusa a part of that famous Isle Cicilia: a City won­dred at for beauty,The fall of Syracassa a fa­mous Citie through pride pompe, and sumptuous showe in buil­ding, whose scituation was such, that the Sunne all day did shine vpon the same, and in the middest the Moone did yeelde her light, thorow pride did fall, and in the night of their brauery vnexpected of the inhabitaunts were made a slaughtered pray vnto the barbarous enemy. Demosthenes that worthy Grecian Orator and the lampe of Athens tho­row out all the course of his Orations which hee made be­fore their learned assemblies, and graue audyence, for ad­monition aboue all did vse this chiefe perswasion: Citizens beware of pride, a worme whose biting breédeth death, yet is not felt before death.

And sooth to saye Athens had neuer Eclipsed her shining glorye,The glory of Athens eclip­sed through Pride. perfected wyth morall studye of vertue bright with wisedome, and knowledge, and continuing his light with a lasting nourishment of learning had it not beéne by reason of this vyle and darkesome pride, darke­some (I tearme it) for that it cloudes mens thoughts, that as they woulde they cannot seé their owne deformity.

Democritus laughed at mens pride. Democritus continually laughing at the fickle dispo­sition of mens folly, derided nothing more then their pride, [Page 19] as the chiefest marke of their vanity & the lyne wherby they direct the course of their godlesse life.Heraclitus weppe at mēs Pride. Againe, Heraclitus whose contrary disposition of weéping bewrayed a way­ling of mens senselesse soules, did vse alone to lay his bo­dy downe, and on the earth would thus bewayle their state. Oh Earth whose senselesse disposition hath more sense then humaine, to theé I will complaine of their folly, and to theé (for that thou best regardest me) will I bewray my very secret thoughts. Whether runne men, thus headlong in their sinne, as though their soules were puffed vp with pride?Englands imi­tation of eue­ry base inuen­tion. With pride Earth are mens soules resolued to liue, and thus bewayling of their vanity in teares, hee did ex­presse the loue of his feruent affection, chiefly exclaiming on their hauty pride.

Then England blush at thy owne folly,The imitation of Nabucho­donozers Pride. that thy pride (borrowed from euery bast inferiour climate, neither go­uerned by any religion or vertue, (the chiefest markes to know a perfect soule, immaculate frō blots of filthy pride) should make theé so brutish, as with Nabuchodonozer, to be transformed to a sauage beast.

Let neither Venice (whose vanities presents a world of woes):The vilenes of the Venetians. The Pride of Fraunce. Fraunce, whose pride exceédes the Persian Mo­narchies, nor any forraigne Nation whatsoeuer, hewe downe thy florishing tree, and make thy beauty an habita­tion of wilde foules, and birdes of the ayre.

Well might this pointe be seéme so large a discourse, as neither the time, nor oportunity of study can vnfoulde. But this I say with Solon, who beholding the people securely lyuing in all sensuall lust, and greédy appetite: braste so­dainely into this abruption. Death, death, oh death: for e­uery one must dye. Supposing that Oration sufficient to talke of naught but death, where he saw nothing lesse then death to be respected.

And notable is that of Phillip of Macedon, The wisdome of Phillip of Macedon. who knowing his owne frailety to be such, that security would haue domination of his sinnefull soule, hyred one in mid­dest of his banquets, pride, & shewes: to cry to him Phillip [Page 20] Memento mori, remember death, the ende of thy iollity

If Solon thought his Oration both pithy, and wyse containing nothing but an exclamation of death,Solons orati­on contained nothing but a memoriall of death. being to admonish security to vigilancy, vnwatchfulnes to wari­nesse, prodigality to temperance; sensuality to simple hos­pitality. If Philip a Monarche whose memoriall ver­tues are yet in minde, thought it sufficient continually to be admonished of death.Philip, for sensual liuing, was continu­ally put in re­membrance of death. I hope I shall neither feéme fri­uolous, nor to encurre the condemning of Herculis Co­thurnos. If I proceed some what farther in this necessary pointe, more daungerous then any mortall death, because it toucheth the immortallity of the soule, the most preci­ous parte of mans creation.

There is yet another parte more preposterous then this,An other sort that practise pride. and though it seémeth lesse because the practisers are weaker, and therefore the lesse able to withstand the powre of vanity: Yet viewe it and finde it as an vnremooueable Rocke in the middest of the Sea, for euery passenger to a­uoyde the fearefull daunger thereof.Catterpillers cleaue aswell to the small twig of the rose, as to the bough of the Ashe. Catterpillers cleaue aswell to the tender stalke of the Rose, as to the toughe braunche of the tall Ashe: Hisse not Adders where byrdes singe? Crooke not Rauens where Doues feéde? Roares not the Lyon where the Lambe grazeth on the greéne and springing grasse? Euen so in the honorable sect of women (honorable I tearme them because they are the heauenly creatures of God) consisteth in some of them the Leopard like spottes of permanent and blacke vice.A new kinde of pride in some women. And wherein more then in this infectious pride, in disdaining the tape­stry of beautifull nature, and clothing themselues with the trumpery of ridiculous arte.The meanest would com­pare with the highest. In so much that euery shrub would be as high as the Cedar, euery bramble braunch out with the Oke, and euery Thistle borrow the leaues of the greéne Lawrell. Howe fond and besotted were hee that in his Garden hauing Bay, and Brambles, Palmes, and Thornes, because the beauty of the one cannot match the vnsearcheable vertue of the other:The ouer­sight of this kinde of pride Woulde finde out some artificiall meane of painting to counterfaite [Page 21] the one in beauty comparable to the other. When nature maketh this perfect, excellent, beautifull and maiesticall, that imperfect, vile, deformed, and base in euery pointe.

If the Germaine that paynted euery Nation in his naturall forme,The Germain painter. (as farre as arte coulde reache) and made the Englyshe naked, because heé knew not of what guise to make the chaungeable variety of his attyre: ly­ned nowe as sometimes hee did, I imagine that hee would paynte the disguised forme of many of our women with out skinnes,If hee liued now, he wold paint out wo­men without skinnes. for that (in derision of Nature to scoffe their Creator) they find out artificiall skinnes to couer any acci­dental bleamish on their Faces. A derogating frō the honor of God, & abrogating impudēt shame to their modest Sexe

It is a woonder more then ordinary to beholde theyr Periwigs of sundry collours,The mōstrous pride of some women. theyr paynting Potts of perlesse perfumes, theyr Boxes of slibber sauce, the slea­king of theyr Faces, theyr strayned modesty, and theyr counterfayte coynesse. In so much that they rather seéme Curtyzans of Venyce, The immode­stie of some of our English dames. then Matrones of Englande, Monsters of Aegypt then modest Maydens of Europe, inchaunting Syrens of Syrtes then diligent searchers of vertue, these inchauntments charme away theyr modesty, and entrap fooles in folly: Bewitcheth them selues wyth wanton wyles, & be sotteth other with these bitter smyles.

Oh that England the Nource of vertue, the welspring of witte,Englande which is the Nource of vertue, is choaked with her owne Mylke. the Foundation of all godly knowledge, shoulde be choaked with her owne Mylke, drowned with her owne sweéte Fountaines, & ouerthrowne with the Timber worke of her owne hand, that the purest parte of her perfect cli­mate breathed into these dainety Sexe, in so much that they excell in the purenesse of witte, shoulde deforme them selues with such prodigious spectacles, & deformed practises whose coates not beseéming the lownesse of many of their estates, shewe them selues to be Apes of Aegyt.

These vnsauory toyes,The subtletie of these vnsa­uorie toyes. these bayting hookes, and these catching nettes, vsed by these fine Fyshers, are purpose fashioned to take fooles, who playing at y^e bait of swallowed [Page 22] the hooker flying with the nett stifle themselues with their owne striuing.The wilfull blindnesse of men to come into these snares. How straunge is it, and howe prodigious may it seéme, that men contrary to nature (in loue with shadowes) should seéke, by reason of the beautie of euerie painting sepulchre to burie them selues aliue, and for some paynted externall shewe, feare not to endanger their owne soules. The modest in atrones of Rome when they were oc­casioned to walke the citty streates, their behauiour was such together with y^e modesty of their attyre,The modest matrons of Rome refraine to walke the citie streates. but they were rather admirde at for vertue, then pointed at for vanitie, so [...]arre that nothing seémed more odious vnto them, then to vncouer their faces for euery glazing eye, counting it a di­shonor to salute any, excepting her Lord and husbande: and so much did they hate to gad about neédelesse matters in­to the streate, that it was ordayned that euery one which knocked at a citizens dore,How odious pride appea­red vnto thē. her husband being not at home, should lose his right hand. So vile was a lasciuious lyfe counted amongst them, that it was not onely required in a Romain dame to liue modestly,The daunger of a lasciuious minde with the seuere punishment thereof. but to be such as none shold suspect her honesty. Whence proceéded I pray these gad­ding feagaries of our English dames but from their dec­king with vnspeakeable pride: For being colloured wyth varietie of vanity, & therefore spotted with shamelesse im­modesty then daintely treade they the stones of the streate,The immode­stie of some women. and display their Banners throughout their dwelling pla­ces, to sommon the soules of men to the pearill of Hell.

If wisedome then would a litle looke into this secret mischiefe, and with prouidence pursue the remedy thereof, weé should then beholde such a vertuous alteration, of perfect modesty (suppressed by climbing pryde) such vni­ty of manners,Prudent wis­dome may re­medie this cli­ming pride. now contayning a disseuering of estates, by reason of monstruous pryde, that a man may well tearme it a secret dissention in the mindes of many in studying and striuing to exceéde one another in y^e pompous shew of pride. In somuch that it may be thus very well defined.A definition of pride. A secrete seducer to deadly sin, an enticer to euery enormity, a sower of priuy dissention, the author of mallice the maintayner [Page 23] of adoultry, the enimy to humanity, the beginner of all mis­chiefe, and the conclusion of vtter confusion.

The maydes of Athens were sayd with the Snailes to carry their housen on theyr backes,The maides of Athens cō ­pared vnto Snales, be­cause they ca­ried their housen on their backes conti­nually tarry­ing at home. and that for many cau­ses, in respect that it was ordayned none of them should stir into the city, except their feéte were bare, and their fa­ces couered, their attyre meruaylous homely, & their haire in steéde of imbrodering, tyed vp with a rude hairelace, and bounde vp in a course cloth: whereby the grauity of their counsellors intended, that least they should seduce with the inticing beauty of their faire blossome, the younge men of Athens, These faire blossomes wil entice mens eyes. giuing them selues to the vertuous study of philo­sophy, they should either content them selues in their hou­sen at home, or els bar them from pride in going abroade.

If such orders were taken in England then, (whereas now the streats flocke with lasciuious Dames, the dust rai­sed with many a Peacocks plume) there would be keépers vigilantly watching their owne housen,Would Eng­land were like to Athens. & instructing them selues in the honest point of godly conuersation: whereas now, euery stage stayres at their folly, & euery gallery doth behold vanity, containing the impurity of their imperfecti­on: these Apish toyes borrowed from Italian Curtizanes

Mistake me not of purpose,These A pish toies borrow­ed from Italy. nor condemne me not of mal­lice, I am neither so vureuerent, nor stoycall as to con­demne all, or to commend none. For as pretious stones in essence all of one name and nature, haue notwithstanding some, which in pretious estimacion excell other, so no doubt are there in England, many modest, wise▪ godly virgines, wyues,The diffrence of vvomen, some excel­ling in all vertue. & widowes, against whose vertue if I should kick, I might be said to reprehend the brightnes of the sunne for extending his beames as much on the fruitelesse weédes as on the fruitfull flowers: on the filthy dunghill, as the profi­table crop of corne. But as the viewe of their secret poy­son causeth me to mislike the one, so the bright shew of shy­ning vertue, in duety compelles me to commend the other. Of which sorte there is one as the Phoenix, The Phaenix of the world. endelesse in glory, and matchlesse in mortall maiesty: At whose illu­strate [Page 24] Lampe may our foolish virgins borrow oyle, & by hee light direct the course of their life,Elizabeth, that bright and illustrate Lampe. thither where her name is already eternized, to beare a light before the holy lambe: But mighty Iehoua let thy seruant yet liue till shee guide to thy tabernacle, her flock of Israell. Stand still her can­dlesticke, and lighten all the earth, that when she goes, wee may for company sing Alleluya to thy maiesty.

Now giue me leaue a litle in fewe lines to conclude with an exhortation vnto all estates,An exhorting conclusion. and permit mee to say with Byas: Oh men bewitched, whether wander your mindes shut vp in closure of vile vanity, encompast with ambition, ready to yeélde your soules slaues vnto wretched sinne, whether (I say) as Pilgrims wander you? Feare yeé not to fall climbing so high? Shame yee not to sinne when euery one beholdeth your deformity? Is your peruersnes like the Indian collour, neuer to be altered? Is your vile immitation endelesse? Then is the wrath of God remedi­lesse. Let euery one commune with his secret hart, & search the secrets of his inward soule. Uiew euery one the defor­mity of his owne state, then shall we finde such wilfull blind­nesse, groping in the light as if it were darke, and delight­ing in darknesse as if it were perfect light. Foreseé I say, for shame I say foresee, the daunger of the fiery sword (that sometimes hunge ouer the faire Hierusa [...]em, the city of our God) prepared vnawares to cutte our throates. Oh Eng­land, nourced with Mylke, and honney, fedde with Manna: why staruest thou hauing such plenty? or why flyest thou from him which seéketh theé. Gather your wandring flocks together, on the mounts of Olyuet the place of peace, and singe the praise of your euerlasting God, singe Syon, your God is a God of peace in time of peace, a God of warre in time of warre: whether peace or warre, gratious, benigne, and mercifull is heé. Call on him in peace, worship him in warre, and glorifie his name world with out ende.