The illustration to the Frontispiece.  

OF these two sorts, all commonweals sub●…st,  
The Natural man, and the Tbeologist:  
The pious good man vanity forsakes,  
The F●…esh, the World, and D●…vill his footstool makes.  
The Naturalist, things heavenly doth disgust,  
His Summum bonum, Pleasure is and Lust.  
Observe: The zealous man's supporters be,  
Firm Faith, fixed Hope, and liberal Cbaritie  
The Moral man's dejecters likewise three,  
won, Woman, and the love of Vanisie.  
All worldly gain, the one doth count his loss:  
Save Death, the Decade, Holy book●…, and Crosse.  
The other what's Celestialldoth deride:  
His God's the Throat, the Belly, Gold, and Pride.  
One; both his hands to heaven uplifts; the same  
Makes this his Motto; Heaven, not Earth's my a●…me.  
Th' other; with one, points upward, but his mind  
The pomp and frailties of this world doth bli●…de.  
His Inscript is, (who terrene things doth love,)  
I see, but understand not things above.  
A burning ●…eave, the one's zeal doth express,  
The others by a bubile, you may guess.  
The Ble●…ed S●…nt above denotcstru●… bl●…ry,  
The Stars and P●…mets things mee●… transitory.  
Those than that would 〈◊〉 sooner 〈◊〉 attain.  
Must know, allthings beneath the Moon are vain.    

THE FELICITY OF MAN, or  
His Summum Bonum  
Written by Sir, R: Barckley, Kt  
In Caeli summum permanet arce bonum.  
Both. De Consol Philos Lib. 3  
London Printed by R.Y. and are Sold by Rich: Roystone at his shop in Ivy Lane. Aᵒ 1631.  
  

TO THE RIGHT HONOURABLE ROBERT, Earl of Somerset, Viscount Rochester, Kt. of the most honourable Order of the Garter, etc.  
RIGHT HONOURABLE,  
MOst requisite it is, that all books should be protected by such noble Patroness, whose Dispositions and Endowments have a Sympathy & Correspondence with the Arguments on which they entreat. The Title of this, is Summum bonum: to the attaining of which, those which best know you, can give assured testimony, that your Matutini, and Lucubrationes, i. your morning's meditations, and night studies are devoutly intended. What the true Felicity of man is, (or at least ought to be) and the directest way to arrive unto it, is in this work learnedly and religiously discoursed: and therefore desirous to be shadowed under your wing, who are as able to appceh●…nd, as judicially to censure. This Book (Right honourable) at the request of diverse noble and well disposed Gentlemen, is brought to express itself after a long silence: At whose importunity I have added unto the original such needful ornaments (in the former edition omitted) as best suit with the humour and fashion of the time; selecting you the sole Mecanas of so weighty and worthy a work; whose serious contemplations are ●…ymed a●… Reality, not Form, as studying to be actually that, which others strive to seem in appearance. Accept I entreat your Honour the perusal and patronage, as an humble Tender of his observance and service, who as he wisheth you the fruition of all the Felicities enjoyed by Man here on earth, so he implores for you all the eternal happiness ordained for him in Heaven.  
Your Honours humbly dev●…ted  
H. T.   

TO THE READER.  
A Philosopher having invited his friends to dinner, and seeing them sit at the table, looking about as though they lacked something, forbearing to eat the meat that was set before them; and perceiving at last they looked for bread, which he had forgotten to provide; Ye may see, quoth he, how little the study of Philosophy serveth to the making of a feast. Even so when I had taken occasion to write of the Felicity of man, and laid before me the goodly reasons and persuasions of the Philosophers, I seemed to be invited to their opinion, as to a plentiful feast, that wanted nothing to satisfy mine appetite. But when I had more considerately perused their reasons and arguments, whereby they would prove it to be in the power of a wise man to attain to Felicity, I perceived there wanted, as it were bread to a Feast; the chief thing that should make their dainty meat or plausible reasons savoury to their guests: which is she grace of God, from whom all good things cometh, without which all that can be produced and said in this matter hath no taste. So that it is easily to be seenc how little the stndy of Philosophy serveth to the finding out or attaining of the Felicity of man. For though a man be fortified with much w●…sdome and virtue, yet he is in the whole o●…r of his l●…fe subject to so many infirmities of body and passions of mind, and variable accidents of fortune (as the Philosophers use to speak) which draw men into calamity and 〈◊〉; that no mortal man hath in himself power sufficient to a●…aine to felicity; which must come by the enjoying of God's graces and benefits: whereunto the Philosophers for the most part as Heathens, had no great regard: which made them fa●…le of the mark they sh●…t at. And to let thee know (that I may not be mistaken) the cause which moved mce to take this matter in hand: after the experience of many years, in which I have lived and run a great part of my race at random with the multitude feeking for I know not what, nor where to find that I sought; estimating things rather by a common custom, than an upright judgement, I began at length with more vigilancy to observes he states of life and condition of men. And musing within myself to what end and purpose, and whereof it should come to pass, that men were so earnestly occupied in such varictic of labours and exdle●… travels, to seek after that they could never find, and the more they had gotten of that they saught, the less they found of that they desired to have: I compared learned men's opinions and precepts with worldly men's lives and manners; whereby I perceived that an erroneous opinion, and wrong estimation of things, was the chief cause that bindered their attnining to the end of their desires. For every man desireth an happy estate, but because they do not ad●…sedly consider wherein felicity or happiness consisteth, nor direct the course of their life the next way to it, b●…t mistake some other thing for that they seeks after, they never find that they would have. The consideration whereof, joined with the calamities and troubles with which men are arrested so soon as they enter into this world, and the perils and alterations to which they are subject, and with grief suffer in this life, both in body and mind, in goods and possessions, some by their own fault, others by God's cross, (whereof I have not only been in others oculatus testis, but also in myself in some part a sensible witness) brought forth such as it is, this Discourse of man's Felicity For being desirous to remove out of my head the cogitations that distempered my mind, I could find no better means, than after Seneca his counsel to his friend Lucilius, to write of something for my exercise, simplicistilo, that my head might be possessed with better matter. And as I was considering with myself what to write, the occasion that moved me to take my penin hand, ministered also matter whereof to write. For medisating with myself upon the variable and uncertain state and condition of men, calling to mind many things written thereof by diverse Authors, and being wi●…ing for my ease, as a woman in travel, to be delivered of the burde●… wherewith my head was overladen, I could not find a more apt subject for my purpose, than to discourse crassiori Minerva upon the Felicity of man. Which kind of exercise I perceived might be profitable to me, as well by the comfort I should receive by perusing the sayings and opinions of wise and learned men, as also by renewing the memory of diverse things which I had long sinceread, & almost forgotten, and of a multitude of matter, to draw out so much as I thought necessary, and the same for my recreation: and to make it more favoric to my taste, sometimes to interlarde with mine own opinion and conceit: And joining to the things I have read, the observation of men's manners, and experience I have had of worldly matters, I might see 〈◊〉 in a glass, that besides the ●…cles to which by external causes and the ord●…nery course of nature, men are subject, much unquietness both of body and mind happencth to them by then own fault, by an unsatiable desire of such things as are h●…nderance to the happiness they seek after; their minds many times being tormented with a suspended hope of that which when they have obtained, utterly overthroweth them. Some desire to pass their life in Epicures pleasures, others would have Croesus' riches, the rest Caesar's fortune, all Nestor's years, which variety of motions in men's minds, having undertaken to discourse upon this subject, occasioned me to use the help of learned Authors in searching out wherein the felicity and Summum bonum of man doth consist. And as I was seeking for this felicity and the way to it, I fell into the company of certain Philosophers, who directed me to the branch that riseth on the right side out of Pythagoras' letter; which said they, would conduct me to the path that leadeth to the thing I sought. But some of them better advised, taught that the Felicity of man, his sovereign good and beatitude, is to be joined with God in the life to come, & cannot be enjoyed in this life, & the means thereunto is the purgation and perfection of life, by entering into our consciences, and searching our sins, and confessing them to God: Which caused me not a little to wonder, how men by reason only and by instinct of nature, could be capable of so divine knowledge. But when I saw them there to stay, and could proceed no further, and except I left their company and followed a better guide, they would leave me in the middle of the way (for of the confession of our sins followeth damnation, except God be pacified and made merciful to 〈◊〉) I took my leave of the Philosophers, and followed another path, unknown to them, which leadeth directly to felicity and beatitude, by the grace of God through his Son our Saviour Christ jesus. I have therefore rejected the Philosopher's opinions (of whom nevertheless I think reverently) as not sufficiently conformable to Christianity, though I have applid many of their sayings to my purpose. And I have laboured to discover the error of them by many examples, that in the course of their life seem to set their felicity in those things that bring men to infelicity. And I have enlarged the narration of some histories more than the due method of writing requireth, which I might with less labour have abridged: it may serve nevertheless to that common end of the Poets, either to profit or delight: 
Aut prodesse volunt, aut delectare Poetae.   
Every man hath not been brought up in the knowledge of tongues. And it chanceth often to the Reader, as it d●…th to diceplayers, that gain more by the buy than by the main. It may be profitable also to see the errors and passions of them discovered, by the disordered course of their life, and extraordinary kind of death that have set their felicity in pleasures, riches, honour & glory, and such like worldly vanities, which to all, except they be well used, are hindrance to feli●…ty, and have brought many to extreme misery. I have omitted the names of many authors, whose a●…thority and sayings I do vouch and allege, not with meaning to deck myself with stolen feathers, but because many of them are fallen out of my memory, and to avoid a confusion of superfluous words by the multitude of names: and yet diverse were noted by me in the margin, that are left out by the writer, I wish they were all known to you, that their authority might give the more credit to the matter. I desire rather to be taken for a Relator of other men's sayings and opinions, than to arrogate such sufficiency as to be Author of any thing myself. Many things written by diverse Authors, dispersed into sundry volumes, serving to diverse ends, I have simply collected and applied to my purpose, without any affected style. For as Terence saith, Nothing is spoken that hath not been spoken before; So men use to alter the form and order, and set forth the matter with other words and diversity of application; which maketh their writings seem to be a new invention, wherc●…: ndeed hardly can any thing be written that hath not been, though in another sort and application, written before. For how is it possible among such an infinite number of books, which daily increase beyond measure, that any thing can be alleged, though it come to him from his own invention, but the same by some man hath been written before, though in another form & order, and to another purpose? But a collection of things that lie dispersed in many authors with an apt application to one special purpose, may be both profitable and delightful to the Reader. The Cook, the A●…oshecary, the servant, go all to one garden, where one gathere●…h herbs and flowers for his pot, the other for his po●…, the third to dress up the house, all making the same thing serve to several purposes: So have I walked in the Muse's garden, and perusing diverse sorts of things, applied by the Authors to diverse uses, I have gathered together some of those which I thought most fit to serve my purpose: and although they were good as they lay scattered, yet being gathered together and applied to some special use, they are made more profitable than as they lay dispersed. For this is not the least fruit that may be gathered of learning, to select the sayings and opinions of learned men, with examples of life out of histories that lie dispersed, and apply them to some special use and purpose. He bathe a great advantage to the providence and foresight of things to come, that joineth the knowledge of things passed with his experience of the time present. Nothing is more ava●…eable to suppress the inordinate desire and estimation of worldly vanities, and to discover the false 〈◊〉 of rep●…ted happ●…sse, than to observe the course of men's lives, and counsels of other ages, and compare them with the manners present. By which we shall see a curtain kind of confer 〈◊〉 and continued order from age to age, of the variable and tragical events, with the fat all end of them that have aspired to high dignities, and set their felicity in vain pleasures, reputation and pomp of the world. Cicero reprehend●…ng men's negligent in seeking after such kind of knowledge, saith, To be ignorant of the things that have happened before thou wer●… borne, is always to be a child. And Seneca for the like cause saith, There are none, o'er unhappy than those old men that have ●…ber argument to prove their long life, but their years. If any man take occasion of offence, because they find the abuses and imperfections of themselves, their estate or profession discovered, by which they are subject to reprehension: let them consider that my intent and scope is to search for the felicity of man; and to see whether it hath any part in this life. In doing whereof I was driven to examine the principal estates of life, not in any particular Country or Common wealth but generally through the world, and to discover the evil I found in them; and yet not all that I have found written in other Authors, nor that may truly be spoken, but so much as I thought sufficient to make for my purpose. For whon I note the abuses of some estates of life and manners of men, as not sufficiently furnished with the things that should lead men to felicity, my meaning is, the abuses of other Countries, reported by credible Authors, and not of mine own, saving when I name our Nation, (where nevertheless I wish that all things were so well as there were no cause to find any fault.) And yet nothing is so generally spoken, but it doth admit some exception. But he that shall walk in so large and spacious a field, as to treat of this subject wherein he must be enforced to look into the condition and manners of men, and to unfold, for the truth's sake, the abuses and 〈◊〉 accidents that befall the estates of life, which are disguised and lie covered under fair shows, as the Serpent 〈◊〉 under sweet flowers, shall find the weeds to overcome the corn, and the evil so far to exceed the good, that it is not possible for him to pass through so great a throng and multitude of people, to seek for a happy man, but he must shoulder some and give occasion of offence, or leave the thing unfound he goeth about to seek. The consideration whereof 〈◊〉 these verses often into my mind; 
At melius fuerat non scribere: namque tacere  
Tutum 〈◊〉 crit.   
The truth (as it is commonly said) purchaseth displeasure, and soothing or flattery winneth good will. Caius Lucilius, a learned man is reported to say, that he wished the things which he had written, might neither be read of them that be altogether unlearned, nor of them that were very well learned because the one sort understand nothing, the other know per adventure more than he. But I 〈◊〉 not so much the quality of their learning that shall read that which I have written (if it chance to be seen of more than I meant) as I wish them to be of a disposition inclined to virtue and honesty: for such will either find matter there to benefit themselves, or at least not blame the Author for his good meaning. Some like nothing but new matter that cometh from the Authors own invention: others delight to have it intermingled with examples of antiquity, and the opinions and sayings of learned men: which agreeth so aptly with my disposition, that it occasioned me to collect many histories and examples, with grave sayings and sentences out of learned Authors, as it were of old stuff to help erect a new building, not naming always the Authors, because they were 〈◊〉 forgotten, or sufficiently known to me, that had none other meaning but to be the end of mine own labours; . To repre●…d vies, to exci●…e to virtue, to know our 〈◊〉 by nesse and ●…ferable ●…state can be hurtful to none, it may be profitable to 〈◊〉 in these 〈◊〉 sifte●… the 〈◊〉 of all our Discourse. I wish it may turn to the benefit of them that sbalread it. I have dividded this Treatise into fix books. In the third, not in honour and glory: In the fourth, not 〈◊〉 moral virtue, or in the action of virtue, after the Academics and Peripatetics, nor in Philosophical contemplation: In the fifth, I have declared mine own opinion of the felicity and happiness of this life: In the 〈◊〉, I have showed wherein consisteth the true felicity and Summum bonum of man, and the way to attain to it. In which Discourse if I have miss the mark I shot at, as it may well be, the same per adventure being out of my reach, let him that followeth take a better level, & beware he shoot not as much too wide on the other side. That I go before and stand besides the prick, will help his aim that shall follow and 〈◊〉 at the same mark. I may seem presumptuous, if my 〈◊〉 be taken as they lie in some places, though meant for 〈◊〉 only and order of writing, in taking upon 〈◊〉 to show the 〈◊〉 to felicity; so 〈◊〉 a matter as hath moved much controversy between the ancient Wisemen and Philosophers, and the best learned of all ages, and as it were to make my way through them by violence, allowing and rejecting of theirs at my pleasure, as though I were; 
Nullius astrictus 〈◊〉 in verba magistri.   
For to offer only the pen to the book among so many grave and learned men, in a matter also of such importance, may be attributed to rashness; and to touch the monuments of so many and profound Authors, whose opinions have been so many ages allowed, may be taken for a kind of sacrilege. But the reverence and love of antiquity ought to be no bar to posterity to 〈◊〉 〈◊〉 opinion and conceit in searching for the truth. And because I took the matter in hand for mine own 〈◊〉 only without any meaning to publish it, I was the more bold to give myself a warrant freely to utter my conceit, 〈◊〉 any prejudice to the authority of antiquity. But for that I have not followed the path which they and others have trodden before me, but rather in a sort have broken the ye in a new place, to make my way through after 〈◊〉 own fancy, and refused to 〈◊〉 by another man's compass; me thinks I hear the sound of Virgil his verse in 〈◊〉 〈◊〉; 
Quis novus hic nostris successit sedibus hospes?   
That I have written, though I may seem to have given myself a liberty to think as I list, and not to hang mine opinion upon any man's sleeve, I protest to have done it with 〈◊〉, without arrogancy, or meaning to detract from any man his 〈◊〉, having drawn mine opinion in a great part from them, whom in all things I have not thought good to follow: Neither is mine intent to take upon me to teach any man, having 〈◊〉 myself (as the proverb is) with mine own foot, by which I know my insufficiency; but to discourse only, leaving to every one his free censure. If any thing hath escaped me by want of diligence or lack of knowledge, or by committing overmuch trust to memory, it shall agree with your modesty, 〈◊〉 to excuse my ignorance, than to blame my negligence, seeing the matter was taken in hand for my exercise only.  
〈◊〉 Non omnia possumus omnes: An error will easily slip through a man's fingers whilst he is writing, though he be very circumspect; and a fault is sooner espied in another, than amended in himself: Bonus aliquando dormitat Homerus. Take it now as it is, and if it be to your liking, give God the thanks to whom they are due, that directed my pen to your benefit; if otherwise, yet my labour is not 〈◊〉, because I bestowed it upon myself, and not for you. Farewell, and speak well, and think as ye list.  
That wisheth happiness to them that seek the right way for it.  
Ri. Barkeley.   

COurteous Reader (amongst some others) help this mistake page. 151.  

Omnia sunt hominum tenui pendentia filo,  
Et subito casu quae valuere ruunt.   
Which Distich, read thus interpreted. All humane things depend by a small thread, And those most strong are soon demolished.   

A DISCOURSE UPON THE FELICITY OF MAN. THE FIRST BOOK.  

CHAP. I.  
The opinions of the Ethnic Philosophers concerning the Summum bonum. The difference betwixt the fclicitie of the Soul and the Bodic: And that no man by his own wisdom or industry can attain to either of them. That there is no happiness in the Delights and Pleasures of this world: And these illustrated by the Histories of Sardanapalus, the last Monarch of the Assyrians; and by Heliogabalus, and Nero, Emperors of the Romans.  
THe ancient Philosophers and learned men of diverse ages, among the things whereof they were inquisitive, found no greater difficulty, than in searching out what the felicity of man should be, which they called Summum bonum; his greatest or 〈◊〉 good or happiness. This 〈◊〉 ministered such 〈◊〉 of 〈◊〉 among them, and 〈◊〉 them into so many 〈◊〉 opinions, that the further they waded, the more they 〈◊〉 themselves, and, as if they had been in a 〈◊〉, they knew not how to wound themselves out. 〈◊〉 in his time collected out of the Philosopher's books two hundred eighty eight things, wherein, according to the inclination of their several conceits, they would have this felicity to consist. And no marvel: for how was it possible that they that knew not God, but as it were in a dream, from whom all good things cometh, should know or teach the way to attain to the greatest good thing that God giveth to men? That may be applied to these Philosophers that was spoken by one, of evil spirits, Damones non 〈◊〉 benedicere, quia non possunt benefacere: The Devil, saith he, cannot bless, nor speak well, because he cannot do well. So may it be said of them, that they cannot speak well, or reason aptly of felicity, because they cannot do the things that appertain thereto. For though our unworthiness be such, that we are not able of our 〈◊〉 to deserve so great a benefit without God's special favour and free gift, yet we must 〈◊〉 to do the things that are pleasing and acceptable to him, to make ourselves capable and apt to receive it. And although God hath distributed among the 〈◊〉 many goodly gifts, yet they can do nothing, though morally good, that is acceptable in his 〈◊〉, and therefore they are not capable of that great blessing which he 〈◊〉 〈◊〉 to his elect. This argueth the error of those Philosophers, that held it to 〈◊〉 in the power of a wise man to attain to felicity, which only said they, was also a good man. But such a wise or good man was 〈◊〉 doubt as rare as the 〈◊〉 of Arabia, and might be sought as Diogenes sought for a man at noon days in the streets with a candle. For whether it be the felicity of this life, or that of the 〈◊〉 〈◊〉, no man is able by his wisdom or virtue, or any power of his own, to attain to either of them; 〈◊〉 our nature was corrupted by the fall of our first parents, our force is so 〈◊〉 and weak, that the wisest man is not able to make sufficient resistance against the assaults of the world, the flesh, and the 〈◊〉, which conspire together against us, as mortal 〈◊〉 to our felicity. The things that were made to obey us seem now, through the curse that followed our fall, to rebel against us. Reason should rule our affections, but now chose our affections bear rule over reason. The cause of which alteration in man's nature, because the Philosophers knew not, they thought a man was able of himself to attain to felicity, which none can do without the help and 〈◊〉 of God's holy spirit. But whosoever will take upon him to seek for the felicity of man, he must have respect to the whole man, and not to any part. And forasmuch as man consisteth of two principal parts, that is, of body and soul, he cannot be said to be in the state of perfect felicity, except both parts be partakers of it. Then can it not be in the power of man, as the Philosophers taught, to attain to this Summum 〈◊〉, or sovereign good, but in his power only that hath given men the 〈◊〉 to be 〈◊〉 from perpetual misery, and to enjoy in this world and in the world to come, the things wherein the 〈◊〉 of man consisteth. Which graces' God hath not given to all sorts of men, but to such only as believe in him whom he hath sent to be our Redeemer from that miserable estate, into which we are fallen by the disobedience of our first parents. And if it were as the Philosopher's thought, in the power of a wise man to do the things whereby he might attain to felicity in this world, (for that was the felicity which some of them treated of) yet were that but one part of felicity, to which nevertheless they are not able to attain: the other, and that fair the greater part, is to be enjoyed in the other life to come; which to bring to pass of himself is not in the power of any mortal man. And that our meaning may be the better conceived, let us suffer a little digression.  
When God had determined to create natures of 
The Creation of Angels and Men.  understanding after his own image, of whom he would be known and worshipped in the same sort as he would appoint them; some he made of a spiritual essence without bodies, others of a spiritual essence and a bodily substance; the body being made of clay, most excellently compact together with a wonderful and unspeakable wisdom, in which he enclosed with a marvelous league of society, another spiritual nature, that is the Soul; the one sort he called Angels, the other Men. Both which he endued with a singular wisdom & knowledge. To this man he gave for his habitation this goodly great Theatre, adorned with such variety of excellent things; and placed him in the most delectable and pleasant place of all the earth, which in respect of the flourishing and fertile soil, beautified with goodly rivers and fountains; was called Paradise, not to be an inhabitor only of this lower part of the world, but to be a spectator of his Creator's wondrous works, thereby first to know the great glory of his parent and progenitor, and then to love him above all things; and the time being expired in which he had appointed him here to live, he should pass from hence to him, where he should continually enjoy his glorious presence and life everlasting. But some of those Angels being puffed up with pride through the goodly gifts wherewith God had adorned them, so much forgot their due obedience, that they thought themselves equal with him that made them. Whereby they so greatly provoked his displeasure, that he expulsed them from the number of his ministers, and rejected them from his presence. This fall was so grievous to them, and the hatred 
The fall of the Angels.  so great which they conceived against God for the same, that they presently began to do all things contrary to his commandment, by all manner of means to offend him, to derogate from his glory what they could, and as much as they might to deface and corrupt this goodly frame of the world, which he with so great wisdom had made. And when man persisted yet in the same estate in which he was placed from above, supposing they had no better means to detract from the glory of God, than if they could lay a plat to take man from him, and draw him into their society; they presently put their device in practice, and fraudulently deceiving him with false promises and hope of greater preferment, they made him revolt from God, and break his commandment, which he had given him to make proof of his obedience, and to follow that course and counsel which they had framed against God, to his own 
The sell of 〈◊〉.  overthrow. When man had thus shaken off his obedience, where before he led in this pleasant Paradise a most happy life, free from all evil and hurtful things, the earth of its own accord bringing forth all things plentifully, he was driven out of this delectable place, and with heavy cheer enforced to seek another dwelling, where he must get his living with the labour of his body, and with the sweat of his brows; and fell into the punishment appointed by God for breach of his commandment, that is, death and damnation, bereft of that rule and dominion, and of all the principal ornaments which he had bestowed upon him. And where all the mean causes of things, even from the uppermost heaven unto the lowest part of the earth, depended each upon other in such an exact order and uniformity to the production of things in their most perfection and beauty, so as it might well be likened to that Aurea Catena, as Homer calleth it, by the grievous displeasure, which God conceived against man, he withdrew the virtue which at the first he had given to things in these lower parts, and now through his curse the face of the earth and all this elementatie world, doth so much degenerate from his former estate, that it resembleth a chain rend in pieces, whose links are many lost and broken, and the rest so slightly fastened as they will hardly hang together; by means whereof the heavens and second causes do now far otherwise work in man's corrupt nature, and in this elementary world, than they did before.  
But the son of God, having compassion upon man 
The Mercy of Christ.  that had thus grievously sinned and was fallen into this miserable estate, though by his own will, yet not through pride or ambition, nor by contempt of God's commandment, but was deceived by the fraud and subtlety of the devil; cast himself down before his Father with all humility, and besought him for mankind, and obtained this favour, that they should not be condemned to perpetual punishment. And yet to satisfy the justice of God which was immutable, he offered himself to fulfil all that obedience which God required of man: and so pacified his Father, that he procured him to make a decree to send him to be a protector and defender of mankind against the tyranny of the devil. When man was thus restored into favour again, yet not with recovery of those goodly gifts and ornaments which he had lost, the devil beginneth to rage, and to practise all manner of means to entrap him again: and when he perceived that he could not deceive all, he handled the matter so, that the benefit of this promise might come to a very few, and that the greater part of the world should perish with him, by drawing them from the true knowledge and worshipping of God to superstition and idolatry. Now to return from whence we 
The ma●…ce of the D●…well.  digressed, seeing the felicity or sovereign good we seek for, concerneth not the body only, but the soul also, and that the soul dyeth not, but after it hath wound himself out of this prison, it either liveth in perpetual felicity, or infelicity; this happiness cannot be taken for a temporal thing, that is enjoyed during this mortal life only, but must be everlasting and without end. For what profiteth it a man to have all the world, saith Christ jesus, if he lose his soul? Whereby it appeareth that the Philosophers and Heathens that had not the true knowledge of God, nor believed in him nor his promise, could not attain to the felicity of man, which in far the greatest part consisteth in the joys of the heavenly life. But chose by their infidelity, they suffer eternal damnation and extreme misery. And then it followeth necessarily that none but Christians, and those which believed in the promise of his coming, can attain to this felicity or sovereign good, which have an assured hope to be saved by the merits and passion of Christ. For they only that are regenerate, and not the 
No fehe●… but in Christ.  Heathens, after the passage from this life are to enjoy the heavenly life; and then they to whom the things are given, wherein that part of felicity consisteth whilst we are in this world, both being joined together, are in the estate of perfect felicity.  
But first, before we come to show our opinion of this sovereign good or felicity, let us peruse the course of men's lives, that by observing what the things be that men most desire in this life, they may the more plainly discover their error, and direct themselves to a better course. Diogenes in a great assembly of people going backward of purpose, and seeing every one laughing him to scorn, asked them aloud if they were not ashamed to mock him for going backward when he walked, whereas they did so all the days of their life. As if he should say, that no man followed the right course of life, but rather that all lived contrary to that they ought. For all men desire to be in a happy estate. 
Hecopus, hic labor est.   
But few take the right course to attain to it. It is commonly said, that wise men differ from fools in this, that they set up a mark to shoot at, these shoot their arrows up into the air at random, without any certain mark. And again, that good men differ in this 
How good distict slow wicked.  from the wicked, that some propose to themselves a good end, others an evil end; some that which is good indeed; others that which is good in show only. Many set up no mark or end at all, to which they should direct the course of their life, but fall from one kind of life into another, as chance offereth, without any certain end or purpose. Some direct the course of their life to some end as to a mark, but because they mistake one thing for another, they never attain to that they desire. Others, though they see what the mark or end is to which they should direct the course of their life, which is felicity, yet as men who use to take upon them blindfolded to find out a post or hillock, or such like, wander up and down, without finding that they seek: so they, being made blind by their affections, which (as Plato saith) be very evil counsellors, and clogged with worldly cares, and carried away with unsatiable desires, bestow their labour in vain, and can never find that they seek for. And though all men desire one thing, that is, a happy estate, yet the great difference we see in the course of their lives, argueth their mistaking some other thing for that they seek after; by mean whereof they can never attain to the end of their desires. Let us look into men's labours, and consider what the things be, for the obtaining whereof they employ all their travel and study: for that seemeth the thing which they take for felicity, or a great mean to the attaining of it. For every man naturally desireth that which he thinketh to be good.  
Three things I observe that the most part of men 
Three things in which men imagine felicity to consist.  greedily hunt after, and leave no stone unturned, as the proverb is, to attain to them. Some desire to live in pleasure, many seek for riches, others labour for honour and glory; in these things according to their several inclinations they put their felicity. But how far they are from the true felicity, shall hereafter (if God will) appear, rather by the common judgement of men that will use reason for their guide, than by Logical arguments, and by examples of them whose miserable estate and unfortunate end hath discovered the error of their disordered and licentious life; that by seeking felicity where it was not, they found in felicity where it was. By whose example after Diogenes counsel, we may become wise by another man's harm, for he is wise very late that is made wise by his own harm. For as Seneca saith, Longum iter per praecepta, burn & efficax per exempla, The way by precepts is long, by examples short and pithy.  
And first to begin with Pleasure, wherein some 
Of Pleasure.  learned men of account among the ancient Philosophers, as Epicurus, and others, seeing how willingly men are drawn to pleasures, held that felicity or sovereign good should consist. They reasoned thus: That action is the end or felicity of man, to which by nature of his own accord he is most willingly led: But all men of their own accord are most willingly led to pleasures: Therefore Pleasure is the end or felicity of man. But the Epicures were in this greatly deceived: for man, as in the substance of his body, participateth with brute beasts; so in his spiritual essence, which is a reasonable soul, he participateth with Angels. And though he be by the worst part of his nature given to pleasure, yet reason reprehendeth and blameth his brutish affections. But the cause of this dissension in man's nature the Philosophers saw not, only Christian Religion showeth why his affections are repugnant to reason. If felicity (as the Philosophers affirm) be the proper action of man, then can it not be in Pleasure; for that is common with him and brute beasts, but after them it must be an action peculiar and proper to him alone. And seeing that man is made of two distinct natures, though by the great wisdom of the Creator wonderfully united together, it is more reason that his felicity should be agreeable with the best part of his nature, which is a reasonable soul, and resembleth the Angels that are made after the image of God; than with the worst part of his nature, which resembleth, and is of the like substance to brute beasts. But he that will enter into the due consideration of man's felicity, must have respect to both his natures, the body and the soul, both which it must in a sort touch; yet according to the proportion and difference of excellency that is between them, the one representing the image of God being immortal, the other participating with brute beasts, being subject to death and corruption. Such a felicity as consisteth in the momentany pleasures of this life, the Indian captives may challenge.  
The Indians have a manner, when they have taken 
A 〈◊〉 〈◊〉 〈◊〉  one of their enemy's prisoner, whom they mean not presently to eate, not to imprison him, as the use is in these parts of the world, but they bring him with great triumph into the village, where he dwelleth that hath taken him, and there place him in a house of some man that was lately slain in the wars, as it were to re-celebrate his funerals, and give unto him his wives or sisters to attend upon him, and to use at his pleasure. They apparel him gorgeously after their manner, and feed him with all the dainty meats that may be had, and give him all the pleasures that can be devised. When he hath passed certain months in all manner of pleasures, like an Epicure, and is made fat with dainty and delicate fare, like a Capon, they assemble themselves together at some festival day, and in great pomp bring him to the place of execution, where they kill him and eat him. This is the end of this poor captives pleasures, and the beginning of his miseries; whose case is nothing inferior to theirs, who, enjoying the pleasures of this life for a small time, wherein they put their felicity, are rewarded with death and perpetual torments. For as 
The Application.  he was taken prisoner by his enemies, so are they captived by the Devil, who feedeth their humours with variety of pleasures, that he may at length devour and destroy them both body and soul. Many examples are registered in histories of the miserable estate and unfortunate end of those that have put their felicity, and passed their time in voluptuousness and pleasure, which change was so much the more grievous and painful to them, as it was diametrally contrary to their former delicious life. But of an infinite number let us draw out a few, wherewith he that will not be satisfied, to him more will be insufficient.  
Sardanapalus, King of the Assyrians, was so much 
〈◊〉 Mystery of Sardanapalus.  addicted unto voluptuousness and pleasure, that besides his excess in delicate meats and pleasant drinks, wherewith by all manner of means he sought continu●…lly to satisfy his unsatiable appetite, forgetting all humanity he would never be seen abroad among men, but leading his life like a woman, always kept himself close in the company of harlots, attired in woman's apparel, counterfeiting also in his speech a woman's voice. In filthy pleasures and incontinency he exceeded the most infamous strumpets, his luxuriousness (reported by credible Authors, wherein he went beyond all his predecessors) was such, that it cannot be uttered without offence to modest ears. The Monarchy of the Assyrians, that was gotten with great labour and industry, and increased and continued with like virtue and valour, was by the licentious life of this lascivious man, clean overthrown. For Arbaces his Lieutenant general of the Medes, a man of great courage, determined to revote from him; and being desirous to see how he spent his time, by the favour of an Eunuch whom he had corrupted, he was let in to Sardanapalus, under pretence to confer with him of weighty affairs, where he found him spinning among a company of women, apparelled like them, in a more undecent sort than the common fame went of him. Which gave Arb●… occasion to disdain him, and encouraged him the more to shake off the yoke of subjection to such an effeminate man. And conspiring with diverse others, whom he had drawn to his society, he came with a great Army towards Sardanapalus, who, hearing of the multitude of people that had revolted against him, had prepared sufficient force to encounter with them. And after certain battles fought, wherein Sardanapalus was victor, presuming upon the co●…nnance of his good fortune 〈◊〉 〈◊〉 secure and careless of his enemies; and again to his accustomed luxurious 〈◊〉 which he thought himself to have been long weaned, he falleth to his old manners, 
Luxuriant animi vebus plerunque facyndis.  
men's minds are often surfeited with prosperity.  and maketh a Feast to all his Army: so the day being spent in banqueting and carousing, when night came, their heads laden with wine, nothing mistrusting their enemies, whom they had before vanquished, they gave themselves to rest: which being known to Arbaces by his spials, he assailed the King's Camp in the dead of the night, and finding them unarmed, and unready to fight, put so many of them to the sword, that the River of Euphrates was made red with their blood. The King with a few fled into the City of Nyna, where he thought himself safe, by reason of the answer of an old Oracle made to some of his progenitors, that Nyna could never be won, until the river became an enemy to the city, which he thought could never come to pass. The Town was so fortified with walls, that with little resistance the King held out the siege the space of two years: the third year the river was so increased with continual rain, that it overthrew the walls of the City, and made a breach of very great breadth; then Sardanapalus perceiving the time of the Oracle was come, 〈◊〉 to despair, and finding no place where to hide himself, left he should fall into his enemy's hands, he caused a great Tabermacle of wood to be set up, and compassed it round about with store of dry wood, into the which after he had put all his gold and 〈◊〉 and sumptuous apparel, he placed his 〈◊〉 and Eu●…ches in the midst, and lastly shut himself in among them, and causing his servants to put fire to the frame, they were all burnt together. Arbaces hearing of the King's death, entered the City at the breach, and by a general conse●… was made King. Thus miserably ended Sardanapalus his 
The end of the first Monarchy.  pleasures, through whose voluptuous life the Empire of the Assyrians, which was the first Monarchy of the world, was no doubt by the just judgement of God translated from the Assyrians to the Medes. But such Monsters of nature sometime the world hath brought forth: as Heliogabalus the Roman Emperor, abandoning all virtue and honesty, gave himself to follow his beastly appetite, that he seemed to surmount all before him, and as possibility would suffer, all that should succeed him, in vice and volup●…ousnesse.  
This Heliogabalus, of whom grave Authors write 
The history of Heliogabalus.  such matter as seemeth incredible, whereof a great part shall be passed over of me with silence, not 〈◊〉 to be written. He erected a Council of women, who should determine what manner of attire the matrons of Rome should wear; and laying aside all mod●…y, 
His 〈◊〉  he caused to be brought into his palace great companies of common women for his friends, in whose company he was so much delighted, that having gathered together all the harlo●… and bawd●… could be found, he cometh in person into the place where they were assembled, apparelled in a woman's 〈◊〉, and made unto them a very eloquent and well studied ●…tion, calling them 〈◊〉, a 〈◊〉 by which the noble Cap●…ines and 〈◊〉 of the Romans, when they would give their soldiers an honourable title, were usee to call them, which signifieth Companions in war. The matters which the strumpets were there to treat of with him, was new inventions and devices of ribaldry. He would sometimes sit in his chariot stark naked, which should be drawn through the City of Rome with four of the fairest young women naked likewise that could be found. He was in his expenses about his person, his diet, and his house, and other superfluous toys unmeasurably sumptuous; which to declare will hazard the credit of the reporter. All his care and imaginations 
His Riot,  were, how to exceed in wastesull expenses, to pass his time in all manner of deliciousness, such as was never heard of before. He never sat down but amongst most sweet and pleasant flowers, with which were mixed diverse kinds of odoriferous things, wonderful costly, and of most delectable savour. He would never eat but of that 
Curiosity,  which was of excessive price, and devised all manner of means that whatsoever he did eat should be most costly. He would say, that no sauce made his meat taste so well, as the greatness of the price. His ordinary 
Gurmundise,  dinners or suppers never were of less charge than one thousand Marks; sometime above ten thousand pounds. His apparel was always of purple and 
Pride,  cloth of gold, beset with pearl and precious stones of inestimable price, even to his shoes. He would not wear a garment twice, or drink twice of one cup, whether it were gold or silver, but he should have it that waited that day upon his cup. And what ring soever he once drew from his finger, he would never put it on again. The tables, stools, coffers, and whatsoever else belonged to his chamber, kitchen, or any other part of his house was of pure gold, even to that thing which serveth to the most base use. In place of oil for his lamps, he used excellent balm brought from jury and Arabia. Not so much but his urinals were made of rich precious stones. When he was disposed to take the air in the fields, he would have with him six hundred chariots and litters driven with infamous young wenches and boys, and with bawdy rascals. When he was near the sea coast, he would never eat fish, but dainty birds that were brought far off. And when he was far from the sea, than he would eat nothing but fish brought alive by post with an excessive charge. Whensoever he took his horse to ride, the ground from his door to his horse must be covered with the dust or scraping of pure gold & silver, because he disdained to touch the ground with his feet as other men did. Neither did he make this provision of dainty meats for his own mouth only, but for all his household; 
Excess,  who should feed upon eggs, and heads of Partridges, popinjays, pheasants and peacocks. His dogs, whereof he had a great number, should feed upon nothing but the flesh of geese. His Lions were fed with popinjays and feasants. All things were done by this Emperor 
Disorder.  in such disorder, that it is not possible to set it down in order. He commanded for the better government of Rome, that all those works which were used to be done in the day time, should be done in the night: and those which were used to be done in the night, should be done in the day. And himself used to rise from his bed when the Sun went down, & had morning salutations accordingly: so that the world seemed to go backward. His baths were filled with precious ointments, whereof he had great store, because he would never bathe himself but once in any of them. If he chanced to be in any haven of the sea, he would cause all the ships there with their merchandise to be sunk; & being reprehended of one of his friends, that told him these excessive expenses were sufficient to bring him into poverty; he asked him what could happen better to a man, than to be heir to himself? He wasted in these kinds of expenses 
Prodigality  all the revenues which now all the Princes Christian and Heathen do possess. Amongst the rest of his vain toys, he delighted greatly in jugglers and jesters. And as there chanced, the even before a festival day, a cart-loade of roses to be brought to the court, and cast into a chamber, he commanded these jugglers and jesters to be thrown among these roses, wherein they were all strangled and stifled. Another of his pastimes was, he caused secretly an hundred pitchers of flies to be taken, and brought to the court in the hottest 
Vanity,  time of summer, and having invited certain Romans to a feast, in the midst of their dinner he caused his hungry slies to be let loose, who gave so sharp a charge upon his guests, that they were all put to flight, & the flies fell to their meat. He had also a manner to invite to his 
●…eliy,  supper eight bald men, eight that had but one eye, eight that had the gout, eight that were deaf, eight black men, eight very tall men, eight exceeding fat men. Many other notorious things were committed by this monster, which for weariness I will forbear to recite, & draw towards his end, that it may appear to what pass these pleasures brought him. And as he exceeded all men in the manner of his life, so he thought to do in his death. For which purpose he had prepared halters made of 
Defpaire,  silk to hang himself, when occasion served. He prepared also poison which he enclosed in vessels made of Emerauds, and other precious stones. He also made a very high Tower, covered and compassed about with gold & silver, & within were sharp points of rich & inestimable precious stones, to throw himself headlong upon them, if it chanced him to be driven to that extremity. He prepared also swords and daggers of gold & silver wherewith to be slain; & a pond full of Rose-water wherein to be drowned. But all these preparations served not his turn, for the soldiers of his guard having long before conspired his death, after they had slain all those of his adherents that were in his palace, they found him hidden in a privy, where without giving him leave to choose his own death, they slew him; & after they had drawn him like a dog through the streets 
His infamous end.  & lanes of Rome, they cast him into the river of Tiber, that his body might never be found again, nor have any other burial: which was done with the content of all the people.  
Such another was Nero, many of whose ontragious 
Of Nero.  actions so far exceeded the bounds of humanity, that they are not meet to be spoken. After he had reigned certain years with good fame, he could no longer dissemble his vile nature, addicted to all manner of dissoluteness; as the Poet saith, 
Naturam expellas furca licet usque recurret:  
Though thou expellest nature with a fork, it will return to the again.   
but songht all means with excessive charge & intolerable villainy to pass his time in luxuriousness & pleasure. He cooli such delight in shedding of blood, that besides a great many innocents of the Nobility and others, he put his own mother to death, & caused nor to be opened, that he might see the place where he lay. The city of Rome where he dwelled, head of the Roman Empire, With was then the goodliest, & most flourishing, and best peopled city in the world, he caused to be set on fire, & would suffer none to quench it in six days & seven nights; he in the mean time beholding this lamentable spectacle, with great pleasure in a high tower singing certain verses of Homer, Which contained the burning of Troy; to whom the Poets saying may be well applied; 
Libertas scelerum est virtus & summa potestas.  
The Liberty to sin, and to offend  
As sovereign power, and virtue we commend.   
And as one of his pleasures consisted in unmeasurable prodigality, he built an house that contained a great 
His Palace.  part of the city of Rome, in which were galleries of a mile in length; the stuff and the workmanship of such curiosity and charge, as it was inestimable; the house gilded with pure gold, it was of that circuit, that there was within the compass of the house, lakes representing a gulf of the sea, environed round about with buildings; and besides orchards & gardens, there was within that compass of the house hills & woods representing a forest replenished with diverse kinds of wild beasts: it had also within it hot baths & cold, & many other wonderful things, which argueth the monstrous largeness and sumptuousness of the house, and the outrageous mind of the maker; whereof to avoid profixitie, I will surcease further to speak. Besides the inestimable expense of this house, and many other buildings, he was as sumptuous in his apparel, and unmeasurably wasteful in all things wherein he took 
Ridiculous prodigality.  any delight. When for his pastime he would walk by the sea or rivers to see fish taken, the threads of his nets must be of gold, and the lines of excellent filke. When he went out of Rome, which was often, besides an infinite number of followers, he had never less than a thousand chariots of mules, for his provision, wonderful costly furnished, and those that drove them apparelled in cloth of silver, and gold, and silk, in all extremity of charge, even to the shoes of the mules, which were of silver. His pastimes, feasts and gifts which he bestowed upon the people, were of such ineestimable charge, that it surmounteth all imagination: at such vanities the Poet might well cry out; 
O curas hominum! O quantum est in rebus inane!  
Oh men's vain cares! How great's their vanity?   
He was in all things given to please his senses; and above all the rest of his abominable vices, extremely addicted to the pleasure of women, and to lechery, 
His luxury,  which because it will abhor all modest ears, I will forbear to recite, and draw towards his end, which was as miserable and shameful, as his life was dissolute and beastly. His tyrannous and licentious life was become so odious to all men, that diverse of his Lieutenants in sundry Countries revolted against him at one time. The Senate likewise by common consent determined to forsake him, and to deny him their obedience. Which things being known unto him, he began to despair, and to be utterly out of hope to be able to make head against them. And as a guilty conscience easily falleth into extreme fear and 
Repeatance 〈◊〉 〈◊〉  desperation: so he, supposing the time was at hand in which he must suffer condign punishment for his lewd life, like a man almost frantic, rend his clothes, beat his head against the walls, and would receive no covasell nor comfort. After some pause, that he was come to himself, he took a box of gold, wherein he had put poison, and walked into his gardens, where he deliberated with himself, what course were best for him to take to escape from this imminent mischief. But as Guicei●…rdin saith, Nibil difficilius viract pocest quam fatum, & adversus imminentia & impendentia malanullum valet remedium: There is nothing more difficult to be avoided than fate, and against imminent and impendent mischief there is no remedy. Sometimes he thought best to fly to some foreign Prince, sometimes to yield himself to some of them that were coming against him, and to desire mercy, other-while to show himself openly to the people, arrayed in base apparel like an abject, and to desire pardon for his wicked life past; and if they would not suffer him any longer to be Emperor, yet that they would give him the government of Egypt. And to this purpose there was found among his writings after his death an excellent Oration. Notwithstanding, he durst not put this device in practice, fearing to be slain of the people, who were now all in an uproar. Thus having passed that day, and part of the night in this perplexity and fear, tossed up and down between hope and despair, he withdrew him into a Chamber, though with very small rest, determining the next day to follow that course which then should fall into his head. And after a little sleep, about midnight, news was brought him that the bands of soldiers that guarded his Palace had forsaken him. This news so much amazed him, that he sent presently for some of his best friends; but as in such cases faithful friends are no whereto be found, (neither did Nero deserve it) so had he no good answer from any of them. And therefore with a few of his servants, covered with the darkness of the night, he wear in person to diverse of their houses, but the doors would not be opened, nor any answer made him. Thus he that a little before was feared and adored of all the world, returned with sorrow in contempt and fear of every man. And when he came to his Palace again, he found it rifted, and all his goods stolen away, even to his box of poison, which he had reserved for his last refuge. Which when he saw, he despaimed altogether 
Despair.  of life, and was desirous of death; and calling a gladiator, prayed him to kill him: which when he and others also refused, he cried out, saying," Thus now he had no friend nor enemy; and in a fury ready to cast himself into the River of Tiber," he asked of some few that were with him, where he might hide himself, until he might be advised who were best to do: whereupon a servant of his undertook to convey him forth of the City in the night and with much fear and travail, he brought him to a house tower miles from Rome: where he cast himself upon a simple bed, and being hungry and thirsty, there was nothing to be had but a little brown bread and water. The bread he refused, the water he drank in wonderful sorrow and fear, to see himself in that place. Whilst Nero was thus occupied, as soon as it was day the Senace caused his flight to he published, and by common consent he was adjudged an enemy on his country, and conden●…ed to death, and men fem to seek and to execute him. Which heavy news being brought him, and persuaded by his followers to kill himself, he took two daggers in his hands, and f●…lt whether the points were tharpe enough, as though he meant to do the act, but being timorous, and reprehended of the standers by of cowardice, he desired 
His cowardice,  one of them first to kill himself, by whose example he might be the better taught to follow. But they refusing so to instruct him, gave him leave to be his own carver; and hearing the noise of the horsemen that were sent by the Senate to kill him, seeing no remedy, he thrust his dagger into his throat, and so, with the help of one of them that were present, slew himself, whose ugly countenance, representing his monstrous conditions, was terrible to the beholders. This was 
His wretched end.  the miserable end of this monster and enemy of mankind, in the flower of his youth, whose felicity was set upon all manner of pleasures and voluptuousness, by whose example men may learn to follow the Poet's counsel; 
Non tibi quod liceat, sed quid fecisse decebit,  
Occurras, mentemque domet respectus honesti.  
Give not thy lawless will the rhene, but serve  
The decent means, and virtue's rules ne'er swerve.    

CHAP. II.  
The incomparable Riots of Vitellins' a Roman Emperor. Of Peter de Ruere a Cardinal. And of Muleasses King of Tunis, etc. Against voracity and immoderate Drinking, instanced by sundry Histories. Divers Motives persuading into Abstinence and Temperance. With the singular profit, arising from thence. With Examples and Histories to shalt purpose, etc.  
〈◊〉, another Emperor of Rome, was among diverse other his notorious vices so luxuriously given, that at one supper he was served with two thousand 
A costly 〈◊〉.  fishes of diverse kinds, and seven thousand flying fowls; who was afterward drawn throughthe streets with a halter about his neck, & shamefully putto death.  
But what shall we wonder at Emperor's prodigalities, when of later years a simple Franciscan Friar, 
Fr●… tastings.  Peter de Ruere, after he had attained to the dignity of Cardinal by the favour of the Pope his kinsman, he spent in two years, in which he lived at Rome, in feasts and banquets, two hundred thousand Crowns, besides his debts, which were as much more.  
In our time Muleasses King of Tunis was so drpwned in pleasures, that being expelled from his Kingdom for whoredom, after his return from Germany, being denied of aid he sought of the Eraperove Charles the fifth, he spent an hundred Crowns upon the dressing of a peacock for his own mouth. And that he might with more pleasure hear music, he used to cover his eyes. But the judgement of God fell upon him; for his son or brother dispossessed him of 
Ruin followe●… 〈◊〉.  his Kingdom, & provided him a remedic that his sight should be no longer annoyance to his hearing, causing his eyes to be put out with a burning hot iron.  
He that is given to please his senses, and delighteth in the excess of eating & drinking, may, as Sallust saith, be called Animal, for he is unworthy the name of a man. For wherein can a manmore resemble brute beasts, & degenerate from his Angelical nature, than to serve his belly and his senses? But if our predecessors exceeded us in superfluity of meats, we can compare and 
Against immoderace drinking.  go beyond them in drinking and quaffing. There be carowsets that will match Nero, and Vitellius, and Heli●…gabalus if they were living, in that faculty. Vahappie are they, and far from felicity, that think it a glorious thing to co●…tend for the superiority in carousing, and to carry away the victory in such a Bacchandian combat: which pestiferous disease beginneth so to creep into our Nation by the infection of our neighbours, that if it be not pi●…bmed by outboritie or laws, it is to be fearedlest it will grow to be habitual, and take such root, that it will be on possible to be removed, and so consequently that they which last received itwill go beyond them from whom they first had it. For, the imitation of evil always exceed●… the example.  
King Edgar so much detested this vice of Drunkenness, 
A limitation of drinking.  that he fet an order that no men should drink beyond a cert●… ring, made round about the glasles & cups, of purpose for a mark.  
Anacharsis saith, that the first draught is to quench the thirst, the second for nourishment, the third for pleasure, the fourth for madness.  
Augustine Lurchcimer renorteth a strange History of three quaffers in Germany, in the year one thousand five hundred forty nine: these three companions were in such a ●…ollity after they had taken in their cups, according to the br●…ish manner of that Country, that with a coal they pai●…d the devil in the wall, and drank freely to him, and talked to him as though he had been present. The next morning they were found 
A remarkable example.  strangled, and dead, and buried under the gallows. I remember a pretty experiment prastised by the Emperor Charles the fifth upon a drunkard.  
As this Emperor on a time entered into Gaunt, there lay a 〈◊〉 fellow worth waste the streets, as though he had been dead, who, lest the horsemen should ride over him, was drawn out of the way by the legs, and could by no means be wa●…ed, which when the Emperor saw, he caused him to be taken up & carried home to his Palace, and used as he had appointed. He was brought into a fair chamber hanged with costly arrasse, his clothes taken off, and laid in a 〈◊〉 bed meet for the Emperor himself. He continued in sleep 
A pretty experiment  until the next day almost noon. When he awaked and had lain wondering a while to see himself in such a place, and diverse brave gentlemen attending upon him, they took him out of the bed, and apparelled him like a Prince, in very costly garments; and all this was done with very great silence on every side. When he was ready, there was a table set & furnished with very dainty meats, & he set in a chair to eat, attended upon with brave Courtiers, & served as if the Emperor had been present, the cupboard full of gold plate, and diverse sorts of wines. When he saw such preparation made for him, he left any longer to wonder, and thought it not good to examine the matter any further, but took his fortune as it came, and fell to his meat. His waiters with great reverence and duty observed diligently his nods and becks, which were his fignes to call for that he lacked, for words he used none. As he thus sat in his majesty eating and drinking, he took in his cups so freely, that he fell fast a sleep again as he sat in his chair. His attendants stripped him out of his fresh apparel, & arrayed him with his own rags again, and carried him to the place where they found him, where he lay sleeping until the next day. After he was awakened, and fet into the company of his acquaintance, being asked where he had been, he answered, that he had been asleep, and had the pleasantest dream that ever he had in his life, and told them all that passed, thinking that it had been nothing but a dream. The like peradven●…e would happen to the carowsers of these days, if they would cleanse their minds from this notorious vice of excessive quaffing, even to drunkenness, and sometimes to death, and consider that God hath made them creatures after his own image, they would think, or for shame wish, that the time they had in that sort spent, had been but a dream. But black is no deformity among the Moors. A long inveterate custom hath made that vice familiar, and turned it into manners. S. Paul saith; Non in ebrietatibus, neque in impudicitiis, nec in contentionibus, sed induinoins jesum Christum; Pass not your time in drunkenness, neither in chambering, nor in contentions, but put on jesus Christ.  
Olaus Magnus maketh report of a beast in the North 
The jerffe an Emblem of gluttony.  part of Suetia called a jerffe, whose property is, when he hath killed his prey, or found some carcase, he devoureth so much, and never leaveth feeding, until his belly be puffed up, and strowteth like a bagpipe; than not being able to hold any more, he goeth presently between two narrow trees, and straineth out backward that which he hath eaten, and so being made empty, returneth again to the carcase, and filleth himself as before, and then straineth it out between the two trees, and returneth to the carcase to eat again, and thus he continueth to do, until he hath devoured all: which being consumed, he hunteth after more, in this sort continually passing his life. This beast it seemeth God hath created to the shame of gluttonous men, that pass whole days and nights in eating and drinking, & when they have filled themselves so full that their bodies will hold no more, they vomit up that they have taken, and return to their carousing again, as though it were their felicity and end for which God hath made them: as the Poet saith, 
Plusque cupit quò plura suam dimittit in alvum.  
— cibus omnis initto  
Causacibi est, semperque locus fit inanis edendi:  
The more he eats, he asks, his meat  
Is of his eating cause,  
And be his belly ne'er so full,  
Still empty are his jaws.   
Which kind of surfeits maketh work many times for the Physician, who turning R. into D. giveth his patient sometime a Decipe for a Recipe; and so payeth dearly for his travel that hasteneth him to his end. Horace calleth such men that give themselves to their belly, a beast of Arcadia that devoureth the grass of the earth. Cornelius Celsus giveth this counsel when men come to meat; Nunquam utilis nimia satietas, saepe inutilis nimia abstinentia; Overmuch satiety is never good, overmuch abstinence is often hurtful.  
Mahomet desirous to draw men to the liking of him & his doctrine, & perceiving the proneness of men to luxuriousness & fleshly pleasures, yet dealt more craftily in his Koran, than to persuade them that felicity consisted in the voluptuousness & pleasures of this life, which he knew would not be believed nor followed but of a few, and those the more brutish sort, but threatened them with a kind of hell, and gave them precepts tending somewhat more to civility and humanity, and promised his followers a Paradise in the life to come, wherein they should enjoy all manner of pleasures which men desire in this world; as fair gardens environed with pleasant rivers, sweet flowers, all kind of odoriferous savours, most delicate fruits, tables furnished with most dainty meats, and pleasant wines served in vessels of gold, with beautiful damsels which every man might use at his pleasure.  
The Egyptians had a custom not unmeet to be used at the carousing banquets; their manner was, in the midst of their feasts to have brought before them Anatomic of a dead body dried, that the sight and horror 
A memento mori.  thereof putting them in mind to what pass themselves should one day come, might contain them in modesty. But peradventure things are fallen so far from their right course, that that device will not so well serve the turn, as if the carowsers of these later days were persuaded, as Mahomet persuaded his followers when he forbade them the drinking of wine, that in every grape there dwelled a devil. But when they have taken in their cups, it seemeth that many of them do fear neither the devil nor any thing else.  
Lavater reporteth a History of a Parish Priest in Germany, that disguised himself with a white sheet about him, and at midnight came into the chamber of a rich woman that was in bed, and fashioning 
A counterfeit spirit.  himself like a spirit, he thought to put her in such fear, that she would procure a conjnrer or exorcist to talk with him, or else speak to him herself. The woman desired one of her kinsmen to stay with her in her Chamber the next night. This man making no question whether it were a spirit or not, in stead of conjuration or exorcism brought a good cudgel with him; and after he had well drunk to increase his courage, knowing his hardiness at those times to be such, that all the Devils in hell could not make him afraid, he lay down upon a palate, and fell asleep. The spirit came into the chamber again at his accustomed hour, and made such a rumbling noise, that the exorcist (the wine not being yet gone out of his head) awaked, and leapt out of his bed, and toward the spirit he goeth, who with counterfeit words and gesture, thought to make him afraid. But this drunken fellow making no account of his threatenings, Art thou the Devil, quoth he? and I am his Dam; and so layeth upon him with his cudgel, that if the poor Priest had not changed his devil's voice, and confessed himself to be Hans, and rescued by the woman that then knew him, he had been like not to have gone out of the place alive.  
This vice of drunkenness, wherein many take overgreat pleasure, was a great blemish to Alexander's virtues. 
Drunkenness, the root of other viccs.  For having won a great part of Asia, he laid aside that sobriety he brought forth of Macedon, and gave himself to the luxuriousness of those people whom he had conquered. And passing his time in feasting and banqueting in the company of hariots, he was so overcome many times with drunkenness, that he won more infamy by the outrages he committed through that vice, than commendations by his virtuous acts. As he sat on a time banquerring among 
Of luxury.  those strumpets, one of them called Thais, being drunk, told Alexander, that he should greatly win the favour of the greeks, if he would command the Palace of the goodly City of Persepolis to be set 
Of 〈◊〉.  on fire, the chief seat of the Kings of Persia, which in times past had been the destruction of so many great Cities. The same being confirmed by others as drunk as she, Alexander that then had in him more inclination of heat than of patience, Why do not we then (quoth he) revenge Greece, and set this City on fire? wherewith being all chafed with drinking, they rose immediately to burn that City in their drunkenness, which the men of war had spared in their fury. And the King himself first, and after his guests and concubines set fire on the Palace, by whose example others burned the whole City. Thus the famous City of Persepolis, head of the East countries, from which so many nations had before fetched their laws, the royal seat of so many mighty kings, the only terror sometimes of Greece, the sender forth of navies and armies that overflowed all Europe, that had done many notable acts, was utterly destroyed by the enticement of a drunken strumpet, to the perpetual shame of the King, and all his nation. But when Alexander had taken his rest, and was become better advised, he repented him of this 
Of Murder.  foul act, as he did also the kill diverse of his noble men in the like drunkenness (without judgement) which helped him to conquer so many nations. john Baptist that holy Prophet was killed by Herod in a drunken banquet.  
That great King Cambyses took overgreat pleasure in drinking of wine; and when he asked Prexaspes his secretary, what the Persians said of him, he answered, that they commended him highly, notwithstanding they thought him overmuch given to wine; the King being therewith very angry, caused Prexaspes son to stand before him, & taking his bow in his hand, Now (quoth 
Herodocus.  he) if I strike thy son's heart, it will then appear that I am not drunk, but that the Persians do lie: but if I miss his heart, they may be believed. And when he had shot at his son, and found his arrow had pierced his heart, he was very glad; and told him that he had proved the Persians to be liars.  
Fliolmus king of the Gathes was so addicted to drinking, that he would sit a great part of the night quaffing and carousing with his servants: And as on a time he sat after his accustomed and beastly manner carowfing with them, his servants being as drunk as he, threw the king in sport into a great vessel full of drink that 
A uniferable end.  was set in the midst of the hall for their quaffing, where he ridiculously and miserably ended his life.  
Ciness being Ambassador to Pyrrhus, as he arrived in Egypt, and saw the exceeding height of the vines of that country, considering with himself how much evil that fruit brought forth to men, said, that such a mother deserved justly to be hanged so high, seeing she did bear so dangerous a child as wine was. Plato considering the hurt that wine did to men, said, that the gods sent wine down hither, partly for a punishment of their sins, that when they are drunk, one might kill another. Paulus Diacrius reporteth a monstrous kind of quaffing between four old men at a banquet, which they made of purpose. Their challenge was, two to 
Old Drunkards.  two, and he that drank to his companion must drink so many times as he had years; the youngest of the four, was eight and fifty years old; the second threescore and three; the third fourscore and seven; the fourth fourscore and twelve: so that he which drank least, drank eight and fifty bowls full of wine, and so consequently according to their years, whereof one drank fourscore and twelve bowls.  
The old Romans when they were disposed to quaff 
The Romans imitated the Grecians.  lustily, would drink so many carouses as there were letters in the names of their mistresses, or lovers; so easily were they overcome with this vice, who by their virtue some other time, became masters of the world. But these devices are peradventure stale now; there be finer devices to provoke drunkenness. Against such gluttons that make their belly their God, the Prophet Esay crieth out; Cursed be ye that rise early in the morning to follow drunkenness, and to sit quaffing until evening, 
〈◊〉 5.11.  that the wine may heat you. The City of— boing sometime a famous and well governed City, and 
Drunkenness the lelle of 〈◊〉.  head of Hetruria a country in Italy, fell into such luxuriousness that they became subject to their own slaves, who 〈◊〉 presuming only to make themselves of the number of the Senators, shortly after possessed the whole commonwealth: & ordering all things at their pleasure, they would marry their mistress' daughters against their will, and made a law that all their ravishments of widows and married women should go unpunished, and that no virgin should marry a free man, except one of their number had first deflowered her. Into such a shameful servitude, that which was before one of of the chiefest Cities in Italy, by the just judgement of God, through their voluptuous and delicious life, was fallen, and were commanded by their own slaves, and enforced continually to suffer all manner of villainies. In the time of Antonius Pias, the people of Rome being given to drink without measure, he commanded that none should presume to sell wine but in Apothecary's shops, for the sick or diseased.  
Cyrus' of a contrary disposition to the gluttons and 
Examples of tempetance.  carowsers, in his youth gave notable signs, and afterward like examples of sobriety and frugality when he was Monarch of the Persians. For, being demanded when he was but a boy, of his grandfather Astyages, why he would drink no wine. Because, said he, I observed yesterday when you celebrated the feast of your nativity, so strange a thing, that it could not be but that some man had put poisoninto all the wine that ye drank; for at the taking up of the table there was not one man in his right mind. By this it appeareth, how rare a matter it was then to drink wine, and a thing to be wondered at to see men drunk. For when the use of wine was first found out, it was taken for a thing medicinable, and not used for a common drink, and was to be found rather in Apothecary's shops than in Taverns. What a great difference there was between the frugality of the former ages, and the luxuriousness of these latter days, these few examples will show. This Cyrus as he ma●…ched with his army, one ask him what he would have provided for his supper, he answered, Bread; for I hope, saith he, we shall find a fountain to serve us of drink. When Plato had been in Sicilia, being asked what new or strange thing he had seen; I have seen, saith he, a monster of nature, 
But one mcale a day used of old.  that eateth twice a day: For Dionysius whom he meant, first brought that custom into that country. For, it was the use among the Hebrews, the Grecians, the Romances, and other nations, to eat but once a day. But now many would think they should in short time be half famished, if they should eat but twice a day; nay rather whole days and nights, be seant sufficient for many to continue eating and quaffing. We may say with the Poet; 
Tempora mutantur & nos 〈◊〉 in illis:  
The times are changed and we are changed in them.   
By the history of the swine (which by the permission of God, were veked by the Devil) we be secretly admonished that they which spend their lives in pleasures and deliciousness, such belly-gods as the world hath many in these days, that live like swine, shall one day be made a prey for the Devil: for seeing they will not be the temple of God, and the house of the holy Ghost, they must of necessity be the habitation of the Devil. Such swine, saith one, be they that make their paradise in this world, and that dissemble their vices, lest they should be deprived of their worldly goods, their offices, benefices, Prebends and dignities, fearing lest they should lose their carnal pleasures. Such swine be some flatterers, that all their life time do nothing but entertain Princes and great States in their errors and pleasures, and that hold for the first article of their faith, that their is no other God but their belly: for all their religion is turned into carnal liberty. As for the law of jesus Christ, they will none of it, it is too full of pricks, too heavy and hard for them. They will not drink of this cup, the drink seemeth to them to be bitter, they must have a jesus Christ apparelled in velvet, more soft, sweet, and delicate: they will none of the austerity of john Baptist; they seek nothing but King's Courts, where all manner of pleasures and delights are: and they have none other care, but how they may live in this world at their ease and pleasure. But howsoever they cover their wickedness, and disguise their conceits, the time will come that all shallbe discovered before the face of God: which was well understood of David, when he said; Lord whether shall I withdraw myself from thy power? where shall I hide me from thy face? If I climb up to Heaven, thou art there; if I go down to Hell, thy hand is there, etc. What Sodom and Gomorrah suffered for their filthy pleasures, is to all men known. Aristotle counselleth men to consider of pleasures as they are going away, which then show themselves so loathsome and full of weariness and repentance, that men the rather by that means will refrain to turn to them again.   

CHAP. III.  
The vanity of Perfumes, and costly unguents. The miserable and fearful effects of Adultery, made manifest in Alexander Medici's, Duke of florence: In the fall of the Roman Tarquins: In Appius Claudius one of the Decemvirate: In the History of Anthony and Cleopatra: In Roderick King of Spain.  
ALI men are not given to like pleasures, but some desire to please one of their senses more than the rest, & some other; as the Poet saith: 〈◊〉 sua quenque voluptas: Everyman is drawn after his own appetite and pleasure: and yet every one hath been found sufficient to be many times the destruction of their followers. Plancus, a Roman, lived very delicately, and took great pleasure to be made sweet with perfumes and pleasant ointments, and being banished 
Vanity and excess cannot be hid.  and driven to hide himself from them that sought him, they found where he lurked by his savours, and slew him.  
Alexander Medici's Duke of Florence was so intemperate 
Alexander Medici's.  in the love of women, that Laurence Medici's his kinsman and especial favourite, having a determination to kill him, to deliver his country from a Tyrant, as he termed him, but chiefly as it should seem, for the desire of glory, could find no better means to bring his purpose to effect (for he was strongly guarded) than to offer his help to win for him the favour of a gentlewoman, his kinswoman or sister, with whom for her beauty and modesty he knew the Duke to be far in love. This Laurence cometh to the Duke in the night, and whispering in his ear, telleth him that with many persuasions and certain promises, he had at last, though with great difficulty, won this chaste woman to yield to his desire, and that the same night she would come to his bed, upon condition nevertheless that the matter should be kept in very great secret, and that which he had in his behalf promised should be faithfully performed. 
Fistula dulce canit volucrem dum decipit auceps:  
To a sweet note the Fowler's pipe is set,  
When he the bird betrays unto his net.   
Which was a certain sum of money that the Duke should lend her to help her husband's necessity, who being a merchant was fallen in decay; this he feigned to be the woman's request, to which the Duke easily yielded as a very reasonable petition. And burning in desire to satisfy his lust, they went presently to a house joining to Laurences house, whither the Duke was used often to go, from whence he made him send away two of his chamberlains that followed him, lest they should find whereabout he went. Thus the Duke being brought into a chamber, and laid upon a bed, he advised him thereto repose himself awhile until the dead of the night were come, and men at rest, that he might the more secretly and safely bring the woman to him. He persuaded the Duke to put off his sword, that he might lie the more easily: which being done, Laurence wrappeth his girdle quickly about the hilts, that his sword could not speedily be drawn, and then adviseth him to take his rest, until he had made all things ready and returned again. So he draweth the canopy close about the bed, and goeth his way, and shutteth the door after him. When Laurence had framed all things to his purpose, he calleth a young man his servant, whom the Duke had before pardoned for man slaughter, and exhorteth him to help him as he had promised, to kill a notable man, and a great enemy of his: that there wanted nothing, but to do it with courage, and not to be terrified with his countenance, there was no danger in the matter. The young man promiseth his help willingly to kill him, whosoever he were, if it were the Prince himself. Thou hast divined rightly, quoth Laurence, it is even he, here we have him fast locked in this chamber asleep: he openeth the door softly, and in they go into the chamber, with one base fellow more, and finding the Prince snorting, Laurence draweth his sword, and thrust it into his side; the Duke being terrified with the blow, casteth himself to the other side, and crept upon his hands and feet under the bed, and as the rest stroke at him, he got forth again, and like lion flieth upon Laurence, and got his left thumb in his mouth and broke it, so as Laurence was fain to call to his companion for help, who at last killed the Duke. And though there was a great noise in the chamber, and the Duke aloud called him traitor, yet none of the house that heard it mistrusted any such matter, because Laurence had craftily accustomed them to the like noise 
A politic 〈◊〉.  in playing with his companions, and throwing stools and cushions about the house, purposely to deceive them at this time. Thus through the desire of this fleshly pleasure, Alexander Medici's was slain by his own cousin and friend, that had none other means to entrap him; and he himself was afterward slain at Venice. Plautus saith, Nox, vinum, mulier, nihil perniciosius homini adolescentulo: The night, wine, a woman, nothing is more pernicious to a young man. One saith, that there is not a more capital enemy given by nature to a man, than pleasure.  
The Bishop of Magdeburge took such pleasure in 
Against immoderate dancing.  dancing, that as he danced on a time until midnight with Ladies and Gentlewomen, he fetched at the last such a frisco, that he fell down and broke his neck, and the Gentlewoman also that danced with him: the just judgement of God.  
There is no greater hindrance to the attaining of felicity than the desire of fleshly pleasures; which hath not only been the destruction of many private persons, but also the ruin of many States and kingdoms. 
Rape the subversion of kingdoms.  Tarqvinius Sextus son to Tarqvinius Superbus King of the Romans, being with his father at the siege of Ardea, sitting at supper with diverse young Gentlemen, there grew a question among them, which of them had the modestest woman to his wife; and as every man preferred his own before the rest; what need these many words, said Collatino husband to Lucretia, when Rome being at hand we may soon decide this controversy? Let us take our horses and gallop presently to Rome, and as we shall find our wives employed, so we shall have cause to judge of their disposition. Every man allowed of the motion, and taking their horses, they forthwith galloped to Rome, being dark-night, and unawares to them, went to visit their wives, whom they found feasting, and passing the time in pleasures. But when they came to Collatinos' house, they found the doors fast shut, and Lucretia spinning in the midst of her maids. Then was the sentence given by all their consents with Collatino, they all commending the modesty of Lucretia. Collatino then being victor, invited them all to dinner 
A looking glatle for Ladies.  the next day. But after their return to the camp, the king's son, being ravished with the beauty and modesty of Lucretia, sought all means how to fulfil his lust. And for that purpose, coming to Rome on a time secretly in the evening, he supped with Lucretia, & dissembling his intent, lodged in her house. When the d●…ad of the night was come, he broke into her chamber, and so craftily undermined her with threatenings of present death, and perpetual shame, that abusing the simplicity of the modest woman, she suffered him to use his will. When day was come and he gone, she sent presently for her father, her husband, and kinsfolks, letting them to understand that a great misfortune had happened to her. When they were come, perceiving by her sad countenance, that all was not well, her husband asked whether all things were safe in the house; she like one in a trance stood silent, unable to answer them a word. But they urging still to know the cause of her heaviness, and what had befallen her, after a little pause being come to herself, her cheeks watered with abundance of tears; What (said she) can be accounted safe to a woman when her chastity is lost? Thy bed, my husband, that hitherto hath been kept unspotted, is now defiled by the king's son, who coming to me yesternight to supper, was courteously entertained of me as a guest, & lodged in my house as a friend, altogether ignorant of his intent: but when we were all at rest, he broke into my chamber, and standing by my bed side with his dagger in his right hand, and his left hand upon my breast, hold thy peace (quoth he) Lucretia, I am Tarqvinius, if thou speak any word, this dagger shall be thy death. Then began he to discover his villainous mind, and mingling threats with amorous words, showed me what pain and torment he had suffered for my sake. But the Gods that never fail to strengthen them that carry an honest mind, gave me sufficient power to resist his treacherous temptations, and by contempt of death, to prefer an honest same before a shameful life. And when he perceived, that I would neither be enti●…ed with his amorous words, nor terrified with his threats of death, he altered his course, and assured me, if I would not consent to his will, he would put a slave naked into my bed; and after he had killed us both, he would make it known to the world, that he found us in adultery. Then the fear of perpetual shame and infamy to me, and to all you my kinsfolks, prevailing more with me, than the terror of death, though my heart consented not, my body yielded to fulfil his lust. And albeit I absolve myself of the fault, yet I will not remit to myself the pains of death, lest any matron of Rome should hereafter take occasion, by mine example, to live when her honour is lost. When she had thus spoken, and taken them all by the hand, requiring them as they were men, not to suffer this villainy, which reached also to them, to pass unrevenged, whilst they were comforting of her, and advising her not to take the matter so grievously, seeing there was no fault where the heart consented not, she took out a knife, which she had secretly hidden under her clothes, and thrust it into her heart. Then was there great cries & lamentation by her 
A masculine Spirit.  husband and friends, and Brutus one of them perceiving her dead, drew the knife out of her body, and kissing the same, did solemnly swear by the blood of that modest woman, he would not suffer that injury to go unrevenged, nor that any king hereafter should reign over the people of Rome: whereunto when the rest condescended, he carried the dead body into the market place, and persuaded the young men to join with him, in revenge of this abominable act, and to expel their king: whereunto they easily agreed, & armed themselves, and would not suffer the king, not any of his to enter any more into the city, and erected a new State, translating the government from a Monarchy to a common wealth. Thus by the incestuous act of this young man, Tarqvinius lost his kingdom, from himself and his posterity.  
By the like occasion of a libidinous desire, after certain years that the Romans had changed their government of two Consuls to ten principal men, they returned it back again from them to two Consuls. For Appius Claudius one of the ten governors was so 
His name was 〈◊〉.  extremely enamoured upon a young virgin that was contracted to a young Gentleman, that when he saw 
Called Claudius.  she would not be enti●…ed with his fair promises and gifts, he entered into a most odious & wicked practice. He caused a young man that he had brought up, as she went forth of her father's house into the town, who was then in the wars, to challenge her for his slave, and to bring her before him, as he sat in judgement, that he by adjudging her to him might by that means have his will of her. This man according to his instructions, claimed her openly in the Court, and said, that she was borne in his house, and stolen from him, and conveyed to the house of Virginius, who falsely took upon him to be her father; which he offered to prove before him, and desired justice, that he might have his slave restored to him again. There was a great concourse of people to see the end of this tragedy, and much murmuring against Appius, whose wicked purpose they began to conjecture. And as her friends desired him, that for as much as her father was absent in service of the commonwealth, the matter might be stayed until his return; Appius answered, that he was contented to defer judgement until the next day, yet so, as he that challenged her might receive no prejudice; which would be, if he should lose the possession of her: and therefore he would take order that he should put in sufficient surety to bring the damsel in place again, when her father was come, and then he would judge her to him that should have best right. At these words, he that should be her husband, pressed to come near to lay hold upon his wife, but being kept out by Appius commandment, he cried out upon his unjust sentence, and told him he would rather dye, than suffer his wife to be taken from him; and after many hot words, Appius perceiving the discontentment of the people, set her at liberty until the next day, and sent secretly to the camp, to some of his friends, to stay her father there. But Virginins friends having prevented him, he came to Rome the same night. The next day when Appius had sitten a while in the place of judgement, before he that challenged the young woman for his slave, spoke any word to demand her, and before her father could come to answer for her, he adjudged her to the young man that challenged her. All men stood 
An unjust judge.  silent, and astonished at his unjust sentence, and the father exclaiming, and railing upon Appius, he that made the challenge offered to take her away as his slave, but interrupted by the lamentable cries of the women that were present, Appius commandeth silence, and a way to be made for him to carry away his slave. Then every one departed with great sorrow and anger, and left the young virgin alone with her master. The father seeing his daughter left alone, void: of all foccour, holdeth up his hands to Appius, and desired pardon for his unreverent speech, and that he might have leave a little to speak with his wife and daughter apart, to the end, that if his wife would say, that she was not his own daughter, but that he had hitherto falsely usurped the name of her father, he would be content to leave her. Appius, supposing he meant as he spoke, licenced them to go aside. Then the father taking a knife secretly in his hand; There is no other meanrs, my daughter (said he) to set thee at liberty but this, and therewith he thrust the knife to her heart. And 
A cruel pity.  looking up to the judgement seat where Appius 〈◊〉; To thee Appius (quoth he) and to thy he●…, 〈◊〉 crate with this blood: Then was there great lamentatlon and outcries among the people, and the women crying; Is this the comfort of bringing up our children? Is this the reward of chasticie? And though Appius commanded Virginius to be apprehended, yet he escaped, and went to the camp, where the unjust sentence of Appius was so much detested, and the necessity of the father's fact so much lamenred, that they 
The end of the 〈◊〉.  came armed to Rome, & deprived the ten Magistrates, and altered the form of government to two Consuls again, and cast Appius in prison, where for sorrow and shame he ended his days.  
Antonius a famous Captain, and one of the 〈◊〉 governor's of the Roman Empire, through the 
Octivian, 〈◊〉, and Lepidus 〈◊〉 the 〈◊〉.  pleasure he took in the fond love of Cleopatra Queen of Egypt, lost not only his fame and rule which he had over diverse kingdoms and countries, but his life also, and hers, upon whom he was so much besotted. This Antonius married with the sister of Octavian, another principal governor of the Roman Empire, that after was called Augustus Caesar. But the lascivious eatisements of Cleopatra made such an impression in the flexible disposition of Antonius, that he little regarding his own wife, gave himself wholly to the love of Cleopatra, which was the chief cause of the ruin of them both, and the advancement of Octavian to the Monarchy of the world. For Octavian conceiving great displeasure against Antonius for his sister's cause, gathered together a great navy to make war upon him, who had made the like provision to encounter with Octavian. These two mighty potentates, with two huge navies, wherein were assembled the forces of all the Princes adjoining to their aid, met together with like will and power, but not with like fortune. For in the beginning of the fight, Cleopatra, who accompanied Antonius with the Egyptian 〈◊〉, fled back again to Alexandria, from whence they came: which when Antonius saw, being overcome rather with the blind love of the Queen, than with his enemy's forces, followed after her, and left the victory to Octavian, who pursued them both to Alexandria; where Antonius being arrived, and perceiving his navy to join with his enemy, & at the same time also forsaken of his horsemen, he cried out as he went in the City, that he was betrayed to them by Cleopatra, to whom for her sake he became an enemy. Which when Cleopatra heard, fearing the fury of Antonius, she shut herself in her sepulchre, which she had before so artificially prepared, that being once made fast, no man could easily enter into it, without the help of them that were within, and sent word to Antonius, that she had slain herself. After Antonius was come to himself, hearing and believing this evil news; Why stayest thou Antony (quoth he) the only cause that was left to thee to desire life, fortune hath now taken from thee: and so entering into his chamber, and unarming himself, O Cleopatra (quoth he) I am not sorry for the lack of thee (for I will be by and by with thee) but that so great an Emperor as I am, should be furmounted in fortitude by a woman. Then Antonius turning to his man Eros whom he had provided before to kill him if need were, required him to perform his promise. Eros taking his sword in his hand, and making as though he would strike his master, suddenly turned the point to his own body, and thrust himself through, and fell down dead at his master's feet. Which when Antonius saw; well done Eros (quoth he) thou hast aptly taught me by thine own example, that thou couldst not find in thy heart to do it thyself, and there with he thrust the sword into his own belly, & cast himself upon his bed. Antonius perceiving that his wound was not present death, desired his servants to kill him, but they refusing & running forth of the chamber, he raged and cried out like one that had been mad, until one came that Cleopatra had sent to bring him to her. When he heard that she was alive, he greatly rejoiced, and was carried presently to her 〈◊〉, where the Queen with two other women which she had ●…here enclosed with her, let down cords, out of a window (for the door she would not open) and with great labour drew him up half dead into the sepulchre. A more miserable and lamentable sight (said they that were present) was never seen. When the women had drawn him into the sepulchre, and laid him upon a bed, Cleopatra began to rend her garments, to rear her hay●…e, to scratch her face, crying out upon her lover, her Lord, her Emperor, and so employed herself in bemoniug him, that she seemed to forget her own misery. Antonius used all the means he could to comfort her, advising her to provide for herself, and her own matters if she could do it without dishonour, & not to mourn for these last calamities of his, but rather to think him happy for his former felicity, that was of all other the most famous and mightiest man; and that now it was no disgrace for a Roman to be overcome of Romans. After which words Antonius began to yield up the ghost. When Caesar heard of Antonius death, he sent Proculeius presently to Cleopatra, with charge, to foresee that she might come alive into his power, meaning to preserve her for his triumph. But after he had talked with Cleopatra, and perceived that she would not let him into her sepulchre, he caused ladders to be set to to the window, where Antonius came in to her; and whilst another held her in talk, he with two of his servants conveyed themselves secretly into the sepulchre. Then one of the women crying out; oh unhappy Cleopatra, thou arttaken alive, she turned about & espying 〈◊〉, took a sword which she had ready, and offering to kill herself, he steppeth hastily to her and laid hold upon the sword, & told her, that she did wrong to herself, & to Caesar, that went about to take away the occasion from that mild and merciful Prince, to show her favour. When they had gotten her out of the sepulchre, after a few days, Caesar came to see her, of whom she obtained leave, to celebrate the funerals of Antonius after her own mind. And when she had prepared things ready to bury him with such pomp as the time then served, she, with some other of her favourites, came to the sepulchre, & bowing down toward the ground; O my friend Antony (quoth she) I buried thee not long sithence with free hands, but now I do sacrifice to thee a captive, under safe custody, lest this slave's body should perish by weeping and lamenting, which is preserved to none other purpose, but to triumph over thee. Thou must look for none other sacrifice, nor honours; for these be the last thou must have of Cleopatra: whilst we lived, no force was able to separate us, but now that we are dead, it is to be doubted lest we shall change places, that thou a Roman, shalt lie in Egypt, and I an Egyptian, in Italy. But if the Goddess there, be of any power or virtue, suffer me not to be led away alive, nor to triumph over thee, but receive me to thee into this tomb. For of an infinite number of miseries wherewith I wretched woman am oppressed, there is none so great or grievous to me, as this little time that I have lived without thee. After she had thus bemoaned herself with him, and embraced the tomb, with many teats, she went to her dinner, that was provided for her very sumptuously. After she had dined, and sent letters to Caesar, she avoided all other from her, and went into the sepulchre with the two women only, and shut fast the door. As Caesar was reading her letters, wherein she bewailing her estate, made lamentable petition to him, that she might be buried with Antonius; he mistrusting, as the truth was, that she had determined to destroy herself, sent presently to stay it, if it were possible. The messengers hastening them to the sepulchre, found the watchmen there, mistrusting no such matter. But when they had broken up the door, 
Pride in in death.  they found Cleopatra dead, laid in a bed of gold, attired like a Queen, one of the women lying dead at her feet, the other half dead was putting the Crown upon the Queen's head: and being asked whether this were well done; Yea, said she, very well done, and as best becometh the progeny of so many Kings, and therewith fell down dead. The fame went diversely of the manner of her death. Some said, it was by a venomous worm called Aspis, which was brought unto her among the leaves of a figtree.  
The desire of the like fleshly pleasure was the destruction of Spain, which the Paynims recovered from the Christians. For, in the Reign of King Roderick, there was a Prince in Spain, called julian Earl of Cepta, who had a daughter of excellent beauty & wisdom, called Caba: this damsel being sent to the Court to attend upon the Queen, the King fell so extremely in love with her, that perceiving she would not be enticed to agree to satisfy his inordinate desire, he took her away by force, and deflowered her in his Palace. The which when Count julian understood, he received thereof such grief, that he determined to revenge so great an injury upon the Kings own person. But dissembling the matter, that he might have the better opportunity, when the King sent him with an army to make war upon the Moors, who then invaded the borders of Spain, he practised with the King of the Moors, to send over an Army, promising to bring all Spain under his obedience; which being done, the Moors with the Count's aid, joined in battle with King Roderick, and after great spoil done to the country, overthrew him, with all his nobility and army; so as the King could never after be found quick or dead: and the Moor's not long after became masters of all Spain.   

CHAP. FOUR  
Lust, the occasion of many mischiefs, and unnatural acts: Instanced by Hippolytus Cardinal of Este: And Galeace a Gentleman of Mantua: Of Pyramus and Thysbe: Histories of men made ridiculous by dotage: The miserable end of Abusahid King of Fez, and others. Stories of lascivious Friars, and a Parish Priest: Of the Tyrant Aristotimus: The 〈◊〉 love of Antiochus son to King Seleucus: Of Charles the sixth King of France: Of the Emperor Commodus: And, that in voluptuousness no felicity can consist.  
WHen men let lose the reins of their affections, and suffer themselves to be overcome with amorous passions, neither fear of God, nor respect of men, nor regard to their own safety, for the most part, restraineth them from attempting all manner of impieties, to effectuate their dissolute desires. Such passions excited Hippolytus Cardinal of Este, to commit a most cruel and unnatural act against his own brother. This 
A 〈◊〉 Cardinal.  Cardinal, or rather carnal, and his brother, were both extremely in love with one woman, and perceiving that she affected his brother more than him, he asked her the cause: she confessed that the beauty of his eyes, alured her liking more than all the rest. The Cardinal departing in a great fury, watching for opportunity, found his brother on a time a hunting; and compassing him about with his followers, made him alight from 
An 〈◊〉 brother.  his horse, and caused his footmen to pluck his brother's eyes out of his head, he beholding the matter whilst it was doing, contrary to all humanity. 
Nonbenecum sociis regna Venusque manent:  
Kingdoms and Concubines brook no competitors.   
That act was no more wicked, than this was foolish. Galeace, a Gentleman of Mantua, courting a damself with whom he was in love, as they stood upon a bridge, said, that he would suffer a thousand deaths for her service, if it were possible. She in jest commanded him to cast himself into the River; which he presently did, 
A foolish lover.  and was drowned.  
The like fond love brought Pyramus and Thisbe, a young man and maid to the like end. These two young folks were exceedingly in love together: and perceiving that by the suspicion of their parents, they 
〈◊〉. 〈◊〉.  could not satisfy their desires, they agreed upon a certain day to meet in a place afer off; where Thisbe chancing first to come, finding there a Lion, she hid herself for fear, leaving behind her (for haste) the things which she did wear upon her head: which being taken away by the Lion, and found by Pyramus, supposing his love was devoured by the Lion, he slew himself. Thisbe not long after returning to the place appointed, and finding her lover dead, slew herself with his sword. But this love that followeth, wrought not so evil an effect.  
A French Gentleman lying with his love a Courtesan in Rome, as he was in the morning about to put 
A ridiculous lover.  on his chain of gold, which was wont to come four times about his neck, it would then go but three times. about. And as he was musing with himself how this matter should come to pass, the Courtesan (who had untied secretly the links, and stolen part of the chain away) made show as though she marvelled why he looked so sad, and asked the Gentleman whether he felt any grief: It seemeth (quoth she) you have taken some cold, because your head is waxed great, and your face swollen; and therewith she put a glass in his hand of that sort that maketh things show greater and larger than they are indeed. The Frenchman looking in the glass, believing that his head was swollen, and that he was fallen into some strange disease, left musing upon his chain, & bewailed himself afterward to his friends, as though he had been dangerously diseased.  
There was a young man in Friburge so desirous of the company of a young maiden, with whom he was in love, that being promised by a Necromancer, he should enjoy her company, and for that purpose withdrawing themselves into a secret place of the house, he caused the devil to show himself to them in likeness of this Virgin; and when the young man offered to 
No 〈◊〉 with the 〈◊〉.  take her by the hand, the spirit casteth him against the walls, and slew him, and cast his carcase with such violence at the conjurer, that he lay half dead a great while.  
Abusahid King of Fez, by the report of Leo of Africa, was slain, and his six children by his Secretary, for abusing his wife. In the time of Philip the Fair, King of France, two Knights were flayed alive for whoredom with the Queen of Navarre, & the Countess of March, and they condemned to perpetual prison.  
julius Caesar that great Monarch, after he had made conquest of Germany, Spain, France, England, Italic, Greece, and of Pompey his enemy, had like to have suffered 
Love captives conquerors.  a shameful death, through the pleasure he took in the fond love of Cleopatra, whose company to enjoy, he went to Alexandria in disguised apparel, where an Eunuch and a child were like to have slain him, if he had not cast himself from an high tower into the sea, and saved his life by swimming to his camp, under the galleys of his enemies.  
These passions of love do work wonderful and strange effects, in many that yield themselves to be overcome by them. Historiographers report of a young 
The like we read of Rygnialion.  man in Athens, of very good parentage, and rich, that was so enamoured upon an Image of Marble, very artificially made, and set up in a public place, that he would embrace it, and make love to it, as though it were a living Creature; and could not endure it to be out of his sight, but always remained by it. And if it chanced him to be from the Image, he would weep and lament so grievously, that it would pity any hard heart to behold him. This Passion grew so strong in him, that he made suit to the Senate to sell the Image to him, for such price as themselves would demand, that he might remove it from thence to his own dwelling place. But the Senate denying his request, because it was a public thing, he caused to be made a rich Crown of gold, with other jewels and sumptuons attire, and put it upon the Image, which he beheld and adored in such extremity, that the people being moved at his folly, forbade him to come any more near it: whereat he conceived such grief and displeasure, that he killed himself. 
Durius in terris nihil est quod vivat amante, 
Prop.   
Nec, modo si saplas, quod minus esse velis:  
None suffers more than they that love profess,  
Which, the more wise we are, we practise less.   
And though this be very strange, yet that which credible Authors write of the King Xerxes, is more strange, or rather monstrous. They report that he was so far enamoured upon a Plane tree, that he would make love to it, as if it had been a very fair woman.  
The desire of this fleshly pleasure brought forth a most vile and wicked sect, among the Friars and religious men at Naples, in the time of Pope Egidius. As 
Lecherous Friars.  there happened a dissension among the Popes, these Friars, in contempt of Christian Religion, would assemble themselves together in the night, both men and women, in caves and secret places, fit for their purpose: where, to cover their villainy with some show of honesty, the Priests that were among them would sing Psalms, after the manner of Christians. Which being finished, the Priests, as it were beginning a Sermon, would say something to confirm their wicked error; the effect of whose speech should be, That above all things Charity ought to be embraced: which, by the testimony of holy Scripture, was the head of all virtues; and that the principal exercise of this Charity among men, (God himself being Author thereof) 
Horrible blasphemy.  consisted in the coupling together, by the holy Ghost, of male and female, in the work of Venus. And when every man had defiled that woman (the lights being put out) whom before he had set his eyes upon, than the divine service was finished. These men taught publicly, that this was not the Testimony of Christ, My peace I give unto you, my peace I leave unto you: But this, Increase and multiply, and replenish the earth. And if any of these women happened to be with child, the Priests commanded the child to be brought to them, who assembling together in a place appointed for their sacrifices, after a solemn sort, would burn the infant to ashes, which they would gather up and keep in a pot, as a holy thing. And when any new Priest was to receive Orders by them, he must drink of those ashes in wine. And when their chief Bishop happened to dye, to avoid envy, and that a new might seem to be chosen to supply his room, rather by some divine power, than by themselves, they would command the mother of some child borne in that wicked sort, to bring it to some of their secret places appointed for that purpose, and the Priests as they sat (the people standing by) would take the child, and deliver it from one to another, every one bruising it with his hands, continuing this order still, until the poor wretch were killed: then in whose hands it died, that was the man that must be the chief Bishop. These be the effects that the desire of fleshly pleasures bringeth forth. 
Quip nec ira Deüm tantum, nec tela, nec hosts,  
Quantum sola noces animis illapsa voluptas?  
Not the god's wrath, steel, nor the enemy can  
Do so much hurt, as only lust, to man.   
Many lewd devices have been invented by them, to effectuate their purpose, that have given themselves to satisfy their lusts with the pleasures of the flesh. In a village not far from the mountains of Savoy, inhabited with a rude and ignorant kind of people, there was one chosen to be their Parish Priest, only because he could read, more meet to drive the cart, than to serve in the Ministry. This man grew in such favour with those rude people, that almost all the women used to make him their gossip; with whom by that means he became very familiar, but especially above all the rest, he was in favour with a poor man's wife, called Lisetta. This man was much troubled in mind, to see his wife so great with the Parish Priest, and being jealous not without cause, he forbade his wife all Priest's company. Sir Morice (for so he was called) being much out of quiet, for lack of his gossip's company, sent an old Witch to consult with her, how they might come together again after their accustomed manner. My daughter (quoth she) I see your mind is much troubled, your friend is in the like perplexitic, because he cannot enjoy your company as he hath done; and I myself having felt the like passions in my youth, seem to feel in myself the pains of your sorrow. But now the matter standing upon these terms, some remedy must be found: Dare you fain, that you are possessed with a spirit? O my mother (said the young woman) I could willingly play that part artificially enough, if I thought that could bring our purpose to pass. When the old Witch had instructed 
A wicked imposture.  her what to do, Lisetta at the time the Priest was at Mass, began to stare with her eyes, to wring her hands, to foam at the mouth, and to howl like a wolf. The foolish people beholding this unwonted sight, ran to wonder at her, supposing she had been possessed with a spirit. Her husband likewise lamenting her miserable estate, supposing her to suffer great torment, laid aside all suspicion, and ran, like one that had been out of his right mind, to the Priest's house, desiring him to take the pains, by his exorcisms, to drive this wicked spirit out of his wife. Sir Morice counterfeiting great sorrow for her torments and pain; O my Gossip (quoth he) your overmuch frowardness to your wife and jealousy without cause, hath brought her to this; the like whereof happeneth sometimes to women of greatest honesty: and so taking his stole and other instruments for his conjuration with him, to the sick woman he goeth: and after he had mumbled softly to himself many prayers, he asked the spirit who he was. Lisetta being sufficiently instructed by the old bawd, answered with a low hoarse voice; I am the spirit of this young woman's father, condemned to this penance for ten years to pass out of one body into another. The husband hearing him to be the spirit of his father in law, besought himearnestly to depart out of his wife, & to torment her no more. The spirit answered him; I will go forth of this woman, and I will change my lodging, and enter into thee. Then the poor man, terrified with 
Silly men soon fooled  this hard sentence, embraceth the Priest about the neck, and lamentably desired him to show, whether he knew any way how he might avoid this severe sentence, by prayers, by fasting, by alms, or by any other good deeds. Lisetta being glad to see this matter frame so well to her purpose; My friend (said she) your poverty will not suffer you to do that were requisite to avoid this sentence, and therefore in place thereof, you must visit forty Churches, and say many prayers in every of them with good devotion, by which means you shall obtain pardon of God for your sins, otherwise you can never escape God's ordinance. This penance Lisetta laid upon her husband, that by reason of the far distance of those Churches one from another, in that pilgrimage, there might be time enough to quench the fury of the spirit. But that all things might be done without fear and suspicion, in her counterfeit voice she blameth him for the wrong he hath done his gossip, suspecting him without a cause, a holy man, whose prayers were greatly acceptable before God, and advised him whilst he was in his pilgrimage, to commit the charge of his wife to this holy man. The poor fellow hoping in this sort to be released from the pains of Purgatory, desired forgiveness upon his knees of the Priest: which being without great difficulty obtained, he proceedeth on his pilgrimage, lest some worse matter might happen to him. In the mean time, Sir Morice employed all his diligence, both day and night, that this spirit being chased out of her, another might supply his room. Which being turned into the form of a young living child, her silly husband thought himself, after his return from his pilgrimage, to be thereof the natural father, that had least interest in it. Thus are they carried away from all respects and duties both to God and men, that give themselves to satisfy their lusts with fleshly pleasures. Saint Gregory saith; Momentaneum est quod delectat, aeternum quod cruciat: That which delighteth is momentany, but that which tormenteth is eternal.  
Aristotimus, under the favour of King Antigonus, exercised tyranny over the Eleusiens', and as he was evil given, such choice he made of his favourites. Among the rest there was one Lucius extremely enamoured upon a fair young maiden, daughter to a man of good account: and that he might have his pleasure of her, he procured the tyrant to command her parents to send her to him. The father fearing the displeasure of the tyrant, he & his wife used persuasions to his daughter to go to him. The young virgin that had been virtuously brought up, fell down at her father's feet, and in lamentable wise embracing his legs, besought him with tears, that he would not suffer her to be dishonoured. She would prefer her honour before her life, and would rather choose to suffer any kind of death, than to be so shamefully dishonoured. The father and mother being greatly moved with the lamentation of their daughter, wept bitterly, and made some stay of their resolution. Lucius perceiving her not to come, unpatient of any delay to fulfil his beastly lust, went to her father's house, where he found her upon her knees, holding her father's legs fast in her arms, and with great threatenings he commanded her to arise, and to follow him; but the young maiden renewing her lamentable complaints, and refusing to go with him, he tore her clothes in pieces, and stripped her naked, and beat her cruelly. The parents beholding this 
Lust turns to Tyranny  woeful sight, besought him upon their knees, that he would have compassion upon her, and them. And when they saw no hope of favour in this cruel man, they called upon the gods and men for help: wherewith he fell into such a rage, seeing he could not have his will, that he drew his sword, and thrust it through the young woman, as she held her father's legs in her arms. But this beastly fact so little offended the Tyrant, that such as showed any mislike to the matter, he either put to death, or banished: which purchased him such hatred of all men, that certain of his subjects not willing any longer to endure his tyranny, conspired together and slew him. His wife hearing of the tumult of the people, shut her into her chamber, and strangled 
Tyranny rewarded.  herself. The like death suffered two young women his daughters marriage-able, having liberty to make choice of their own death.  
But the love of Antiochus son to King Seleucus was much more commendable, and used with greater modesty. For being extremely in love with his mother in law his father's second wife, yet shame fastness 
Incestuo●… love.  and modesty made him so dissemble his vehement passion, that he made choice rather to die, than to discover his affection, suffering himself by little and little to pine away, until his body was almost dried up. And as he lay languishing in manner like a dead body, his father, lamenting the pitiful estate of his only son, desired Erasistratus, an excellent Physician, to use all his skill to find out what his son's disease should be, with large promises of reward. This man sitting by the young Prince, observed that ever as the Queen came to visit him, his blood would rise in his face, his pulse would beat with more force, and all his body would seem to quicken, & revive, and as she departed from him, he would wax pale, his pulse would beat weakly, and would return to his former state again; which when he had diligently observed two or three times, he perceived that his discase was the passion of love. And coming to the king, who was desirous to hear whether he had found the cause of his son's sickness; he told him, that his son was in love with a woman, but such an one as he could by no means have, which was the only cause of his sickness. Then he being glad it was no worse, hoping that whosoever she was, he would by some means obtain her for him, though it cost him a great part of his kingdom, desired to know who it was that his son was in love with. It is my wife, quoth he. And will you, said the King, whom I have favoured so greatly, deny her to my only son, and lesser him to perish that is my only comfort, and useth such modesty, that he had rather dye than bewray his affection, by which it appeareth he is violently carried against his will, and then making earnest petition to him to save his son's life, with promise of great reward. Your request, said the Physician, is not reasonable; make the case your own, Would you be content, if it were your wife he were in love with, whom you affect so tenderly, to leave her to him? Yea, quoth the King, with all my heart, & I would it were in my power so to save his life. It is even your wife (said he) with whom your son is in love. Then 
An indulgent father.  the King greatly rejoicing that it was in him to restore his son to health, married his wife to his son, his fatherly affection prevailing more, than the tender love of his wife.  
Saint bernard, lamenting the miserable estate and condition of men, that gave themselves to the pleasures and delights of this world; O man (quoth he) naked and blind, that art made of humane flesh, and a reasonable soul, be mindful of thy miserable condition; why departest thou from thyself, and troublest thyself with extern things, and art lulled asleep, in the vanities of the earth, and drownest thyself in the transitory pleasures of the world? Dost thou not consider 
An holy medication.  that the nearer thou approachest to it, the farther thou departest from thy God? the more thou thinkest to win without, the more thou losest within; that is, thyself which is or greater price? the more careful thou art of temporal things, the more want thou hast of spiritual things? Thou settest all things in good order, and makest none accounted of thyself. There is not a beast but thou tamest, and thyself remainest without a bridle; thou art vigilant in all things, but in thine own matters thou art fast asleep. The desire of base things hoyleth in thy heart, and in the mean while heavenly things lieth quenched. The nearer thou comest to thy death, the sarther thou goest from thy salvation. We should take heed lest that curse fall upon us, that the Prophet Isay speaking of the careless nobility and gentry of the jews, that gave themselves to banqueting and pastimes, without consideration of their duties towards God, a matter usual enough, and too much in these days: The lute and harp, saith he, and timbrel and shawm, and good wine aboundeth in your banquets, but the works of God you respect not, nor have any consideration of his d●…gs. Then followeth; Therefore hath Hell enlarged his soul, and opened his mouth without all measure or limitation, and the stout, and high, and glorious of this people, shall go down into it.  
And that it may appear, how many that give their delight to pleasures and vain pastimes, through their own vanity and foolishness, are brought strangely to their ends, when they are in the midst of their jollity. The French King Charles the sixth, his mind being distempered, committed the government of his Realm to others, and gave himself to pastimes: there chanced a marriage to be solemnised in his Court, where 
Carriage not becoming a King.  the King was disposed to make himself and others merry, he put off all his apparel, and disguised his face like a Lion, anointing his body with pitch, and flatned staxe so artificially to it, that he represented a monster, rough, and covered with hair. When he was thus attired, and five others as wise as himself, they came into the chamber among the Lords and Ladies, dancing and singing in a strange tune, all the Court beholding them. The Duke of Orleans, whether that he might better see, or for some other toy, snatched a torch out 
A miraculous accident.  of a man's hand, & held it so near the king, that a spark falling upon him, set them all on a flaming fire; two of the five companions were miserably burnt in the place, crying and howling most pitifully without any remedy; other two died in great torment two days after; the fifth running speedily into a place where was water and wine, to wafh himself, was saved; the King having more help than the rest, before the flame had compassed his body round about, was saved by a Lady that cast her train and gown about him, and quenched the fire.  
The Emperor Commodus, among other his vain toys & pleasures, when he beheld the Goddess Ifis painted with naked breasts, he caused the breasts of the Priests of that Temple to be scratched with a horse comb, saying, that it were no reason their Goddess should have 
Vain curlositie.  naked breasts, and theirs to be covered. And seeing the Goddess Bellona painted with a broken Arm, he caused the right arms of the Priests that guarded her Temple, to be put out of joint, affirming, that forasmuch as their Goddess had a broken arm, her Priests ought not to have their arms whole and sound. But his vain pleasures, joined with tyranny, was so offensive to the people of Rome, that the night before he intended to celebrate the feast of their God janus, Commodus determining to show himself in the habit not of an Emperor, but of a Gladiator, or sword player, was murdered. Many of all estates be so addicted to please their senses with the vain pleasures of this world, that they will not trouble their heads with any thing but sports and pastimes; of whom it is written, They esteem this our life to be but a play-game. And in another place; They live as securely without care and cogitations, as if they had the good works of just men to stand for them. But what saith the holy Ghost? Hoc vanissim●…m; this is vanity and foolishness in the highest degree. Aristotle saith, that there are three 
Excellent observations.  things which change a man's nature and condition, Lordship, a Woman, and Wine. The old Romans had a Law, that a wise man being a public loose-liver, should be more grievously punished than a secret murderer; because he killed but one, with the sword of his anger; the wise man killed many, with the example of his life. And one said, that there are three things which hasten a man to his end before his time; a young woman, excess of eating and drinking, and unwholesome air.  
Beware therefore thou be not alured by their false shows, to seek felicity in Pleasures: for he that accustometh himself to them, will hardly be brought to forbear them; and then is he throughly in the estate of infelicity, whom unhonest things do not only delight, but also please: for there is no place left for remedy, when vices be converted into manners. Wherefore if thou find thyself affected or addicted to any of these Pleasures that draw men into infelicity, withstand them at the first, after the Poet's counsel, before they have taken root, and grown into a custom. 
Principiis obsta, serò medicina paratur,  
cum mala per longas invaluëre moras:  
Look at the first unto thy sick estate,  
Oft (being delayed) the medicine comes too late.   
And if thou be strongly given to any such pleasure or delight, though not unhonest, which thou canst not altogether forbear, use the same then with as great modesty, and also as seldom, as may be. Sal●…oxes giveth good counsel; that these things should be by all means avoided: Sluggishness from the body, ignorance from the mind, gluttony from the belly, sedition from the Commonwealth, discord from the house, and intemperance from all things.  
By this which hath been said, it appeareth, how far they are deceived, that think the felicity of man, or his 
In voluptuousness there can be no felt  Sunomuns bonuns, to consist in voluptnousnesse: and into what infelicity they have fallen, that sought happiness among pleasures; whereby they not only have procured their own destruction, and the ruin of Monarchies and Kingdoms, but also through desperation and guiltiness of conscience, contrary to nature (by instinct whereof all living creatures have a desire to defend and preserve themselves) using a mischief for a remedy, have laid violent hands upon their own persons: which may serve us for a document, to seek felicity some other where than among pleasures, which is common to brute beasts, and hath been to those that have used them, shame and dishonour during their lives, and perpectuall infamy after their death. But because we said before, that riches was another thing which many greedily sought after, and therefore seemed therein to put their felicity, let us prosecute our discourse, and see what reason men have to hold that opinion.    

THE FELICITY OF MAN, OR, HIS SUMMUM BONUM. THE SECOND BOOK.  

CHAP. I.  
The commendable Temperance of the former ages; and how they were free from avarice: A Competency sufficient preferred before surfeit, and wisdom before wealth: Of Gyges' King of Lydia, and Aglaus Psophidius: Of the Oracle and the attempt of Brennius against Delphos: The Sacrilege of Dionysius King of Syracuse: The Avarice of Pygmalion King of the Tyridns: with the storec of Queen Dido: Of Venda and Helen Queens of Russia: Of Decebal King of Dacia, and Vislar King of Gothland, etc.  
This is another thing which men generally seek after, with such earnest labour, and greedy desire, that they seem to esteem that for felicity itself, or the means to attain to it. And though some men desire to lead their lives in pleasures, others in honour, the rest according to their several inclinations, yet all desire riches, as the Poet truly saith; 
Diversas bominum videam cum sparsa per arts  
Ingenia: est cunctis ars tamen una viris:  
Omnibus ideas ani●… grates sibi quarere 〈◊〉  
Omnis inexhaust as undique poscitopes:  
When I behold the wits of men inclined  
To diverse arts: yet all of them I find  
In this one art to meet; To shun no pain,  
To hoard up money, gaping still for gain.   
But the felicity of man, or his greatest good, cannot consist in Riches, which is subject to so many adventures & accidents of fortune, and so easily lost; it must be some other thing that is more stable and permanent. Coin of gold and silver was but the invention of man, for the commodity of life: for, a time there was when 
That age was called the golden.  the use of money was not known, but exchange was made of one thing for another, and possessions were not divided, but all things were common; and in some countries it is so at this day. Yet the felicity of man was then the same as it is now. If riches were good, it would make them good that possess it, but none are made good by it, many are rather made worse; which being gravely considered of Lycurgus King of Lacedamon, he banished gold & silver out of his kingdom, and turned his coin into iron. By which act he delivered his people from two notable vices, and enemies to a commonwealth; besides many other, from theft and bribery; for who would steal that which was little worth, and could not be carried away, but in the sight of all men? For he had so ordered the matter, that a great mass of Iron turned into coin, should be of small value. And therefore no Magistrate could receive any bribe, but every man must see it, a cart load being of very small value. Sir Thomas Moor in his Utopia, preferreth Iron, as a more necessary metal to a Commonwealth, before gold or silver, which he employeth to base uses. This English Poet curseth, not without cause, the first finder of this scurf of the earth, which hath been the occasion of an infinite number of mischiefs. 
We worth the wight that first delude the mould  
To find out the Mine of silver and gold:  
For when it lay hid, and to us unknown,  
Of strife and debate the seed was unsorvue.   
Our Saviour Christ teacheth us, how far they are deacoived that set their felicity in riches, by the similitude of a Camel, that may as easily pass thorough the eye of a needle, as a rich man may enter into the kingdom of heaven. And again, Lay up your treasure in heaven, etc. Riches is rather desired for some other thing, than for itself: of some the rather thereby to attain to honour; of others to live in pleasure: and then cannot felicity be said to be in riches. For that thing, wherein felicity doth consist, must be the last end, and greatest good; and all other things must serve for that.  
Let us look into the estate of such as wallow in wealth and riches, and that of a poor husbandman, that hath no more than is sufficient to serve his necessary uses, and by comparing them together we shall see, that his countenance is more cheerful and merry, and laugheth more heartily and often, than the rich; he eateth his meat with a better appetite, and digesteth it with a better stomach; hunger is his sauce, beef and 
The Commodities of temperance  bacon is as pleasant in his taste, as the partridge & pheasant is to the rich; small drink is to him, as delicate wine to the other: because the appetite, & not the meat & drink giveth difference to the taste: as appeared by the example of that mighty Monarch Darius, who flying from Alexander the Great, being very dry, drank very foul water, and said afterward, he never drank better drink; the reason was, because he never thirsted throughly before. P●…olomy likewise king of Egypt, as he was a hunting, and lost his way, being hungry, he went into a shepherd's house, where, for lack of other things, he was driven to care rough brown bread, affirming after, that he did never care better meat; because he never throughly felt hunger before. This poor man's body is 
Hunger the best lauce.  more healthful, and free from many diseases, to which the rich man is subject by his easy and delicate life; his head is not so full of cares, and if any happen, they vanish away quickly, like a thin cloud; whereas they who by their riches are called happy, rather make show of mirth, than are so from the heart; their minds being oppressed with continual cares, to keep, or bestow that they have gotten, and to get more; which maketh him wake, when the other sleepeth sound. And so much the more unhappy the rich man is, that he must sometimes dissemble his sad and troubled mind, and make show as though he were in great happiness, when indeed he is rather in misery. What wealth and riches is comparable to health of body, and quietness of mind? It is better, saith Photion, to live lying upon the ground with a good and quiet mind, than troubled in a bed of gold: which the Poet seemeth to confirm; 
Si ventri bene, si laters est, pedibusque tuis; nil  
Divitia poterunt regales addere majus.  
Non domus aut fundus, non aris acervus & auri,  
Aegroto domini deduxit corpore febres;  
Non animo curas.  
If thou feedest well, if feet and back be clad,  
What to thee more can Kingly riches add?  
Not house, not land, not heaps of gold and treasure,  
(When sickness of thy body hath taken seizure)  
Can thence remove it, neither canst thou find  
Virtue in them to cure a troubled mind.   
Nature requireth but three things; to be defended 
Nature contented with little.  from hunger, thirst, and cold; all which this poor man we speak of, enjoyeth fully: the rest are superfluous, & unnecessary to happiness of life. There is no greater 
Cicero.  sign of a base and wretched mind, than to love riches. One great hindrance to felicity, besides many other, riches bringeth, for the most part, to them that possess it, that they are never content with that they have, but always desire more. Qui mulium habet, incipit plus 
Soneca.  posse: He that hath much, beginneth to be able to have more; and then a will never faileth to join with ability: whereof ensueth the notorious vice of covetousness, a capital enemy to felicity; for without contentment, no man can enjoy that happiness we look for in this life. Great travel have the poor men that want all things, but much more have the rich men that are content with nothing. Riches were greatly to be desired, if felicity were to be bought. But a mind free from all perturbations, and content with his own estate, cannot be bought with gold nor silver. For contentation is not procured by abundance of riches, but is rather gotten by taming and mastering our own desires and affections. He is not happy (saith Seneca) whom the common sort calleth happy, that hath great store of goods, but he whose goods are in his mind; that seeth no man with whom he would change himself and his fortune; that estimateth a man by that part, by which he is a man of a sound judgement; not to be terrified or made afraid with every wind, that dependeth not upon the uncertain accidents of fortune, but upon himself. Socrates espying a very rich man, and proud withal, but endued with no virtue; Here is (quoth he) a horse covered with a caparison of cloth of silver. And Diogenes likened a rich man unlearned, to a ram in a golden fleece. Solomon saith, If riches be a possession to be desired in this life, what is richer than wisdom, that worketh all things? A Senator of Rome said to Sylla, that vaunted of himself in the Senate; How can you be a good man, that had little or nothing left you by your father, and yet in so short time are become so exceeding rich? The life of a poor man is compared to a navigation made by the sea coast, where they may at their pleasure get them into safe harbour, and cast anchor when they see any danger at hand: And the life of a rich man, to them that sail in the main sea, far from land; who if a tempest chance to arise, are in danger to be swallowed up of the sea, without any means to save themselves: which the Poet seemed to espy, when he said; 
O fortunatos nimiùm sua si bona norint  
Agricolae!—  
O Husbandmen, too fortunate,  
If you but knew your best estate.   
Valerius Maximus reporteth, that Gyges' king of Lydia being puffed up with pride through his riches, flattered himself so much, that he thought no man equal to him in felicity. And yet not satisfied with his own opinion, he thought to have it confirmed by the Oracle of Apollo, whom when he asked whether any were happier than he; answer was made him by the Oracle, that Aglaus Psophidius was more happy than he. This man 
Modest poverty preferred before superfluous plenty.  was one of the poorest men in all Arcadia, and though he were old, yet he never went forth of the village where he was borne, but contented himself with his mean estate, and the fruits and pleasures of a poor country life. By which answer, to him that so insolently gloried in the glittering show of his riches & possessions, the god gave to understand, that he allowed better of a poor cottage, possessed with a light & merry heart, than a sad Prince's Court, full of cares and pensiveness; and of a little ground without fear, than the fertile fields of Lydia full of terror; & of a yoke or two of oxen easy to be ruled, than an army of men cumbersome with excessive expense; and a barn serving for necessary uses, of no man greatly desired, than riches and treasure, subject to all men's snares, & covetous passions. But because we shall have occasion sometime to speak of this Oracle, a brief description of the place will give some light to that which shall be said.  
There was a steep hill in Photis a Country in Greece called Parnassus, by which was built the famous city of Delphos: this hill was full of craggy rocks, and so fortified by nature, that there needed no supply of Art for defence. In the midst of the hill there was a little plain, wherein was a deep hole, (the habitation of Satan) out of that hole issued a certain cold breath, which strake the Priests and Virgins that were there resident, into a frenzy, and compelled them to give answers to the questions demanded; which was called the Oracle of Apollo. Because in this plain was a temple builded (as some say) by Agamedes and Trophonius, and dedicated to Apollo, one of the Heathens gods. Who having finished the work, desired of their God in recompense of their charge, that thing which was best for men. They were commanded by the Oracle to go home, and within three days they should have their desire: the third night they were both found dead in their beds. Their God, or rather the Devil, giveth thereby to understand, that death was the best thing that could happen to men. The strange and stately situation of this temple, with the presence and fame of the God, represented such a Majestic, that it drew all men into admiration. And though the answer of the Oracle was many times given in a double sense, to be indifferently taken, (whether by ignorance of the certain●…ie of the event, or of purpose to deceive, and to drive men into their own destruction, were a matter worthy of discourse, but impertinent to this subject) yet oftentimes he answered truly, and plainly of things to come; either by a wonderful foreknowledge, or as an actor, by God's sufferance in worldly matters, brought that to effect, to continue his credit, which before he had foretold. As when the old Romans had laid the foundation of the Church at Rome, which they called Templum Pacis, they sent to ask counsel of the Oracle of Apollo, how long the Church should stand; the answer was made, that it should continue, 〈◊〉 Virgin brought forth a child; which (because they thought it was impossible) they took to be 〈◊〉. But when Christ was borne, many hundred years after, the Temple fell down, and verified the answer of the Oracle. But to 〈◊〉 from whence we digressed, as it was said before of them that put their felicity in pleasure, so may it he said of them that hold the same opinion of riches; the seeking & enjoying whereof, hath many times been their own destruction.  
Brennius, general of a French Army, understanding of the inestimable treasure of the Temple of Apollo, by the gifts and presents of almost all the Princes and Potentates of the world, that sought counsel of the God, in their affairs of importance, stricken with a covetous mind, not fearing to attempt a notable sacrilege, brought his army to Delphas, with a meaning to spoil the Temple of his treasure. The Priests & people hearing of his coming, asked counsel of their God what they should do. He willed them to take no care 
The Devil careful to maintain his own.  for the matter, he would defend his own Church. And then Brennius commanding his soudiers to assau●… the place, there fell by an earthquake a part of the hill upon his host, which flew a great 〈◊〉 of his people; then ensued a wonderful 〈◊〉 thundering, lightning, and hail, by which were slain a great part of his army, so that they were enforced to give overtheir attempt; and Brennius being sore wounded, & unable to endure the gri●…, show himself with his own dagger. Thus by the greedy desire of riches, wherewith he thought to have amended his estate, he lost that he had, & fell into that in felicity, that he was fain most unnaturally, to lay violent hands upon his own person. The like almost happened long before to Xerxes, the great Monarch of the Persians: for being alured with the same of the riches of the Temple, & overcome with unsatiable covetousness, attempted the spoil of that Church, which no man ever durst attempt before. And giving assault to the place, great sto●… (by the work of the Devil) fell from the hill upon his Army, & such horrible thunder with fiery darts so terrified them that took in hand to climb the hill, that they threw themselves down headl●…ng as though they hadbin mad, Xerxes himself escaping very dangerously, was driven to depart with the loss of four thousand of his men. 
Quid non mortalia pectora cogis  
Auri sacra fames?  
What hideous mischiefs dost thou not compel  
(Golds sacred thirst) in mortals breasts to dwell?   
Dionysius the Tyrant of Syracuse, infected with the same humour of covetousness, committed sacrilege with less danger, and better success than the others attempted it. This Dionysius, coming into a Church where he found the Idol of jupiter, apparelled with a cloak of pure gold, of great weight and value, he took it from the Idol, and put upon him a cloak of cloth, saying; that of gold was too heavy for summer, and too cold for winter, and that of cloth was fitter for both times. And finding the Idol of Esculapius, with 
Tyrant's mock at sacrilege.  a long beard of gold, he caused it to be taken away, saying, that it was no reason for him to wear a beard, when his father Apollo went ever shaved without a beard. And as he saw other Idols made with their arms and hands stretched out, whereupon they held crowns, and basons of gold of exceeding great price, which were given them, by the vows of mighty Princes and Potentates, upon the winning of some notable victory, he took them to him, and yet said, that he did receive them, and not take them away: For (quoth he) it were a very foolish part, to desire good things of the gods, and when they offer it, not to take them. There was likewise a Church in the City of Tholosa, wherein was great store of gold & silver, which whosoever attempted to take away, he was sure to suffer a miserable end; which happened to Cepio and all his Army. And thereof came the Proverb, Aurum Tholosanum, when any thing is dangerous to be taken away. Leo of Africa reporteth, that there is a Church in Marocke, upon the top of whose tower three apples of Massy gold are thrust through with an iron spear by Necromancy, of the value of one hundred thirty thousand ducats: which whosoever goeth about to take away (as diverse great states, through a covetous desire, have attempted it) hath the like success as Brennius and Xerxes had, for attempting the spoil of the Temple of Apollo: & therefore taken to prefage evil success to him that goeth about to take them away. But what is it that the greedy desire of riches maketh men forbear to attempt?  
Pygmalion King of the Tyrians, married his sister Dido to Sichaus his uncle, a very rich man, who afterward fearing Pygmalion's unsatiable desire of riches, (knowing how dangerous it hath been many times to those that possess it) hid his treasure under the ground. But Pygmalion inflamed with the fame of his great wealth, not respecting his own blood, nor the nearness of alliance, nor the comfort of his own sister, contrary to all humanity, caused Sichaus to be slain, hoping thereby to become master of his riches. But Dido, though she took her husband's death very grievously, yet seeing herself in the like danger, by means of her husband's goods, which were then hers, dissembled the matter, and determined to steal away secretly with her goods; and told her brother, that her own house brought the remembrance of her husband (whom she would willingly forget) often into her mind, and therefore she was determined to dwell with him. Pygmalion being well satisfied with his sister's resolution, thinking by that means to be possessed of her goods also, expected the time of her coming. But Dido having prepared shipping and all things ready, conveyed her goods secretly into a ship, and followeth after with her train. When she was in the midst of the sea, she caused a great many bags which she 
A commendable cunning.  had filled with sand to be cast into the sea, as though it had been her treasure; and told her company that this was it that was the cause of her husband's death: and lest it should be also her destruction, which was the thing her unnatural brother sought after, she had thrown it into the sea, fearing lest they would against her will carry her to him. She discovered to them, that her meaning was not to go to her brother, but feigned this excuse, to escape the danger, which she knew, through his greedy de●… of her treasure, hanged over her head, but now that her goods were drowned in the sea, it was as perilous for them to return to him, as it was for her; and therefore if they would go with her, and take such part as she did, she would take them for her companions and friends. They fearing to return to the King, whose name was odious to them, for the cruel murder of his own uncle, and sister's husband, assented to go with her. Her first arrival was at the ●…and of Cyprus, where she took into her ship fourscore young women, meaning to marry them to those she had carried with her, to increase her Colony where she happened to settle herself. The Cypriots had a custom to give liberty to their young maidens, to get money by unhonest means, to help to marry them. Of this sort were the young maidens that Dido carried with her. From thence she sailed towards Africa, and arrived upon the coast of Libya, where she bought of the people so much ground as she could enclose with one ox hide to build upon: which she caused to be cut into small threads, where with she enclosed much more ground than they imagined, and built a ci●…ic called 
Whic●… now 〈◊〉 Tunis.  Carthage, where she and her people ●…ourished so in wealth and riches, that jarbas King of the Moors sent Ambassage to her for marriage, with threatening of war, if she denied. Dido, perciving the imminent danger of her people and new City, if she refused the King; and remembering the vow she had made, never to marry again, caused a great pile of wood to be made under her castle wall, and fire to be put to it, and after she had made a protestation to her people, standing upon the wall, that her intent was to keep her vow inviolate, and to deliver them and her new City from the danger of King jarbas, she cast herself into the fire. To these extremities riches brought this noble Queen, first to forsake her Country, and after to destroy herself.  
The like happened to Venda Queen of Russia. For the Princes her neighbours, being importunate 〈◊〉 to her for marriage, to increase their possessions, and jealous one of another's advancement; after she perceived that no entreaty would mitigate their ambitious passions, rather than she would be forced against her will to have any of them, she drowned herself.  
Helenc Queen of the same Country of Russia, for the like cause used the like cruelty upon others, that the other used to herself. For being desired of her enemies that there might be a truce, to the end a talk of marriage might be had between their King and her. she caused the Ambassadors to be buried alive; and before the matter should be known, she used means to have other Ambassadors sent of greater estate. Then came fifty other Ambassadors, of the principal men in all the Realm, which she likewise caused to be buried alive. And under promise of marriage, she caused five thousand to be slain, which she had made drunk.  
When the Emperor Trajan made war upon Decebal King of Dacia, that was very rich in gold and silver; this King being doubtful to what destiny he and his kingdom was subject, buried all his treasure in a river, which he removed out of his natural channel, and in the deepest place thereof he made sepulchers of stone, to bury his treasure: which being done, he returned the river into his right channel again: and to the end no man should discover what he had done, he caused all them which were present at the hiding thereof to 
A cruel cunning.  be murdered. But all served not his turn: for a fisher being at that time fishing in the river, discovered the matter to Trajan. These be the fruits that great riches and possessions bring forth, not only to the possessors, and those that seek after them, but to those also that intermeddle with them.  
The Emperor Henry the seventh, a Prince endued with excellent virtues, was poisoned with an Host, which was given him by an Italian Monk, corrupted with money.  
There was a Citizen of Venice banished, and a reward appointed by the Venetians, to him that should bring his head. His son that was also banished, slew his father, and brought his head to Venice, and received the reward.  
john Magnus reporteth, Vislar King of Gothland to be so insatiably desirous of riches, that all the gold and silver in his Realm (he said) was his: and when he had by all unlawful and unhonest means gathered together great abundance of riches, being odious, and in contempt with all men, his sons as wicked and covetous as he, seized upon all his treasure, and set fire on his house, and burned their father and all his family.  
One saith; Upon whom God pleaseth not throughly to bestow good things, he giveth plenty of money and scarcitic of wisdom: and so one being taken away, he bereaveth him of both. At the sicge of jerusalem 
●…phus.  under Vespasian, there was gold found in the entrails of a jew that was slain: which being known to the rest of Vespasians soldiers, they supposing that the other jews had also hidden gold in their bellies, slew in a moment above twenty thousand of them which they had taken prisoners; and against all humanity, and the law of nations, opened their bellies to seek for gold.   

CHAP. II.  
The desperate attempt of Captain Damianus, against Solyman the Grand-Seigniour: Of Caesar Borgia, son to Pope Alexander the sixth, first Cardinal, and after Duke: Of Croesus and Candaules, two kings of Lydia, and rich Crassus the Roman: Of strange Fried, and insufferable Avarice in the Clergy: Of Pope Sixtus the fourth, and an Archbishop of Collen: The rare Temperance of Origen, with an excellent Oration made by him to Alexander Severus, etc.  
THere was a notable enterprise intended to be attempted, through the desire of riches chiefly, and glory, by the mountain-men upon Solyman the great Turk, in our age, if the success had not been interrupted by sinister fortune. Solyman the Emperor of the Turks, intending to make war upon the Venetians, brought a great Army to the Adriaticall sea coast, where he encamped himself. There were a kind of rude people, inhabiting the craggy mountains adjoining to his camp, that lived upon theft and spoil, without knowledge of God, or laws of men. These fellows living in great penury & want amoung those barren rocks and mountains, alured with the greatness of the spoil & glory, determined to kill the great Turk in his pavilion, & to take the spoil of all his treasure. And though the attempt were full of peril, yet the hope of such a mass of treasure, beingso near them, and the fame and glory of so notable an enterprise, to kill the mightiest Monarch of the world in his pavilion, in the midst of his camp, made them lay aside all fear of a certain and almost an inevitable death. 
Vsque adeo solus ferrum, mortemque t●…ere  
Auri nes●…it amor.  
Only the thirst of gold makes us not feel,  
Or fear death's terror, nor the rage of steel.   
And resolving in the dead of the night to steal secretly upon the watch, Da●…anus their Captain and chief author of the enterprise, stole forth secretly to view the situation of the camp, and the manner of the watch. And as he climbed up to a tree, to look into the camp, a bough chanced to break, the noise whereof discovered him and his intent to the janissaries, that were the watch of that quarter. So being espied, and taken by them, and put to torment, he confessed the pretended enterprise, and by commandment of the Emperor, he was like a wild beast torn in pecces: and the rest so earnestly pursued, that they were almost all destroyed.  
Pope Alexander the sixth, had a son called Caesar Borgia, made by his father first Cardinal, and afterward weary of that estate, as not agreeable with his ambitious head, was deprived thereof and made Duke, and commonly called Duke Valentine, Machiavels' paragon. This Pope and his son (as it was a common practice with them to procure the death of many for their riches) so they conspired together to take away the life of diverse of the Senators and nobility of Rome, some for malice, but chiefly that they might be masters of their goods. They thought there was no better means to bring their purpose to pass, than to invite them in friendly manner to a supper. The place was appointed (as the manner is in Italy) under a vine, to avoid the bear. Duke Valentine had poisoned two pots of wine, which he prepared for his guests, & delivered them to his servant (that knew nothing of the matter) to be carried to the vine for supper, with strait charge that he should give of that wine to no man until his coming. The Pope cometh to the place before his guests, and being thirsty with the heat, he calleth for wine. The Duke's servant supposing by the strait charge his master had given him, that the wine he brought was especial good wine, and preserved for the Popes own mouth, poured out of that wine, and brought it to the Pope; who had no sooner drunk, but in cometh his south Duke, to whom he gave the cup to drink. He thinking 
Heaven justice..  nothing less, than that it was the poisoned wine, by mean of his commandment to his servant, pledged his father. The Pope presently was carried away half dead, and languishing a little while in great torment died. 
Sic percent & qui ●…ri t●… a pergent:  
So may they perish, and all such as endeavour the like.   
The son by reason of his youth, and strength, after certain months grievous sickness, escaped. The guests percei●…ing this treachery, absented themselves from the feast. This was no doubt the just judgement of God. 
Dum pestem parant aliis, labunt●… in illam:  
Whilst they dig pits for others, they fall into them themselves.   
The Epitaph that was set upon sen●…cheribs tomb, who was killed by his own sons, might aptly have served this Pope; In me qui 〈◊〉, 〈◊〉 pius effe: he that looketh upon me, let him lea●…e to live in the fear of God: The ●…ther & the son, besides their other good conditions, were so deep dissemblers, that there went a common proverb of them, One never spoke what he did; the other never did what he spoke.  
Croesus' king of the Lydians was an exceeding rich Prince, & presuming upon his riches, prepared to make war upon Cyrus' king of the Persians. But to be more assured of the event, he sent to Delphos to ask counsel (as the manner than was) what the success would be of that war: answer was made him by the Oracle of Apollo, that when Croesus should pass over the river of Holy (which was the ●…termost confines of his realm) he should destroy a great kingdom. Croesus' supposing the meaning 
The 〈◊〉 of the D●…vell.  of the oracle had been, that he should destroy Cyrus' kingdom, proceeded in his enterprise with a more assured hope; & encountering with Cyrus, he was overthrown with his whole army. And as a soldier was about to kill him, his son that was born dumb, & never spoke word before (the vehement love & affection of his father prevailing more than the natural defect and impediment of his tongue cried out to the soldier, Hold thy hands, it is king Croesus my father; by means whereof he saved his life, & took him prisoner. And when by Cyrus' commandment, he was brought to the stake to be burnt, he cried out with a loud and lamentable voice, O Solon, Solon: which when Cyrus heard, marveling at that 〈◊〉 cry, asked what he meant in such woeful sort, to redouble his voice. I lived (quoth Croesus) not long sithence in great prosperity, & was accounted the richest king of the world: and as Solon one of the sages of Greece my familiar friend, came to visit me, I brought him into my Treasury, and showing him all my Riches; I asked him, whether he thought that any adverse fortune could have any power upon me, that was so armed and fortified with Treasure, against all accidents that might happen. But Solon sharply reprehending me, for my vain speech, answered, that no man could be accounted happy, until after his death: whose counsel now, seeing myself fall'n into this miserable estate, cometh to my remembrance, and maketh me call upon his name. Cyrus' moved with compassion, and by his example considering with himself the uncertainty of humane matters, and that Fortune never gave any man that power over others, but she threatened him with the like, caused him to be taken from the fire, and asked Croesus as he kneeled before him, by whose persuasion he began this war. O Cyrus (quoth he) thy prosperous fortune, and my evil destiny brought me to it; chiefly encouraged to make this war upon thee, by the Grecians god: For who is so mad that without such a principal author dare prefer war before peace? seeing that in peace the children use to bury their parents, but in war the 
The blessedness of peace.  parents bury their children. Cyrus' marveling at his constancy and wisdom, pardoned his life, and used him ever after with great honour, for his counsellor. Croesus' sent messengers with the chains, with which he was bound, to Delphos, to be dedicated to the god Apollo, & to expostulate with him, for deceiving him; and to ask if these were their rewards, which had the gods in so great reverence. Answer was made by the Oracle, that whatsoever was fatal, was inevitable to the gods themselves: That Croesus was thus punished for the offence of his grandfather Gyges, that slew Candaules, king of the Lydians: And as touching the Oracle, that it was not to be reproved for a lie, having expressed his meaning in plain terms, that if Croesus by the greedy desire to enlarge his dominion, would make war upon the Persians, he should destroy a great kingdom, which was the kingdom of Lydia, and it so came 
Sallust.  to pass. Kings and Cities through riches have lost great dominion, which they that have been poor, have won by virtue. The lamentation made by the Tragical Poet, under the person of Hecuba, upon the ruin of Troy, setteth forth, not unaptly, the uncertainty of high estate, and the misery of them who are puffed up in pride through abundance of riches, wherein they put their felicity: 
Quicunque regno fidit, & magna potens dominatur aula,  
Animumque rebus credulu●… let is dedit,  
Me ●…deat, & te Troia: non unquam tulit  
Documenta for'rs majora, quam fragili loco  
Starent Superbs—  
He that his confidence puts in a Crown,  
Or in his Palace potently doth frown;  
And takes in prosperous fortunes, all his joy:  
Let him but look on thee, and me (oh Troy)  
Chance, by no greater influence could declare,  
In what a fickle state all proud things are.   
This Gyges that the god (as they called him) spoke of, was subject to Candaules king of Lydia, who having a wife of a wonderful beauty and favour, thought himself to want something of the fullness of the pleasure he took in her, except some other might also be an eyewitness, and see the beauty and comeliness of her person. Gyges' being one that he greatly favoured, he discovered his intent to him, & made him stand secretly behind a cloth in his bed chamber when the Queen 
Wilful 〈◊〉.  came to bed, that he might see her naked; when she had stripped herself out of her clothes, ready to go to bed, having discovered those parts (mistrusting nothing) which modesty and shame would have kept secret, Gyges showeth himself to her: whom when she had espied, and perceived the treachery, she was in a great agony, and conceived a deadly displeasure against the king her husband. And within few days after, she called Gyges secretly to her, and intimating to him the grief●… 〈◊〉 had taken by this shameful practice of the king, she told him, that either he must kill the king, or suffer death himself. If Gyges would kill her husband, she would marry him, and make him King of Lydia. Gyges whether for fear of his own life, or through an ambitious desire to reign, by the help of the Devil, made a ring, of that virtue, that whensoever he put the seal to the palm of his hand, he should be invisible. And aspiring to the kingdom of Lydia, by means of the ring he killed the King Candaules, and all those whom he thought might be any hindrance or obstacle to his purpose (they falling down dead, but no man seeing who flew them) and married the Queen, and became King.  
Crassus' an exceeding rich Roman, after the manner of rich men, not content with that unmeasurable riches he possessed, but desirous of more, procured himself to be made general of the Romans army, in the wars against the Parthians, being then three score years old, where he was overthrown and slain, with his son, and almost all the army of the Romans. And to give him the greater disgrace, the Parthians caused his mouth to be filled full of gold, with these words; Thou hast thirsted after gold, now take thy fill. This Crassus was used to say, that no man was to be accounted rich, except he could maintain an army of men, with his own goods.  
But the pride and presumptuousness engend●…ed by riches in the Heathens, is not so much to be marvelled at, if we consider the prncipall Prolates of the Christians, from whom examples of humility, and contempt of worldly wealth should proceed, who have been carried away from their profession, by the infection of that disease. Saint Bernard inveighing, not without cause, against the vain and superfluous pomp of the Prelates in his time, which grew by the abuse of their abundance of riches, who were not so much corrupted, as they have been since, painted them out in their right colours, and complaineth thus: There is (quoth he) an infamous and defiled sort of men, that reign in the whole body of the Church, the Ministers of jesus Christ serve Antichrist. They jet up and down in great 
The Luci●… pride of Churchmen.  honour and pomp, with the Lords goods, but they give no honour to the Lord. And that is the whore's attire, which ye see every day carried about. Their saddles, bridles, and spurs be guilt, the furniture of their feet is set out with more pride and pomp, than the Temple of God. Their spurs be better guilt, than their Altars. Hereof it cometh, that their tables be so sumptuous, and furnished with delicate meats; their rich cupboards of plate; from thence cometh their gluttony, and drunkenness, and harmony of their pleasant instruments, their sweet wine; the money also which they have in their purses cometh from thence. And that they may have the fruition of these pleasures at the full, they make themselves Prelates of Churches. This is not (saith he) to adorn the spouse of jesus Christ, but this is to risle her; this is not to preserve her, but to destroy her; this is not to defend her, but to give her to thiefs for a prey. The magnificence of these men, was far differing from the poor estate of Saint Peter, and Saint john, that had not a penny to give to the lame man, that asked their alms at the Church door. Which putt●…th me in mind, of a pretty taunt, given to a Pope by a Friar, that glorying in his riches, exalted himself above Saint Peter.  
Pope Sixtus the fourth, being exalted from a poor Franciscane Friar to that dignity, brought a Friar of the same order into his Treasury, and showing to him his great wealth and riches, said; Look Friar, I cannot say as Saint Peter did, Gold and silver have I none. No truly (quoth the Friar) no more can you say as Saint Peter said to the lame, and sick 
A 〈◊〉 resort.  of the palsy, Arise up and walk. The like taunt the Archbishop of Cullen received for the like pride, of a poor husbandman, who as he was at plough in the fields seeing a great troop of horsemen well armed (after the manner of the Princes of Germany) passing by, asked of the foremost company, who it was that came after; & being answered, that it was the Archbishop of Cullen, this country fellow fell into a great laughing; and being asked why he laughed; Because (quoth he) Saint Peter, the Prince of Prelates, lived poorly, to leave his successors rich. Word being brought to the Archbishop, what this fellow had said, he meaning to excuse & justify himself; Dost thou not know (quoth he) that I am both a Bishop, and a Duke, and have both the jurisdictions? Then the fellow laughed more than he did before; and being demanded the cause; I pray you Sir (quoth he) let me ask you this question; If the Duke shall happen to be in hell, where shall the Bishop be? One reporteth of a Priest that used to have a net spread upon his table where he dined, that he might the rather by that means resemble Saint Peter, that was a Fisherman, to whom Christ said, when he followed him, that he should take men. This Priest by his diligent preaching (which he used so long as he was kept bare) was at last advanced to a Bishopric: and when he came home to dinner, being a Bishop, finding the net spread upon his table, after his usual manner: Now take away the net (quoth he to his servant) I have taken that which I fished for. The world hath too many such fishers.  
But where hath been found in these latter ages among Prelates, that contempt of worldly pomp and pride, that was in that great Clerk Origen, the fame of whose excellent learning and singleness of life, being brought to the ●…ares of Alexander Severus, the Roman Emperor, he sent for him to come to Rome; and commanded the Proyost of Egypt, to furnish him with all things necessary for his journey. When this Provost had provided him a ship, and all things necessary, and beheld him but simply apparelled, he prepared for him diverse garments, in the most honest and comely sort, that Philosophers then used: But Origen would receive no part thereof, not so much as hose or shoes, but like as he used always to go from his childhood (that was, in a single garment of cloth, and barefoot) so went he to Rome. And when, at his arrival, there were brought to him a Mule, and a Chariot to use, which he best liked; he answered, That he was much less than his master Christ, who road but one day in all his life, and that was upon a silly asse●…mare. And therefore he would not ride unless he were sick or decrepit, so as his legs might not serve him to go. And when he was brought into the presence of the Emperor and his mother, the Emperor with most gentle countenance embraced him as he kneeled, and enforced him to stand upon his feet. His mother also saluted him with the like courtesy, and rejoiced much to see him. The Emperor 
Reverence cannot be 〈◊〉 in rag●….  beholding his native gravity, and stern countenance, judged him in his heart to be a reverend personage. Then demanded he of him, what he professed. And when he answered, Verity, the Emperor asked him, what he meant thereby? It is the word (quoth he) of the living God, which is infallible. The Emperor asked; which is the living God? and why he so called him. Origen answered, that he did put that distinction, for a difference from them, whom men (being long drowned in error) did call their gods; whom they confess to be mortal once, and to have died. But the God whom he preached, was ever living, and never died: and is the life of all things that be, like as he was the creator of them. And when the Emperor had required him, to declare the unity of God the creator, he devoutly lifting up his eyes, after a short meditation, with an incomparable and compendious eloquence, forthwith opened that mystery, in such wise, that as well to the Emperor & his mother, as to all the standers by, it seemed they were brought out of a long sleep, and then began to see things, as they were indeed, and that which before they honoured, and esteemed, were but vain dreams and imaginations. The Emperor after a little pause, said to Origen, that he much marvelled, why men of such great and wonderful knowledge, should honour for God a man that was crucified, being but of a poor estate and condition. O noble Emperor (said Origen) consider, what honour the wise Athenians at this present, do to the name and image of Codrus, their last King, for that when they had wars with their enemies, who had answer made by the Oracle of Apollo, that if they slew not the King of Athens, they should have the victory: Codrus hearing thereof, preferring the safeguard of his people, before his own life, took to him the garments of a slave, and bearing upon his shoulder a burden of sticks, he went to his enemy's camp, and there quarrelling of purpose with some of them, and in the press hurting one with his knife, he was by him that was hurt stricken through the body and slain; which being known to the enemies, they being confused, raised their camp, and departed. And for this cause the Athenians have ever since had the name of Codrus in reverence worthily, and not without cause. Now then consider, most excellent Prince, how much more worthily, with what greater reason and bounden duty, ought we and all men to honour Christ, being the Son of God, and God, who not only to preserve mankind from danger of the Devil, his ancient enemy, but also to deliver man out of his dark and stinking dungeon of error, being sent by God the Father, from the highest Heavens, willingly taken on him the servile garment of a mortal body. and hiding his majesty, lived under the visage of poverty: and finally not of his enemies immediately, but much more against reason, of his own chosen people the jews, unto whom he had extended benefits innumerable, and after his temporal nativity were his natural people and subjects, he quarrelling with them, by declaring to them their abuses, and pricking them with condign rebukes, at last he was not slain with so easy a death, as Codrus was, but in most cruel fashion, was scourged until no place in his body was without wounds, and then had long and sharp thorns set and pressed upon his head, and after long torments and despites, he was constrained to bear a heavy cross, whereon afterward both his hands and feet were nailed, with long and great nails of iron; and the cross, with his na●…ed and bloody body being lift up on high, was let fall with violence into a 〈◊〉, that his joins were dissolved. And notwithstanding all this torment and ingratitude, he never grudged, but lifting up his eyes to heaven, he prayed with a low de voice, saying, Father forgive them, for they know not what they do. This was the charity most incomparable of the Son of God, employed for the redemption of mankind, who by the transgression of Adam, the first man that ever was created, was taken prisoner by the Devil, that is to say, kept in the bondage of error and fin, from actual vision of God's majesty, until he were in this wise redeemed, according as it was ordained at the beginning. At these words of Origen, they that were present, were wonderfully astonished, and therewith the Emperor, with a sturdy countenance, said to Origen: You have wonderfully set forth a lamentable history, but yet notwithstanding therein be things dark and ambiguous, which require a more plain declaration: for what maketh you bold to affirm, that jesus which in this wise was crucified, was the Son of God, and God, as you have called him? Sir (said Origen) sufficient testimony, which of all creatures reasonable ought to be believed, and for most certain proof, to be allowed. What testimony is that? (said the Emperor.) Truly said Origen) it is in diverse things. First the promise of God, by whom this world was made: also by his holy Scripture, speaking by the mouths of his Prophets, as well Hebrews, as greeks, and other, whom ye call Vates, and Sibylla's. Thirdly, by the nativity of jesus of a pure virgin, without carnal company of a man: the most pure & clean form of his living without sin: his doctrine divine and celestial: his miracles most wonderful and innumerable: all grounded on charity only, without ostentation: his undoubtful & perfect resurrection the third day after he was put to death: his glorious ascension up into heaven, in the presence and sight of five hundred persons, which were virtuous and of credence: also the gift of the holy Ghost, in speaking all manner of languages, and interpreting the Scripture, not only by himself, 
Installable proo●…es.  but also afterwards by his Apostles and Disciples, and given to other, by imposition of their hands. And all these ordinarily followed according to the said promises and prophecies. I omit to speak of the confession of Devils, which by jesus, and his Apostles in his Apostles were cast out of people which were 〈◊〉. The Oracles and answers of them, whom ye untruly call gods, do remain in confirming this testimony. And when Origen had said all this, he forthwith began there and disclosed the answers of Apollo, made at Delphos, affirming jesus to be God. And alterward he recited and declared the prophecies, as well of the Hebrews, as of the Sybilles', and other. Last, the promise of God to the patriarchs, by the which it manifestly appeared, that jesus was Christ, and God; and that by his temporal nativity, he was king of Israel; and that the jews were his natural subjects. Which declaration of Origen, was so evident and plain, and set forth with such wonderful eloquence, devotion, & learning, that it persuaded the Emperor, and diverse other that were present, to embrace the profession of Christ's faith and doctrine. And for that time, the Emperor licenced Origen to return to Alexandria. And when this Emperor on a time perceived some to wonder at the learning of Origen, whereby they were induced to embrace the Christian profession: Truly (quoth he) the 
Which was in those days, not now.  humility and charity of the Christian people, which I have heard of, and do daily behold, doth much more stir me to believe, that Christ is God, than the residue of his persuasion. And another time when two Christians contended proudly together, and accused each other for speaking reproachful words against the Emperor, he called them before him, and prohibited them to name themselves Christians, saying, Your pride & malice do declare, that ye be not the followers of him whom ye profess: wherefore though ye finde lack in me, which I will gladly amend, yet will I not let you, against justice, reprove him by your acts, whose life and doctrine you all do affirm to be uncorrupted and without any lack. Thus was this noble Emperor & his mother, with diverse others by the learned speech of this man (agreeing with the simplicity and singleness of his life, void of all pride and pomp, and the humility and charity used in those days among Christians) induced to embrace Christian profession. But the pomp and pride, that riches hath sithence that time engendered in the corrupt minds and manners of men, hath rather diverted than converted men to Christianity. For when reverence and majesty failed, that was bred in men's hearts, by the holiness of their life that went before, it was not to be hoped for, that such concratictie of manners & examples of them that followed, should bring forth the same effects. The Christians of those days seemed to prefer virtue before riches, with Solon, that said: 
At nos virtutem non per●…t abi●…s borum  
Pulchr●…que virtut is munera divit●…s.  
Virtut is quonia●… somper posse●…io per●…at:  
Ince●…ta varia sorte fer●…ur ●…pes.  
Their virtue and rare gifts by them displayed  
We will not change, for riches that may fade.  
Virtue's possession ever shall remain,  
When most uncertain is the hope of gain.    

CHAP. III.  
The contempt of Riches amongst the Heathen: of Democritus, Diogenes, and Bias: of Agathocles King of Sicilia, Philip King of Macedon, Semiramis Queen of Babylon: Of a coverous Cardinal called Angelot: A Priest buried quick by john Maria Duke of Milan: Of an Advocate of Venice: Calipha King of Persia: The Emperors Mauritius and Phocas. Of Photion of Athens, etc. The resolute Answer of Diomedes the Pirate to King Alexander, etc.  
Example's of contempt of worldly pomp & riches are not so rare to be found among the Heathens, as among the Christians, Democritus a Senator of Abderita, entering into the due consideration of the vanity of worldly goods & cares, determined to alter the course of his former life, and give himself to contemplation. He used often to go alone up to the top of a hill that joined to the City of Abderita, where he would kill dogs and calves, & rip them up, & make Anatomy of them, & ever as he saw how aptly nature had compact the entrails & members together, to serve the necessary uses of the creature, he would fall into a great laughing. He used this so often, that the Senators marveling what he meant to go so much up this hill, sent one secretly after him to watch what he did. This fellow beholding covertly his manner, how he cut up dogs and calves, and laughed at he knew not what, brought word to the Senators what he had seen. They supposing him to be mad, or become foolish, were very sorry, and lamented his case to one of the Sages or Philosophers of Greece, that was newly come to Town. They told him what a great loss they had of so grave and wise a Senator, that was now become a fool, and desired him to examine the cause of his sudden alteration, and to persuade him, if he could, to leave off those foolish manners, & to reduce him again to his former gravity and course of life. This man watched when he went up the hill, and followed secretly after. And when he had beheld him a while quartering his dogs, and laughing after his usual manner; he came to him, & reprehending him for his laughing, admonished him to recall himself to his former gravity. Democritus after he had ended his persuasions, leadeth him to the side of the hill, where they might look into the City, and Country round about. Now (quoth he) imagine that 
This may ●…ly be 〈◊〉 upon these times.  you see all things that are done within the City: Look (saith he) what familiarity is between that young man, and the young woman you see, which is yonder old man's wife: there is a bargain making to set a pair of horns on the old man's head. And do you see yonder two fellows how they watch for the plain man 〈◊〉 traveleth about his business, to kill him, and to take his purse? And look on the other side, how that young man that married yonder old woman for her goods, provideth a drink to dispatch her, that he may marry a young woman. At the end of every of these questions Democritus, after his usual manner, would fall into a great laughing. When he had ministered diverse of these kind of questions, whereby he noted the ordinary vices, and lewd behaviour of many, which were too common in Cities and other places, where is much concourse of people, as though they had beheld them in action; Is there any man (quoth he) that seeth these things, that can forbear to laugh? After this man that was sent by the Senators had some farther discourse with Democritus, he returned to them: who, hoping that he had persuaded him to be of another mind, made haste to meet him, and were desirous to know what had passed between them: You are deceived (quoth he) in Democritus, that think him to be mad or foolish, for he is only wise, and all you be fools. He withdraweth not himself from the company of you and others, because he is out of his right mind; but he looketh into the vanities of the world with a sound and upright judgement; and hath in contempt this worldly wealth, & honours, & pomp, esteeming those things as the frumps of fortune, which ye exalt above the skies, and take for felicity: and giveth himself to the study of Philosophy, and contemplation of the works of God, wherein consisteth the true felicity.  
Diogenes after his accustomed scoffing manner, which he used to reprehend vice, and to draw men from overmuch care and estimation of worldly matters (for there is no cause to let men from speaking the truth, though in jest) on a time, as he sat in his tub upon the side of the hill that looketh into the City of Syracuse, which was situate at the foot of the hill, beholding every man occupied in ramming up their gates, and preparing things necessary for defence of their City against their enemies that were coming to besiege it, he rolled his tub from the top of the hill to the bottom, and from thence up to the top again, and then overthwart the hill, from one side to another; and being asked what he meant to labour so hard: Look (quoth he) what a stir yonder is, pointing down to the town, it is no reason that I be idle, when my Citizens are so occupied. By which scoff he would give men to understand, what advantage they had that con●…ed themselves with a mean estate, that is void of all fear and danger, and free from the uncertain accidents of wavering fortune, over them that live in abundance of worldly wealth & honours, always subject to a world of misadventures, not only of the loss of that they possess, & esteem for their felicity, but of their lives also, & of them that be most dear to them. Of whom riches is greatly 
salust.  esteemed, he is neither beloved of virtue, nor of God: neither can that man attain to divine things, that hath not rejected the delights of money, and of the body.  
Bias one of the Sages of Greece, when the town was won by their enemies, and leave given to every man to carry his goods away with him, Byas being met carrying nothing (whereas all others were throughly laden) and asked, why he carried not his goods, as all other men did theirs? I carry (quoth he) all my goods with me: accounting nothing appertaining to him, but the goods and gifts of his mind: as the Poet saith; 
Divitias animi solas egojudico ver●…,  
Qui rebus pluris se facit ipse suis:  
Those the true Riches of the mind I count,  
When men think, They their Riches far surmount.   
The mention of this Bias bringeth to my remembrance a notable example of modesty, and contempt of riches, showed by the seven Sages, or wise men of Greece, whereof Byas was one. As certain Fishers were drawing their nets to land, one bought their draught at adventure, not yet known what was within them. It chanced them to draw up enclosed within their nets, a table of gold, of great weight and value. The Fishers, desirous to reserve to themselves the golden table, said; that they sold only the fish: the other affirmed, he bought the fortune. The contention grew so vehement, that the matter was brought before the people of the City, to give their censure. They considering the strangeness of the matter, and the great value of the thing, referred the judgement to their god Apollo at Delphos. And when answer was made by the Oracle, 
A wonderful modesty in the 〈◊〉 of Gre●….  that he that excelled all others in wisdom, should have the table: they gave it with a general consent to Thales, one of the Sages: he sent it to Bias: Byas sent it to Pittacus: he to another: and so passing through the hands of all the seven Sages, it came at last to Solon; who sent it to Apollo, as the wisest of all other, and most worthy of so great a gift. But in what country would the like modesty, and contempt of gold be found in these later days? In Utopia only, and in no other commonwealth of the world. Who is he that thinketh so simply of himself, that being once possessed of such a thing, would yield over his interest to any other, as the worthier man? A clean contrary course would be taken; the one to keep the possession, the other to recover it from him would never leave contention in law, until their Advocates by a certain sympathy, and attractive virtue, as the load stone draweth iron, have drawn to themselves the gold, leaving peradventure to the other a Table of lighter substance. A matter grown too common in many countries; which made Ferdinando King of Spain, when he first made conquest of the West Indies, expressly to forbid, that no Lawyers should pass into those countries, lest they should sow seed ofcontention among those simple people, whereof they were then free, which he perceived, by their means was overmuch used in his own, and other Countries.  
Agatbocles King of Sicilia used great modesty in the midst of his riches and prosperous estate; which chose puffeth up the most part of men with pride, and maketh them to forget themselves. This man being a poor Potter's son, by his virtue was advanced to the Kingdom of Sicilia; but nothing ashamed of his base parentage (after the common custom of men in such cases) he would be served ordinarily at his table with earthen vessels, intermingled with his cups of gold, using these words to those that came to visit him, thereby to excite them to virtue: Behold what it is to persever in travel and painstaking, to become men of virtue and courage: Heretofore we made these pots of earth, and now we make these of gold.  
Philip that good King of Macedon reprehended very aptly Covetousness, and greedy desire of worldly wealth and possessions; for, falling by chance flat to the ground, in a place where men used to wrestle, and beholding the fashion of his body printed in the dust, Good Lord (quoth he) how little ground must we have by nature! and yet we desire all the habitable world.  
〈◊〉 〈◊〉 is Queen of the Assyrians, made an apt device to reprehend 〈◊〉: she had made a sepulchre for herself over the gates of the goodly city of Babylon, whereon she had caused to be engraven these words: If any King of Babylon that shall succeed me, shall want money, let him open this monument, and take what ●…ee li●…: but if he have no need, let him not open it, for it will not be best for him. D●…rius, after the succession of many Kings (none of which durst touch the tomb) being alured with the hope of 
A●… excellent reproofs of 〈◊〉.  great riches, opened it, and found no money, but these words written in a Table; If thou wert not a very covetous man, and unsatiably desirous of Riches, thou wouldst never have opened the sepulchre of the dead.  
Pontanus and others report of a Cardinal at Rome, 
A 〈◊〉 Cardinal.  called Angelot, that was prettily punished for his Covetousness. This Cardinal was so much overcome with this vice, that having a trap-door out of his garnour where his corn lay, into his stable, he used to come down that way secretly in the night, without a candle, and to steal away the oats which were appointed for his horses. He used this so long, that one of his horse-keepers marveling how the oa●…es should be stolen, the stable-doore being fast locked, hid himself secretly under the straw, and watched if any man would come for the oats. The Cardinal according to his custom, came in the dark for his oats: whom when the horsekeeper espied (not knowing who it was) ran to him with a staff, and did so beat his master the Cardinal, that he was fain to be carried away with four men, half dead; Sufficient penance for such a fault.  
But john Maria Duke of Milan punished with more severity a Priest, that through covetousness denied a poor widow the execution of his office, in burying her husband, because she had not wherewith to defray the charges of the burial. For, the Duke going in person to the funeral of the dead body, caused the Priest, that would have sold, and made merchandise of the gifts of God, to be fast bound to the corpse, and so cast them both into the pit together.  
But the covetous man was never more hardly matched, nor cunninglier over-taken, than by the envious man in the Poetical figment, which aptly setteth forth the conditions of envions and covetous men; both which vices are enemies to felicity. The Poets feigned, that jupiter being disposed to understand the estate of the world, sent down one of his Angels in the form of a man; whom he appointed to fall into the company of two Travellers, whereof the one was a covetous man, the other an envious man. After they had traveled certain day's journeys together, in which time the Angel had learned many things of them, and was throughly satisfied of the things he desired to know, he discovered himself whose messenger he was, and having power from jupiter to bestow his liberality upon them, he offered to recompense them presently for their good company: He willed them to ask what they would, and he that made the first demand should be fully satisfied of that he asked, and the other should have double so much. This liberal offer bred much contention between the Travellers. The covetous man, whose desire of gain is always unsatiable, observing the Promises of the Angel to be double so much to the second, as the first ●…ould have, would not make the first demand. The envious man, whose property is to wish no good to any other, used silence; determining rather to lose the benefit of the first demand, than his fellow should have double so much. After much courtesy between them, who should first ask, the envious man perceiving that a demand must of necessity be made, to the end by suffering a simple harm in himself, he might bring double so much to his companion, he desired of the Angel, that one of his eyes might be put out; which being done, his companion was made blind of both his eyes.  
Chilon saith, that loss is to be preferred before unhonest gain. Amasis' King of Egypt made a Law, that the Prae●…or should examine every man's manner of 
A necessary Law.  living; and if he found any that lived by unhonest gain, he was punished as a wicked man. And in the time of Alexander Severus, there were many persons that lived by usury, which brought many to extreme poverty and lack. The Emperor commanded great diligence to be used, to search out those contracts, and a memorial of the most notable griefs to be given him. Which when he had considered, he punished the Usurers, and gave liberty to the poor men that were oppressed. A covetous man, saith Seneca, doth nothing well, but when he dyeth; for then that money which he had long hoarded up, without employing it to any use, is dispersed abroad into many men's hands, and serveth for necessary uses.  

Detestabilius nil terracreavit avara:  
Et nimio lucripejus amore nihil:  
Than is the avaricious man  
Th' earth never bred thing worse:  
And, than the servile love of gain,  
There is no greater curse.   
Gold and silver, of itself, is neither good nor evil; but the use, or abuse, maketh it good or bad. Money was not ordained to be hoarded up in coffers, as covetous men use, but to be employed, to serve our necessity.  
To this purpose I remember a Story of an Advocate of Venice (which we call a Counsellor at law) that had gotten much money by his faculty, and was sent by the State of Venice to Rome, to be there agent with the Pope. Before he took his journey, he came to take his leave of his Father, who dwele in the Country, not far from Venice, and was but a man of mean estate, and brought his money with him, which he locked up in a coffer, and delivered the key thereof to his father, to be kept until his return. After he was gone towards Rome, the Father, desirous to see what the son had locked up so fast in his coffer, openeth it, and findeth a great many bags full of money: he taketh out the money, and filleth the bags full of sand, and locketh fast the coffer again. In his son's absence he buildeth his house with his son's money, which before was old and ruinous, and stuffeth it handsomely, and apparelleth himself, his wife, and children in decent sort, which before were somewhat bare; and augmented his fare with better provision, so as all things with him was greatly amended. After some two or three years, when the Advocate was returned to Venice, and from thence to visit his father, he marvelled to see such an alteration. He began to consider with himself, how his father's estate could be thus suddenly amended; and desirous to see whether his money were safe, he receiveth the key of his father, and openeth his coffer, and finding the bags full, mistrusted nothing, but thought all had been well as he left it. After a few days, having occasion to use money, he opened his bags one after another, and finding sand in place of his money, being greatly perplexed, he ran down to his Father, and told him that he was robbed: his Father seemed to marvel; How can that be son (said he) seeing I kept the key of your coffer during your absence? it is not possible that you can be robbed. The Advocate affirming it earnestly; Come (said his father) let us go see, I cannot believe it. When the coffer was opened, Look (quoth the father) be not your bags as full as you left them? I knew you could not be robbed. Yea Father (said the Advocate) the bags be full, but it is sand, the money is gone. It is all one to thee my son, (quoth he) so the bags be full. Thou wouldst but let it lie here fast locked in the coffer; I have taken forth the money, and employed 
Money beslowed as i ought to be  it to those uses for which money was ordained. Thou seest how I have built my house, and apparelled myself, thy mother, and thy brethren and sisters. Thus aptly he taught his son, by an extraordinary kind of demonstration, how money should be used.  
Dionysius used the like means, but with less severity, to make known that money was to be employed, and not to be hoarded. For, hearing of a rich man that lived miserably, and hid his money under the ground, he commanded him upon pain of death to bring his money to him. The man not with standing kept some part of it back, and brought him the rest, and went into another town to dwell, where he employed that money that was left in buying of land, and houses, and such things as he lacked; and lived better with that part, than he did before with the whole. Which when Dionysius heard, he sent for the man, and told him, that seeing now he knew the use of money, he would restore his money to him again; and delivered all he took from him.  
Calipha King of Persia was with more severity, and greater damage (by a rare example) punished for covetousness, & (too late instructed, not as Di●…genes would, by another's harm, but by his own loss and overthrow) was a document and warning to others, how to use money. Allan King of the Tar●…tians making war upon him, overthrew him, and took him poisoner in his own City. His soldiers fight very faintly in his defence, because he had laid up all his treasure in a tower, and would not pay them their wages: he was by Allan imprisoned in the same tower, with these words; If thou hadst not kept this treasure so covetously, but distributed it among thy soldiers, thou mightest have preserved thyself and thy City. Now therefore take thy pleasure, and eat and drink thereof, seeing thou hast loved it so well. And so suffered him to dye for hunger, in the midst of all his riches.  
O that covetous men were as covetous of their own good fame and honour, as they are greedy of other men's goods! The wise man saith, there is nothing more wicked than a covetous man: and nothing worry than to love money. And therefore he forbiddeth men to take great labour and care to get riches. It is truly said, that men ought not to be more careful to gather riches for their children, than to get renown among the virtuous; seeing it is a rule that never faileth, That of the wicked gain of fathers, cometh just loss to the children. And this is the difference between the covetous man, and him that is of a noble mind; that the one careth not how he come by riches, so he have them: the other can take no pleasure in any thing he holdeth wrongfully from another. For that to remember, by what means it was gotten, taketh away contentment of the thing he hath. For, where the conscience is not quiet (saith one) there the residue of the man is nothing but ma●…yrdome. That City or Commonwealth (saith Valerius) is like always to continue, where the desires of the flesh and money, bear least rule. And surely happy were that Commonwealth where all things were esteemed as they are worthy, and no more. For, experience (especially in these days) teacheth that where the love and estimation of riches hath taken deep 〈◊〉 there virtue, and knowledge, and all other good things are had in small regard. Apollonius being asked, who was the richest man in all the world, answered, He that was most wise; and the poorest was he, that was most ignorant.  
Mauricius the Emperor had the like success, through his extreme covetousness, as Calipha had, and his destruction foreseen by a dream, after a very strange manner. This Emperor dreamt on a time, 
An ominou dream.  that one Phocas should destroy him, his wife, and children. The next day being much troubled with the remembrance of this fearful dream, he asked 〈◊〉 friend of his, whether he knew in all his dom●…on 〈◊〉 man called Phocas. He answered, that there was a 〈◊〉 man of that name in his army in Illyria. And desirous to know the cause, why he enquired so 〈◊〉 for such a man, the Emperor told him his dream. You 〈◊〉 not (quoth the other) fear any such matter in him: for besides that he is a man of mean estate, and 〈◊〉 condition, he is also taken for a cow●…d. He will be (quoth the Emperor) the more cruel for that. It cha●…ced that this pho●… was advanced from one deg●… to another, until he became the principal man of the whole army, at such time as the people of Constantinople & other places were in gre●… mislike with the Emperor for his covetousness. By which 〈◊〉 the 〈◊〉 of Illyria chose ph●…cas for their general, to condust them to Constantinople against their Emperor; where according to his drea●…e, he killed the Emperou●…, his wife, & his five children, and was his 〈◊〉 in the Empire. And afterward being 〈◊〉 in 〈◊〉 for so horrible a murder, Phocas sent to the Bishop of 
A T●…ant & murderer first gave Rome the Sup●… macie over other ●…shope.  Rome, that if he would ab●…olve him of that crime, he would give him the Supremacy over all other Bishops, and make him head of the Church: which the Bishop did; and here began his authority over other Bishops. But this high title, added to the large possessions & great riches of that Church, hath wrought that effect, as all men know, and was notably presaged by some supernatural power (as it seemeth) in a prodigious sort. For at the time that Constantine the great, (if it be true that some authors report) gave to Sylvester the first, then Bishop of Rome, and to his Successors, the City of Rome, with the Emperor's Palace, called Lateran, and diverse other Cities and Provinces in Italy, there was seen an hand without any body, writing upon the wall of the Lateran, much people being present, & reading it, these words: Hodie venenum E●…lesie infusurus est. Some say, a voice was heard from heaven: This day he will pour poison into the Church. Since which time, the Popes have usurped such sovereignty over the Emperors, that they pronounce themselves to be greater than the Emperors, and so much greater as the Sun is greater than the Moon: that is, six thousand six hundred forty and five times, and somewhat more; pretending also a title to the Empire in the vacancy: saying, That the Emperor holdeth the Imperial crown of men, but the Pope holdeth of God: as though they knew not, that all power cometh from God. And what was it but the love and desire of riches that made the Popes kindle the fire of Purgatory? knowing that money 
〈◊〉  cannot be coined without fire and a furnace.  
They that think external goods (saith Aristotle) to 
No .  be the cause of happiness, deceive themselves no less, than if they supposed cunning playing on the Herpe came from the instrument, and not from the art. For as a body is not said to be perfect, because it is richly arrayed, but rather because it is well proportioned, and healthful: so the mind well instructed, is the cause that both herself and the body are happy. Which cannot be said of a man, because he is rich in gold and silver. It is not possible (saith Plato) that a man should be good indeed, and very rich, both at one time: but he may well be happy & good both together. And to say that a rich man is happy, because he is rich, is foolish and childish, and unhappy are they that believe it. Believe me (saith Seneca) thou canst not be rich and happy. And this property is joined to the riches and possessions of this world, that seldom it happeneth to men long to enjoy those goods, which with much travel they have gotten. The labour to get them is long; but their use short. And he that taketh greatest pains to gather them, hath oftentimes least use and pleasure of them. And he it is that 
Guy.  thinketh himself most happy by having them, whose body is charged with vice, and heart laden with cares. They bring pride to those that have them, covetousness to get them, care to keep them, and fin to enjoy them. And those goods that are gotten by shift, are (for the most part) lost with shame. For it falleth out by daily experience, that what the wicked father getteth with care and sorrow, the unthrifty son wasteth with pleasure and negligence. And the wicked children inhere it the worst of the fathers, that is, Riches: and are disinherited of the best, which are Vertnes. Riches (saith one) and honesty seldom dwell together under one roof. And yet what is more commonly said? He is an honest man, for he is worth five hundred pounds, or a thousand pounds: as though it were a strong argument, to prove a man honest, because he is rich. Which by the opinion of these and other wise and learned men, and by daily experience falleth out, for the most part, clean contrary. I have great possessions (saith Menander) & all men call me rich; but no man calleth me happy, but he that is rich. Men (said Thales) are by nature inclined to virtue, but riches allure them to vice: and in stead of happiness they bring care and sorrow. And as they that are sick of the dropsy, the more they drink, the thirstier they are: so the more men abound in riches, the more they desire to have. Poverty is the nurse of virtues, and riches of vices. Democritus was wont to say to him that desireth not riches, a little will seem much: for the desire of small matters maketh men rich. Which agreeth with the Poet; 
Qui nibil affectat, mirum, omnia possidet ille:  
He that covets nothing, possesseth all things.   
For no man ought to esteem himself happy, for that he hath more than others; or that for the same he is esteemed more worthy of honour, though he be lifted up with a wind of vain glory by men of little virtue, for his power and patrimony: if he look throughly into the matter, he shall find himself the slave of his own riches. For little availeth it to happiness to have large territories, & great store of land, and sumptuous houses richly furnished, and to have his mind oppressed with cares, and his desires corrupted with coverousnesse●… which bringeth infamy to the owner, and little goodness to the necessity of life. Socrates, to one that said, It were a great thing if a man might have all things that he desired, answered, But it were much greater, not to desire at all. He that will make himself rich, must not add more money to that he hath; but must decrease and diminish his desire of having, and think that it is 
Guev.  all one to have, and not to desire. For it is no pain to lack, but to him that hath a desire to have. And this among other evils, is incident to rich men, who having gotten reputation or honour by their riches, the care they have to maintain themselves and their credit in their estate, is greater than the pleasure they take in possessing them. For every small matter they think detracteth much from their reputation, & when they lie dying & disposing their goods gotten with such toil of their bodies, and care to their minds, danger to their lives, and hazard many times to their souls, there is such gaping for that they have, that they have more trouble to please all, than they took pleasure to possess all. But improperly & untruly are riches called goods, when they bring with them so many evils. For greater is the number without comparison, of such, as being good, become evil by riches, than of them that being wicked, are by riches made good.  
Alexander the Great sent Ambassadors to Photion of Athens with a Present of an hundred talents, being 
Great ●…perance.  in value almost twenty thousand pounds. Photion demanding the cause of this great gift, seeing there were so many Athenians besides him: Because (quoth they) our master esteemeth you among all the rest, for a virtuous and good man. Then (quoth he) let him suffer me both to seem and to be so indeed; and carry his Present back to him again. Diogenes in the like sort refused Alexander's offers of worldly goods. For being visited on a time by him, as he was in his tub; I see (quoth Alexander to Diogenes) that thou art poor, and hast need of many things; ask what thou wilt, and I will give it thee. In the mean time (quoth Diogenes) stand out of the Sun. Some of his nobility standing by, and supposing that he studied what he might ask, urged him to ask something. Whether of us two (said Diogenes to Alexander) seemeth to thee to have most need, and therefore poorest? I that desire nothing but my tub, and a little bread; or thou that art King of Macedon, and dost hazard thyself to so many dangers to enlarge thy dominions; so as the whole world seemeth too little to satisfy thy ambitious and covetous mind? Alexander had Diogenes in such admiration for the contempt of worldly goods, that he said with aloud voice, If I were not Alexander, I would be Diogenes. He said further, that there was no other felicity in this world, than either to be King Alexander that commandeth all, or to be D●…ogenes that commandeth Alexander. The like boldness of speech Diomedes the Pirate used to Alexander, being taken and brought before him for piracy. For the King demanding of him, how he durst presume so to molest the seas without authority: Because (quoth he) I rob but with one ship, and thou dost the same with a great navy, I am accused and called a Pirate, and thou a King. But if I had a navy, and thou but one ship, I should be called a King, and thou a Pirate. But the iniquity of my fortune and poor estate, and 
A resolute answer.  thy intolerable pride and unsatiable avarice, hath made us both thiefs. If my bare estate were something amended, peradventure I should become better; but the more thou hast the worse thou wilt be. The King pardoned him, and his liberty of speech; considering with himself, that a great navy which is prepared with riches, maketh not the right difference between a King and a poor Pirate that hath but one ship, if the end of their enterprise be one; that is, to take by violence that which is none of theirs. But the justice and equity of the cause maketh the true difference, and is appropriate to the dignity & quality of a King. The same Diogenes before named, being taken for a spy, and brought to King Philip, Alexander's father, when he made war upon the Grecians, and examined, said; I am indeed an espy of thy covetousness and madness, that comest hither to hazard thyself and thy Kingdom. julius Caesar passing by a little village, said, that he had rather be the first in that little town, than second at Rome. By which sayings of these men it may be gathered, that they esteemed him not poor, that was not endued with worldly goods and possessions, and contented himself with that he had; but that he rather was poor that had much, and yet desired more: which is a thing common to all rich men.  
Crescit amor nummi quantum ipsa pecunia crescit: (seth.  
The love of money grows as the money itself increa. He is happy, not that hath what he desireth, but he who desireth not that which he hath not.  
And where the greedy desire of riches hath taken root, there is no prohibited means, neither by the laws of God, nor by the ordinances of men, that can restrain them; if all other means fail, to feck for help of the Devil, to findeit out. There was a Priest but few years past, in the year one thousand five hundred thirty, to whom the devil had showed treasure in a crystal glass, at Norimberg. And when the Priest, 
Magicians punished.  taking one of his friends with him, went to seek for it without the town, he saw in the hole where he digged, a chest, and a black dog lying upon it. And as he went down into the hole, the earth fell upon him, and killed him, and filled up the hole again. Like wise there was one that sought for money by Magic near Paris, and as he would have taken up the coffer where it was, a whirlwind carried it away, and a piece of the wall fell upon him, and made him lame all his life. A just reward, and good example for men to beware how they trust to the Devil's help. And this was a strange thing, 
Mercur.  that happened of late in the year of grace, one thousand five hundred ninety one: there was one Mark Bragadin that professed himself to be an excellent Alchemist, but indeed a notable Magician. This man came from Venice into Baviere, and there practised to make gold in such abundance, that he would give his friends whole lumps of gold; making no more estimation of gold than of brass or iron: he lived stately like a Prince, kept a bountiful house, and had servants of great account, and was saluted with a title of dignity, and drew many Princes into admiration of him; insomuch, as he was accounted another Paracelsus. And after he had long exercised his art, made himself known to all the Princes, & was desired of them all, he came at length into the Duke of Bavieres Court, who finding after a while his fraud & illusions, committed him to prison. And when the Duke had commanded him to be examined, and put to the torture, he desired he might suffer no such pain, promising that he would confess of his own accord all the wickedness that ever he had c●…mitted, and exhibited accordingly to the Duke, in writing, the whole course of his lewd life, desiring nevertheless that it might not be published. He confessed, that he was worthy to dye, but yet made humble suit that his concubine Signora Caura, and his whole family might return untouched into Italy. Not long after sentence was given against him. First, that his two dogs, whose help he had used in his Magic matters, should be shot through with Muskets, and himself should have his head stricken off. For this mild sentence he gave thanks to the Prince, alleging he had deserved a much more severe judgement, and at least was worthy to be burned. The next day a new gallows was set up, covered with copper, & an halter tied in the midst, covered likewise with copper, signifying his deceit in making gold. Hard by the gallows was set up a scaffold aloft, covered with black cloth: upon the scaffold was placed a seat, wherein this Alchemist sat, arrayed in mourning apparel. And as he sat the Executioner strake off his head. The Poet cryeth out, not without cause, upon this love of riches: 
Aurum, destructor vita, princepsque malorum,  
O quam difficiles nectis ubique dolos!  
O utinam natum nunquam mortalibus esses,  
Dulcia suppedit as quae nocumenta viris!  
Gold, life's destroyer, and of mischief's Prince,  
That every where by snares dost us convince:  
Would thou hadst ne'er been seen by mortals eyes,  
Who with delightful harms still man supplies.    

CHAP. FOUR  
Of sundry men most remarkable for Avarice: Of an English Cardinal: Of Hermocrates, Cardinal Sylberperger, Hermon, Phidon, Antonio Batistei, etc. Of such as voluntarily parted with their Riches: Of Antippus the Philosopher, Ancrates the Theban, and Sabbas Cast, a Knight of Malta, Pope Alexander the sift, Tiberius Constantine Emperor, Anacreon the Philosopher, Epictetus; Seneca the Philosopher reproved by Snillius for avarice before Nero: A notable example of the Roman Fabricius: Of Pertinax: Of Hassan Bassa: The covetousness of the Fortugals; the French, and the Spaniards reproved, Concluding, that no sovera●…gne felicity can subsistin Riches, etc.  
YEt there want not Examples of some wise men, who having abundance of riches, and means to increase it, willingly made choice, to part with their riches, as an enemy to virtue, and hindrance to many good things; and reserve to themselves a small portion. Democritus a very rich man, gave all his patrimony to his Country, reserving to himself but a little sum of money to live withal, that he might have the more leisure to study Philosophy: for which cause he went to Athens.  
The Prophet David, perceiving our vain estimation and wondering at riches, forewarneth us thus; Be not 
The boly Text against Co●…  affra●…d, when thou secst a man made rich, and the glory of his bousc multipl●…ed: for when he dyeth he shall take nothing with him: nor shall his glory descend to the place whither be go●…th. He shall pass into the progenies of his Ancestors, and world without end he shall see no more light. The Prophet Baruch with more bitterness asketh this question: Where are they now that heaped together gold and silver, and which made no end of their scraping? Where be the Princes, and they that rule over the beasts of the earth? He answered himself presently, Exterminat●… sunt, & adinferos descenderunt: They are rooted out, and gone into hell. Saint Paul writeth to Timoth●…e: Give commandment to the rich men of this world, not to be highminded, nor to put hope in the uncertainty of their riches. And yet for all that, nothing, even in these days, puffeth men up more in pride, than great store of riches, neither can men forbear to put great trust in them. We had a Cardinal here in England in the time of Henry the sixth, so exceeding rich, that he thought nothing was able to prevail against him. And when he lay on his death bed, and perceiving that he must dye, he murmured and grudged; If (quoth he) the Realm of England would save my life, I am able to get it with policy, or buy it with my riches. Fie (said he) will not death be hired? will money do nothing?  
Saint james saith; Now go to, ye rich men, weep and howl in your miseries that come upon you: Your riches are rotten, and your gold and silver are rusty, and the rust thereof shall be a testimony against you: it shall feed on your flesh like fire: You have hoarded wrath for yourselves in the last day. This the holy Ghost pronounceth, to signify unto us how vain and dangerous a thing woldly wealth is, and how foolish they are that labour so earnestly for it, to the perpetual peril of their souls. job saith; We came naked into this world, and naked we must goeforth again. Yet some have been so wedded to their riches, that they have used all the means they could to take them with him. Atheneus reporteth of 
Examples of avaricious men.  one, that at the hour of his death devoured many pieces of gold, and sewed the rest in his coat, commanding that they should be all buried with him. Hermocrates being loath that any man should enjoy his goods after him, made himself by his will heir of his own goods. The Cardinal Sylberperger took so great a pleasure in money, that when he was grievously tormented with the gout, his only remedy to ease the pain, was to have a basin full of gold set before him, into which he would put his lame hands, turning the gold upsidedowne. Hermon was so covetous, that dreaming on a time he had spent a certain sum of money, for very sorrow he strangled himself. And one Phidon was so extremely overcome with that passion of covetousness, that being fallen into desperation through a loss received, he would not hang himself, for spending of three-halfe-pences to buy him an halter, but sought a way to death better cheap. One Antonio Batistei, an Italian, having lost in a ship that was drowned five hundred crowns, determined like a desperate man to hang himself; and as he was about to fasten the rope to a beam for that purpose, he found by chance there hidden, a thousand crowns. And being very glad of this good fortune, he exchanged the halter for the crowns, and went away. Not long after he was gone, the owner came thither to see his gold; but when he perceived the crowns to be gone, he fell into such extreme grief, that he presently hanged himself with the halter that he found in their place. Antippus the Philosopher following a contrary course, 
Examples of men continent.  having turned all his patrimony into ready money, went to the sea side, and there cast it into the water, saying; Hence with a mischief ye ungracious desires; for I drown you, because you should not drown me. Ancrates a Theban, being weary of worldly cares, and household affairs, forsook his patrimony, that was of the value of four thousand and eight hundred crowns, and betook himself to a staff and a Philosopher's bag, and departed. He that desireth overgreat riches, or possessions, seemeth to be wiser in the choice of his garment; which he will rather have to be meet for his body, than too long or too large. He that is wise will content himself with that which is sufficient, and feeleth no want; but the foolish man troubleth himself with cares and thoughts, and though he wallow in abundance, yet he is never satisfied. So as his riches and overgreat plenty breeds him extreme penury, and maketh him lead a miserable life.  
A Knight of Malta, despising riches, and delighting in a solitary life, caused this to be written before his garden: 
He is rich enough that needeth not bread:  
Of power enough, that is not compelled to serve.  
Ye civil cares, get ye far from hence.   
Sabbas Cast, a solitary man, being content with himself, doth dwell in these little secure gardens. Whether he be poor or rich, if thou be of an upright judgement, consider. Farewell.  
The greatest wisdom (saith one) and felicity in this world is, to live quietly, and deal in his own matters, rather than in other men's. Then, in both fortunes, whether thou must do or suffer, to have regard rather to God than men, and upon him only to depend. To despise the world; to despise none; to despise himself; to despise that he is despised: these four things (saith one) maketh a man happy. Celius saith, it is a great gladness and rejoicing to the soul, when thou dost not oncumber thyself with the care of many things, but art persuaded that thou mayst live quietly with a little, and hast cast under thy feet the world and all the pomp thereof. Take away luxuriousness and excess of ear-ring and drinking, and the lusts of the flesh, & no man will seek for riches. Pope Alexander the fifth was so liberal to the poor, that he left nothing to himself: whereupon he would often take occasion to say merrily: That he was a rich Bishop, a 
Few such Popes.  poor Cardinal, and a beggarly Pope. God will not suffer him to live in lack that is bountiful to the poor, and useth money to that end for which it was ordained. The Emperor Tiberius Constantine spent upon the poor, and other good uses, great store of treasure, which his Predecessor justinian had hoarded up. Insomuch that the Empress, seeing his poverty, blamed him greatly, and laughed him to scorn for his exceeding great expenses, that were employed to so good uses. It chanced him on a time as he walked in his Palace, to see at his feet a marble stone, in form of a cross: and because he thought it unfit that men should tread upon that stone, which had the figure and form of that, upon which our Saviour suffered, he caused the stone to be taken up; under which there was another of like form; and under the same a third: which 
Charity rewarded.  being taken up, he found under it great store of treasure: for the which he gave God great thanks, and employed it as before, to relieve the necessity of them that had need and lack. A covetous man falling grievously sick, and perceiving he must dye, and that he could carry nothing with him into another world, turned to his friends and kinsfolks that were about him, and said; Take you example by me (my dear friends) to the end, that in heaping up of riches, you trouble not yourselves more than honesty requireth. For I that have spent all my time in scraping goods and treasure together, must now leave this life, and of so much land, and costly apparel that I have, I shall possess nothing else, but five foot of ground, and one old sheet. To this purpose serveth Ausonius' epigram, wherein Diogenes is feigned to see the rich King Croesus among the dead, and thus to mock him for his great riches, that then profited him nothing, being in no better estate than Diogenes himself: 

Effigiem Rex Craesetuam, ditissime Regum  
Vidit apud manes, Diogenes Cynicus.  
Constitit; ut que procul solito majore cachinno  
Concussus dixit: quid tibi divitiae,  
Nunc prosunt, Regum Rex O ditissime, cum sis  
Sicut ego solus; me quoque pauperior?  
Nam quaecunque habu●…, mecum fe●…o: cum nihilipse  
Ex tantis tecum Crase far as opibus:   

Amongst the ghosts Diogenes beheld  
Thee Croesus, of all Kings, with most wealth swelled.  
All which he said, and finding thee less proud  
Than ●…arst: he called to thee (laughing aloud)  
And said, (O Croesus) richest once of Kings  
Speak, (to this place below) what profit brings  
All thy late pomp●…? for aught that I now 〈◊〉,  
We are alike, and thou as poor as I.  
I (that alive had nothing) brought my store,  
And thou of all thy wealth canst show no more.   He that loveth money (saith Ecclesiastes) will never be satisfied with money; and who so delighteth in riches shall have no profit thereof. And what pleasure more hath he that possesseth them, saving that he may look upon them with his eyes? A labouring man sleepeth sweetly, whether it be little or much that he eateth: but the abundance of riches, will not suffer him to sleep. I have scene (saith he) riches kept to the hurt of him that hath them in possession. For oftentimes they perish with his great misery and trouble. And it is a general thing among men, when God giveth man riches, goods, and honour, so that he wanteth nothing of all that his heart can desire, and yet God giveth him not leave to enjoy the same, but another spendeth 
Answers worthy observation.  them. Vincentio Pestioni, an Italian Gentleman, being asked, how old he was; answered, that he was in health. And to another that asked how rich he was, he answered that he was not in debt. As if he should say, that he is young enough that is in health, and rich enough that is not in debt. The rich man is compared to a Peacock, that climbeth up to the highest places, as the rich man aspireth to honour and pre-eminence. And as the Peacock is decked with fair feathers, and so delighteth to be seen, and to behold his tail, that he discovereth his filthy parts behind: So the rich man rejoiceth in his wealth and precious attire, and delighteth in flattery, in pride, and vain glory. And whilst he goeth about to show his body well fed, and set out with costly ornaments, he showeth a brutish mind, void of virtue, and full of vice and vanity. The more (saith Boccace) that riches is had in estimation, the more is virtue had in contempt. This rule (saith Plato) will seldom fail, that when the fathers have too much riches, the sons have no virtue at all: because between ease and superfluity of riches, vices and not virtue are wont to be nourished. A Philosopher said, that the gods are so just in dividing their gifts, that to whom they give contentation, from them they take riches; and to those they give riches, they take from them contentation. Anac●…con 
Imitable examples.  a Philosopher, having received of King Polycrates the value of ten thousand ducats for a gift, entered into so many conceits and fantasies, that he passed three days and three nights without sleep; which sudden change and alteration put him in such a fear of some great evil to follow, that he carried forthwith the money to the King; and told him, that he restored his gift to him again, because it did let him from sleep. Epictetus' the Philosopher was wont to say, that poverty doth not cause unquietness, but men's desires: and that riches do not deliver men from fear, but reason. And therefore he that will use reason, will not covet superfluous riches, nor blame tolerable poverty. Seneca was wont to say, that a bull filleth himself with a little meadow, a wood is sufficient to feed many Elephants: but man through his ambition, cannot be satisfied with the whole earth, neither yet with the sea.  
And this is to be noted, that notwithstanding the goodly lessons and precepts that Seneca gave of the dangers and troubles, which commonly accompany great wealth and riches, he had nevertheless gathered together abundance of riches and possessions, procuring thereby to himself much envy; which was the chief cause of his destruction. And the same may be a document to others, to be very wary and circumspect, that they be not carried away, and overcome with the inordinate desire, and love of riches and possessions, when so wise and learned a man, that could give so wholesome counsel and remedies to others, was himself infected and overthrown by the same disease. Seneca was schoolmaster to the Emperor Nero in his youth, and afterward in such authority and credit with him, that for a time he managed all the affairs of the State, and gathered great wealth: which through envy procured him many enemies; among which 
Wise men not free from avarice.  number was one Snillius, who was highly in Nero's favour; and spoke thus unto Seneca in the Prince's presence: By what wisdom, by what instructions, and doctrine of Philosophy, wherein thou takest upon thee to be studious, hast thou within less than four years, whilst the Emperor hath favoured thee, and showed thee signs of love, gotten together three thousand times sesterces? (which value after the french men's account, is seven millions, and five hundred thousand crowns.) But though Seneca, for that time escaped the accusations of his enemies, yet perceiving four years after his authority taken from him, and his former favours diminished, and that the Prince lent his ears to his enemies, he began to fear, and to save his life; and to prevent the Emperor's cruelty, he came to him, and by way of oration spoke thus: It is fourteen years or thereabout (O King) sithence I came to you, and eight years of this time have you been Emperor, in which space you have heaped upon me such goods and honours, as there wanteth nothing to my felicity, but a moderation thereof. And after he had reckoned up many benefits, and great favours which he had received of Nero, and declared wherein consisted riches; he began to accuse himself, that he had not kept the Laws of written knowledge, and lived only by Philosophy, which would have taught him to be content with a little, or that which is sufficient. He told him that the riches and possessions which he had bestowed upon him, were so great, that he was not able to bear them, but rather was ready to sink under his own burden. And therefore he desired Nero, that he would ease him of this charge, and send his officers to seize upon all to his use, to whom it rightly appertained: alleging it to be a thing glorious to the Emperor, that he had advanced them to the highest dignities, that could also bear mean fortune, and be content with a little. Nero answered him with great commendations of his service, and worthiness, and exalted Seneca his merits far above his rewards, and that he had bestowed greater benefits upon them that had much less deserved than Seneca had. He told him, that the delivering of his money, the leaving his Prince, would not be imputed to his moderation, nor to his desire of quietneste●…: but my co●…etousnesse (quoth he) and the fear of my cruelty, will be in every man's mouth. But admit that your continency be commended, yet it is not the part of a wise man there-hence to procure glory to himself, from whence springeth infamy to his friend. To these fair words 
Killing 〈◊〉.  he added kisses, and embracings, and many courtesies, to cover his hatred. But not withstanding all these favours, he put Seneca not long after to death. These be the fruits that covetousness bringeth forth, with abundance of riches and possessions. Which confirmeth his opinion, that made choice of this Poesy: Medio●… firma. And he that will look into the manners of men in these days, shall find (no doubt) in diverse Commonwealths, even among the wisest, their minds eclipsed with the vice of covetousness, and greedy desire to augment their estate, as Seneca's was; as though it were man's felicity, and end for which he was borne, to heap riches and poslessions together without end or measure, to their own scandal, and to the evil example of others.  
But Fabricius, Emperor or rather General of the Romans Army, carried a more upright mind, and gave a notable example of contempt of riches. For the Embadassours of the Samnites, after they had reckoned up many great benefits which they had received by his means, offered him a great sum of money, and very importunately desired him to accept it, alleging the cause why they presented him with this money, to be, that they saw him want many things, to the honourable furniture of his house and provision, agreeable with his estate. Fabricius drawing his hands 
Ad●…rable Continency  from his ears to his eyes, and from them to his nose & mouth, and thence to his throat, and down to the lower part of his belly, answered the Ambassadors, that so long as he had the use of all these members, which he had touched, he should never lack any thing. And therefore he would not receive the money, whereof he had no need, of them whom he knew could turn it to their benefit. Whereby he plainly showed, that penury proceedeth of greedy and covetous desires, and not of nature. As Seneca saith, frugality is painful to luxurious men, that delight in excess and superfluities: but men given to temperance and sobriety, contenting themselves with a little, feel no evil in penuric. And it is no new thing, to see wise men that have the means to enrich themselves, to fall into the desire of riches, and to be overcome with covetousness. All ages have yielded their examples, even among the wisest. Pertinax in the reign of the Emperor Marcus Aurelius, having the government of diverse provinces and countries, and passed through the greatest offices within the Roman Empire, was found to be very wise, very just. severe, and sincere, so as sundry nations that misliked the government of other Roman Magistrates, would desire to have Pertinax, for his wisdom and justice, to be sent in their places. But after the good Emperor 
Hon●… change m●….  was dead, he was so stricken with covetousness, and desire of riches, that from thenceforth, he rather employed his industry (to his infamy) in gathering riches, than in government of the commonwealth: which was to his former virtues, a great blemish and discre●…r, and may serve for an example to all men to beware how they enter into the love of riches, when men of so great wisdom, are so easily overcome by them. Guev●…rra thus censureth the Duke of Veiar, who in his life had gathered so much treasure, that at his death he left four hundred thousand ducats. This is a matter (saith he) perilous to write, and odious to hear. But my judgement is, he went to seek care for himself, envy for his neighbours, spurs for his enemies, a prey for thiefs, travel for his person, anguish for his spirit, scruple for his conscience, peril for his soul, law for his children, and curses for his heirs.  
Amurath the great Turk, a few years past, sent Hassan a man that he favoured greatly, as Bassa to Cairo in Egypt, where by all undue courses, he would wring and extort rewards and bribes from every man. By which sinister and corrupt dealing, he made himself so odious, that it came to the king's care. Who perceiving that neither Religion, nor Love, nor justice, nor Reason could remove his covetous mind, from bribing & ex●…rting upon his subjects, and that these public exclamations went daily so far, that it was now a shame for him to let them go any further without due punishment, he sent for him, and cansed all the treasure which he had gathered, to be taken from him, with all the rest of his private substance, and the same to be carried into the great store-house, and himself to be 〈◊〉 up in prison. But the Queen obtained pardon for his life, and set him at liberty, with the loss nevertheless of all his treasure, which he had unjustly scraped together, which remained among the king's gold & jewels. When a Poet had reckoned up nobility of blood, great kindred, stately palaces, and such like things, wherein men use to glory and vaunt themselves, as happy men, he proceedeth also with riches, and concludeth thus: 
Sint tibi drvitia, sit l●…rga & 〈◊〉 supellex,  
Esse ta●… vel sic bestia magnapotes.  
Deniq, quicquider is, nis●… sit prudentia tecum,  
Magna quidem (dico) bestia semper 〈◊〉.  
Say thou hast wealth, and stuff both rare and dainty,  
Thou may'st be a great beast for all this plenty,  
Be any thing (if, of no wit possessed)  
Thou shalt be still a great beast at the best.   
Covetousness teacheth to set all things to sale, which overthroweth fidelity and goodness, two instruments 
Sa●….  of good counsel. The regard of private commodity, hath and will be always hurtful to public counsels; 
L●….  and is a strong poison to a true affection and upright judgement. To what thing may covetous men and u●…rers that hunt after gain, by alluring and deceiving the simple and plain meaning men, be moreaptly likened than to the fish Polipus, that lying in wait for other fishes upon the rocks, changeth his colour to the colour of the rock or place where he resteth, so as the other fishes not perceiving him, are taken in his act which he hath naturally behind his head, and can spread at his pleasure, before they find themselves in danger: So can these men frame and alter their speech & countenance, when they find one meet to prey upon, as though it were not the same man, until they have drawn him into their net, that he have no mean to escape. 
Non possidentem multa vocaveris 
●…r.   
Recte beatum, recti●… occupas  
Nomen beati, qui deorum  
Muneribus sapienter 〈◊〉,  
Duramque callet pauperiem pati,  
Pejusque lethe flagitium ●…imet.  
Thou canst not truly call him blessed,  
That of great substance is possessed:  
That title he may rather choose,  
Who Gods good gifts knows how to use:  
That can broole want (though bare and thi●…e)  
And worse than death doth fear to sin.   
Sir Thomas Mo●…e pleasantly derideth our estimation of vain things, which we call riches, in his commonwealth of Utopia: as gold and silver, pearls and precious stones, and such like; where they tie their bondmen 
A diso●… worth observ●….  with chains of gold, and none wear pearls and precious stones but little children, as toys of none account. There chanced (saith he) to come into U●…pia from a far country, three 〈◊〉 with an h●…ndred servants, all apparelled in changeable colours, the most of them in silks; the 〈◊〉 themselves (being noble men) in cloth of gold, and gold hanging 〈◊〉 their ears, with gold rings upon their singers, brooches and aglets of gold upon their caps, which glisteren full of pearls, & precious stones. To be short, trimmed and adorned with all those things, which among the Utopians were either the punishment of bondmen, or the reproach of infamed persons, or else tri●…es for young children to play withal. These Ambassadors with their train advanced themselves, & jetted so much the more 〈◊〉 & proudly as they perceived the Utopians (who were all come forth into the streets) to be basely attired. But contrary to their expectation, when they looked for great honour, the Utopians esteemed all that gorgeousness of apparel, shameful and reproachful, and them that were most abject, and basely apparelled, they reverently saluted for Lords, passing over the ambassadors without any honour, judging them by their wearing golden chains, to be bondman, with which they found fault, as serving to no use or purpose, seeing a bondman would easily break them, and escape away, being so weak and small. And children that had cast away their pearls, and precious stones, when they saw them sticking upon the Ambassador's caps, would push their mothers on the side, and say: Look mother how great a lubber doth yet wear pearls, & precious stones as though he were a little child stil. Peace son, would the mother say, I think he be some of the Ambassador's fools. But after a day or two, when the Ambassadors understood, how little the Utopians esteemed their gorgeousness, they laid aside their brave attire, and went more plainly and decently apparelled.  
The covetousness of the Frenchmen, and Portugeses, was not unaptly derided by an old fellow of Brasile, who perceiving that their long and dangerous travel to Brasile, was to turn their wood they transported, 
Plain, but to purpose.  to gain and ●…iches, asked them, whether rich men did not dye in their country? which being granted: who should possess their goods after their death? being answered their children, or if they have none, than their brethren, or next kinsfolks; Now (quoth he) I see you are very fools: For what necessity is there in wearying yourselves, to pass these troublous, & dangerous seas, to draw the occasion of so many evils to yourselves? If it be to seek after riches for your children or kindred, is not the earth that brought you up sufficient to bring up them also? We have also children and kin, that be deareunto us, but when we consider, that the same earth which nourished us up, is sufficient also to nourish them, we rest satisfied.  
The Barbarous people likewise of Peru, seeing the Spaniards, that first planted themselves in their country, given to be covetous and luxurious, feared lest they would corrupt and alter their accustomed manners. And therefore at their departure, they railed and called them the scum of the sea, men without fathers, and restless men that could stay no where to labour for their living. Though the pretence of the Spaniards travel, into these new found lands, were to plant Christianity among these rude people, and to reduce them to the knowledge of God; yet the infinite number of thousands of people, which through their cruelty and covetousness, they have there destroyed, in eight and forty year twenty millions, as appeareth by their own histories, argueth plainly, and is confirmed by this example following; that the greedy & unsatiable desire of gold and riches, was the cause that drew them to undertake those painful and dangerous travails. Which covetousness & cruelty of theirs, was a great hindrance to the planting of Religion there. ●…Ferdinando Sotos, a Spaniard went to Florida to seek gold, but being in a great rage and grief, because he could not there find that he looked for, he exercised great cruelty among those barbarous people. It chanced that a Prince of that country, came to see him, & presented him with two Parrots and plumes of feathers: after their first salutations ended, the Prince asked the Spaniard, who he was, and from whence he came, and what he sought in these countries, committing daily so many and so great cruelties, and wicked acts? Sotos answered him by an interpreter, that he was a Christian, the son of God the creator of heaven and earth, that his coming thither, was to instruct those people in the knowledge of his law. If thy 
An excellent answer of a Hethen.  God (said the Prince) command th●… to run over other men's countries, robbing, burning, kill, and omitting no kind of wickedness, we tell you in few words, that we can neither believe in him, nor in his laws.  
Of these greedy covetous men, the Prophet Esay speaketh thus: W●…e be to you, that join house to house, and field to field, till there be no more ground: Will you dwell upon the earth alone?  
The love of money made the French king 〈◊〉 the eleventh, subject to obloquy, by his niggardly sparing, unseemly for a Prince, without respect to his estate. For having driven almost all the Gentlemen out of his Court, he was served with his tailor; for all his Horaulds of arms, his Barber was his Ambassador, & his Physician was his Chancellor; and for a mockery of other kings, he would wear a greasy cap, of very course cloth: and in his accounts were found, twenty so●…s for two new sleeves to his old doublet, and fifteen deniers for grease to grease his boots. Horace reporteth of a man at Rome, called Ovid, so rich in money, that he might measure his gold by the bushel: and yet he went almost stark naked: & for niggardliness, never would fill himself half full of meat: Insomuch that he lived poorly to dye rich. Of such the Poet cryeth out, not without cause, 
Sed quò divitias tbt per torment a coact●…!  
Cum furor haud dubius, cum sit manifesta phrenesis,  
Vt locuples moriare, egenti vivere viverefato.  
What mean these Riches, by such torments got,  
And infinite pains? A madness, is't not?  
A frenzy manifest it doth imply,  
Penuriously to live, richly to dye.   
By this which hath been said, it is manifest, that man's felicity and his summo●… bonum, or greatest good, consisteth 
No felicity can be in richer.  not in riches. For who (if he be not senseless) desireth riches for itself, but for some other thing? Some for lascivious, some for sumptuous, others for profitable and necessary expenses. Which things, if they might be had without money, no man would desire or care for riches. Neither can riches be the common end of men; seeing some have great plenty, and others extreme want and poverty, which have also their estimation by opinion. Some calling gold and silver, others pearls and precious stones, & others trifling things, riches; like little children, that set their riches in pins and puppets. But he that putteth not man's felicity in himself, and ●…nis nis own matters, doth like unto him that estimateth●… sword by his scabbard; or a horse by his saddle and furniture. Neither can we call that Summum bonum, or the greatest good, which is no good at all, and is common both to good men and wicked; which also make more men worse than better. And how can riches be the principal end of man, that withdraweth men for the most part, from the true end of all things, which is God? For we see plainly, that there is not a more compendious way, to alienate a man's mind from God, than to wallow in worldly wealth. So that man's felicity or Summum bonum, must be sought in some other thing, than in riches. For God placed not man in this world to seek after earthly things: neither that he should find the end of his desires in the scurf of the earth. Which one remembreth thus: 
Memento rebus vanidis diffidere,  
Opens, genus, form●… decor, caduca sunt:  
Ad ossa nuda mors reducit omnia;  
Coelo repostus optimus thesaurus est.  
In vain things (see) no confidence thou hast,  
For neither wealth, nor birth, nor shape can last;  
To strip us to the bone, Death follows fast,  
'Tis the best treasure that in Heaven is placed.     

THE FELICITY OF MAN, OR, HIS SUMMUM BONUM. THE THIRD BOOK●….  

CHAP. I.  
Of Cineas the Philosopher and King Pyrrhus: Ambition the subversion of Kingdoms, and Empires: It engenders Parricides: Instanced by Adolphus Duke of Geldria: Selim the great Turk: Henry the first, Emperor, and Solyman: The ambition of Snio King of Denmark: Semiramis: jane Queen of Naples: The Empress Irene: Bassianns: the sons of Pope Alexander the sixth: with sundry Histories both domestical and foreign, to that purpose: The death of Pertinax Emperor: And Didius julianus, who bought the Roman Empire: D●…uers chances, and changes in war: Histories of others unmilling to underg●…e the Empire.  
HOnour and glory is another thing, which men labour to a●…taine, as though felicity or the greatest good should consist therein. But this is an erroneous opinion, and they greatly deceived that hold it. For men desire honour and glory because they would seem to be ●…cndued with virtue, by which they confess that virtue is to be preferred before glory & honour. And honour 
Virtue to be preferred before honour.  is given as we see by daily experience, by man; & many times taken away again by them that gave it. But that wherein felicity consisteth, is a thing more steadfast, and not so easily removed, nor subject to the variable accidents of fortune. Honour is gotten with much labour, maintained with great exponces, and lost with intolerable grief and sorrow. It is likened to a man's shadow, which the more he runneth after, the more it flieth away; and when he flieth from his shadow, it followeth him again; as one saith, Qui fugit honorem, eum sequitur honos: Honour followeth him that flieth from it. Who is more honoured now than Christ's Apostles, Saint Peter, Saint Paul and the like, that despised honour when they lived? Of all the disordered passions where with men's minds are vexed, there is no one that troubleth and disquieteth them more, than ambition and desire of honour. They never content themselves with that which they have gotten, but their minds are always employed in devising how to get more. It is a hard thing (saith Saint Augustine) for him that is placed in high estate, not to desire great matters. Alexander the Great, when he heard a Philosopher disputing of many worlds besides this, fell into a weeping, as though some great cause of grief had happened to him: and being asked, why he wept; Because (quoth he) I hear of many worlds, and I have not yet conquered one whole world. But he that hath felicity, is content with that he hath, and desireth no more. He is free from all perturbations and unquietness of mind, and thinketh no man in better estate than himself, otherwise he cannot be accounted happy. Which thing was by Cineas a very wise man aptly given to understand to King Pyrrhus, that intended great wars, to en●…ge his domin●…. For considering with himself, how peaceably and happily Pyrrhus might live, if he could be content with his own kingdom, as they had conference 〈◊〉 about his intended enterprise to 〈◊〉 wa●… upon I●…ly: If Sir (quoth Cineas) the gods show us this favour to conquer Italy, what good shall we reap by the victory? We may afterward (said By●…) with 〈◊〉 great difficulty, subdue the Grecia●… and 〈◊〉 〈◊〉, that border upon that country. When this (quoth the other) is done, what shall we do then? S●…ilia (quoth Pyrrhus) will not then stand against us. Shall that be the end of our wa●…res (said 〈◊〉?) Wh●… will stay 〈◊〉 ●…ter (quoth this Monarch) from passing into Afri●…, and Carthage? and from the recovery of the Kingdom of Macedon, that so we may command at 〈◊〉 pleasure all Greece 〈◊〉 〈◊〉 〈◊〉 〈◊〉, When 〈◊〉 〈◊〉 brought all this to pass, what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pyrrhus, beginning to smile We will (quoth h●…) my friend, give ourselves to rest, and live as pleat●…ntly and merrily, as 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where he desired; And what Sir (quoth he) let●… 〈◊〉 from rest at this present, and from living in joy & pleasure, seeing we have all things requi●…, o●… se●…king it with so much effusion of blood, and an ins●…ire number of per●… and dangers, and 〈◊〉 in 〈◊〉 〈◊〉, where it is uncertain whether we shall find it? These speeches rather offended Pyrrhus, that was carried away with the vehement passion of ambition, than any thing diffwaded him, from his viol●…t pur●…●…d: 〈◊〉, which in the end 〈◊〉 his own 〈◊〉 〈◊〉 by feeding of his ambitious humout in ●…ing 〈◊〉, he was at last lain with a 〈◊〉 〈◊〉, 〈◊〉 his head by a woman, and so lost his life, and his kingdom, 
The end of ●…bition.  which he might quietly have possessed. And this is the common course of the world, not only among Princes and Potentates, but also among men of mean estate, always to aspire and desire more, according to the Emperor Charles the fifth's word; Plus ultra, to whom sometime it happeneth as it did to Esop's dog, that, snatching at the shadow, lost the piece of meat which he had in his mouth. The ambitious humour of this King, that aspired to a Monarchy of many countries and kingdoms, putteth me in mind of a pretty taunt, given of late years to the Spaniards, for the like ambition. A German writeth a book, to his countrymen, wherein he doth persuade them, to beware they be not entrapped by the Spaniards; alleging many reasons, that they aspire to the Monarchy of Germany: and that they let not openly to speak, that the Monarchy of the world is due to them, from God, and by right. One writeth in the margin; Hispanis monarchia divinit●…s, sed in Utopia debetur: A monarchy is due to the Spani●…ds from above, but in Utopia.  
There is not a more dangerous passion, or affection, nor that hath been the cause of greater mischief, than ambition and desire of honour, which hath been the utter ruin and subversion of many Kingdoms and Commonwealths, and the destruction of them, in whom this humour hath reigned. And yet many times the worthiest men, and those that are ●…ndued with excellent gifts, are most subject to this passion. For lofty minds naturally have an earnest desire to excel others; and to bring that to pass, they forbear not to attempt any thing, whether it be right or wrong: for he is easily ●…raen 
Ambition hath no limit.  to unjust things, that is de●…ous of glory. As 〈◊〉 Caesar had usually in his mouth this saying of . To att●…ne to rule and principality, which is as it were the subject of honour & glory, there is no duty respected, nor natural affection can bear any sway, or restrain or bridle the unruly and violent passions; neither between parents and their children, between husband and wife, nor between ●…thren or kinsfolk. They that have suffered themselves to be overcome with this passion, have made shipwreck of all godliness, of modesty, of honesty, and of humanity itself. But mere madness it is, to desire that honour and glory, that neither contenteth the 〈◊〉, nor continueth with the possessor, nor is void of great dangers, both in this life and in the life to come; and is thus threatened in the Scripture, most severe judgement shallbe used upon those, over others. The mean man shall obtain mercy, but the great and strong, shall suffer torments strongly.  
Adolphus Duke of Geldria, did lead his father in the night when he was going to sleep, five of their miles in the deep of Winter, without shoes, to a most vile prison, 
Of 〈◊〉.  where he kept him half a year; in the end whereof, for fear of the Emperor and the Pope he let him forth. And when reasonable conditions were offered by the Arbitrators, which had the hearing of their cause, he said, rather than he would yield to those conditions, he would cast his father headlong into a well, and throw himself after. An undutiful saying of an unnatural son. Selym the great Turk, and first of that name, usurped the Empire, by favour of the ●…zaries, upon his father Bajazet, and caused him to be poisoned, and slew A●…mat and Corc●…the his two elder brothers, with all his Nephews, and others of Ottemans race: saying, that nothing was more pleasant, than to reign, when all sear of kindred was taken away. Henry the fifth deprived his father by force from the Empire, and caused him to dye miserably in prison. Frederiche the third, after he had reigned thirty years, was mi●…rably slain by Manfroy, his bastard son: who after he had committed this parricide, he poisoned his brother C●…, lawful inheritor to ●…redericke, that he might make himself King of Naples. saly●… King of the Turks, hearing the acclamations and cries which the army made to Sultan 〈◊〉 his eldest son, for joy of his 〈◊〉 from Persia, jealous of his own estate, caused him to be strangled in his utter chamber, and cast out to the army, with these words to be cried aloud: That there was but one God in Heaven, and one Sultan upon Earth. And within two days after he killed Sultan Gobe, because he wept for his brother: and Sultan Mehemet, his third son, because he went away for fear. Abimelesh, Athalia, joram and others, by the testimony of the Scripture, murdered many to reign alone.  
Snio king of Denmark, not contented with his own kingdom, aspired also to the kingdom of Suecia, and Gothland: when he perceived his forces were not ●…ficient to bring his purpose to pass, he practised this device. Bior●… king of Suecia and Gothland had married the daughter of the old king of that country, which 〈◊〉 practised to steal away, to marry her though she were the other King's wife, hoping by that 〈◊〉 to get the kingdom of Gothland, he made one go 〈◊〉 the habit of a beggar into the king's Court, to come to the speech of the Queen (if it were possible) under colour of begging her alms. This counterfeit beggar, having some friendship among the Danes that were in the king's court, hid himself in a corner, which way the Queen used to go; and when she passed by, he fell to his begging, and desired her to have compassion upon him, and withal steppeth to her, as though it were 
A 〈◊〉 beggar.  to receive her charity, and speaketh softly; Snio loveth you. The Queen perociving the device, passed by; and at her return, the beggar standing still in the same place as it were by importunacy, to draw from her something towards his relief, which before she had denied him, she gave him comfortable words openly; & secretly whispering she said; I love him, that loveth me. The beggar being glad of this answer, pro●…eded further, pea●…tiling with the Queen, to forsake her husband, and to pass the seas to Snio; who expecting opportunity, when the Queen feigned to go forth to wash herself, taking with her, her husband's tre●…re, 〈◊〉 a ship ready, and transported her into Denmark, which was the occasion of long and cruel wars, and of wonderful slaughter on both sides: insomuch as the husband●… being slain, the fields lay desolate, and the people driven to seek new countries to inhabit; which also at last cost Snio his life. semir 〈◊〉 Queen of the Assyrians, 
A●… Que●….  desired the king her husband, that she might reign with sovereignty one only day; which being ●…ted, she caused the king to be killed, and became absolute Queen herself. 〈◊〉 Queen of Naples, caused three of her husbands to be put to death, who sought to be advanced to honour by her marriage: and at last 〈◊〉 the just judgement of God, 〈◊〉 was 〈◊〉 herself. Irenes' mother to the Emperor Constantine the sixth, entrapped him by policy, and caused his eyes to be plucked out of his head, that she might reign in his place: such an unnatural part, as hath not been known done by a woman. Romulus the first founder of Rome, slew his brother Rhemus, for leaping over the wall of the City, that he might raign●…alone. 〈◊〉 and Geta, brothers and successors in the Empire to their father Severus, thinking so large a Monarchy not greatenough for them both, Bassianus slew his brother Geta with a dagger in his mother's arms, that himself might enjoy the sovereignty alone: 
Nulla fides regni socijs, omnisque potestas  
Impatiens consort is erit.  
There is no trust in partners to a Crown:  
Power brooks no rivals, but makes all his own.   
Pope Alexander the sixth had two sons, the elder he made Duke of Candia, the other Cardinal of Valentia: who being of a disposition, fitter for a man of war than a Priest, could not ●…adure that his brother the Duke, should be preferred before him in this principality; being the more impatient, because his brother had a greater part than he in the favour of a young Gentlewoman, with whom they were both in love, and 
The effects of lust and 〈◊〉.  therefore stirred up by lust and ambition (mighty ministers as Guicciardin saith, to all manner of mischief) he caused his brother to be slain, as he road alone in the night through Rome, and to be cast into the river of Tiber.  
Examples of this kind, our own Chronicles will yield us. Richard the third, most unnaturally caused his own brother's sons to be cruelly murdered through the inordinate desire to reign, upon whom fell the just j●…dgement of God, as all men know. The desire of rule & glory, was the cause of the civil wars between 〈◊〉 Caesar and Pompey, and of the overthrow of the Romans Commonwealth, and at last of their own confusion. Pompey being overthrown by Caesar, fled to Alexandria, where he thought to have found succour of the young King of Egypt, for the benefits which he before had ●…eceived at his hands. But his Council having deliberated upon the matter, sent a boat, under colour of friendship, to him, to fetch him to land, and caused his head to be stricken off to gratify Caesar, who not long after was killed in the Senate, with three and twenty wounds. These men were of such lofty minds, that the one could abide no superior, nor the other no equal. Alexander the Great, through ambition and desire of glory, without any right or title, entered into Dar●…us possessions, & made conquest of Asia. And the like desire of rule made Antipater send his son to poison Alexander, with the water of the river called Styx, whose property was to break all the vessels wherein it should be carried, whether it were silver, or pewter, or any other thing, saving the hoof of a mule. And what was it but ambition, that stirred up and continued the controversy of the Supremacy between the Churches of Jerusalem, Antioch, Constantinople, and Rome, the space almost of three hundred years, until at last Phocas adjudged the Supremacy to the Bishop of Rome, which brought forth horrible tumults, deadly hatreds, and shameful Schisms among the Churches? Yet notwithstanding this sentence, the Church of Milan opposed itself against the Church of Rome, for the Supremacy, and would have nothing to do with it for the space of two hundred years. King Henr●…e of France, upon the marriage of his sister with the King of Spain, was puffed up with such pride, and desirous of more increase of glory, that besides his ambitious conceits, and imaginations of new enterprises, he gave hims●…lfe a new title, tres heureuseroye, the most happy King. But God (to whom pride and vainglory is always offensive) would not suffer this happiness long to continue. For in sol●…mnizing this marriage, with great triumph and joy, after he had run at the Tilt two or three days, being persuaded and entreated by the Q●…eene his wife (who had dreadful dreams of him) to run no more, and also by his Council, he would needs run again the last day, and being well mounted, and armed rather better than any time before, after he had broken many staves, and the day well spent, and the pastime drawing to an end, some being gone from the Tiltyard homeward, others being alighted from their horses, the King would not give over until he had run one course more: and looking round about, & seeing almost none left, he called Count Mongomery to him, that was Captain of his guard, and commanded him to go to the end of the Tilt; but he refusing to run against him, desired to be pardoned; but the King (his destiny drawing him strongly to his end) would allow no excuse, but putting the staff in Mongomeries' hand (that killed him) willed him to go to the end of the tilt, he would break one staff more before he departed. As they ran, 〈◊〉 broke the staff upon the King with a counterbuff, that the splinters ran into his eye, and up toward his brain, so as languishing a few da●…s, he died. Thus he that thought himself by the allia●… of this mighty Prince, to be advanced to great glory, wherein, by his new title, he seemed to set his felicity, was taken away by the Captain of his guard, that was appointed for his defence, in the beginning of his supposed 
No predictions can prevent ●…ate.  happiness: S●…ctransit transit gloria mundi. This strange death of the Kings, seemed to be fatal, and was presaged before by Ganricus an Italian Astronomer, who wrote to the King five years before, that he had calculated his nativity, & that the heavens threatened him, in the year in which he should be one and forty, a dangerous wound in the head, by which he should be either stricken blind, or dead (both which came to pass) & therefore he advised him that year to bew are of til●…s & tourneys, & such like pastimes. Likewise Nostradamus told some of his friends secretly, that the King would be in great danger of his life at the triumph, which made them the more attentively behold the same, to see the event. There was also a child of six years old, brought thither with his father to see the justes; which boy, as he saw them run to break their staves, would always cry out without ceasing, They will kill the King, they will kill the King.  
But what danger soever followeth, or what care or trouble is in coming by it, there are very few examples of them, that have refused honour and rule, when they have had opportunity & means to attain it. But an infinite number of examples of them that by unlawful means have sought rule, to their own destruction. And no part of the world can afford more than the Roman Empire: where within the space of one hundred 
But three out of 〈◊〉 three 〈◊〉, 〈◊〉 in their be●…s.  years, ●…n which were 〈◊〉 and thirteen 〈◊〉, there were but three that died in their beds by sickness: all the 〈◊〉 suffered violent death. In the Reign of Galienns, there were 〈◊〉 that usurped the name of Emperor. The Romans had a custom, to have certain bands of choice men, lodged without th●… walls of the City of Rome, for the guard of their Emperors, which they called Praetorian soldiers, who by the negligence of some evil Emperors (forgetting their old discipline) grew so licentious that they used to kill such of their Emperors, though they had been beneficial to them (for whose defence they were appointed) as went about to reform their rapines and dissolute manners, and advance others in their places. (For this hath been always the manners of men, to be moved rather with the hope of a good turn to come, than with the remembrance of a benefit already received: and to depend rather upon them, whose power and reputation they see doth increase, than upon them that be at the highest, and have no possibility to climb higher.) Pertinax was the son of a slave that was made free, and being trained up in the wars, through his virtue and valour he obtained to the highest dignities in the Roman Empire: and after Commodus the cruel Tyrant was slain, he was made Emperor. But after he had reigned some three months, to the great liking of the Senate, and people of Rome, the Praetorian soldiers finding his severity not so fit for their purpose, as the liberty they enjoyed by his Predecessor Commodus, certain of them conspired against him, & went armed through the City of Rome to his Palace, with their halberds and swords drawn; whereof the Emperor being advertised, sent to the Captain of the 〈◊〉 bands (who brought him the first news of Commodus death, whereof he was the principal Author, and cause of this man's election to the Imperial crown) that he would appease the soldiers: but he was so far from dissuading them, that he rather allowed of the enterprise; following the common course of though world: and as the Poet saith; 
Dum fueris felix, multos ●…merabis amicos:  
Tempor a si fuerint nubila solus ●…ris:  
Whilst happy, thou hast many friends: but try  
Them in foul weather, and away they fly.   
The Emperor thinking it not agreeable with the majesty of his estate, nor answerable to his virtues, and former valour (by which he was advanced to so many dignities) to fly or hide himself, as he was counselled, he came forth boldly to the soldiers, hoping by his authority, and majesty of his person, to appease them. And after he had demanded of them, the cause of their coming in this disordered sort: My soldiers (quoth he) if you come to kill me, you shall do no great or valiant act, nor a matter to me very grievous, that am so stricken in age, and have gotten such honour and fame, that death cannot much trouble me: who am not ignorant, that the life of man must have an end. But take ye heed, that it be not infamous to yourselves, first to lay hands upon your Emperor, that hath done you no harm, whose person is committed to your guard & defence, from all treason & violence. I may not fly that which the destinies have ordained, neither that which you have determined. But if this be my last day, & fatal hour, I pray the immortal Gods, that the vengeance of 
A charitable wish of an Ethnic.  the innocent blood, which shall be fhed of me, fall not upon my mother Rome: but that every one of you, do feel it in his person, & his house. And though some of the soldiers, when Pertinax came to the point to speak these words, were moved with the authority and grave words of the good Emperor, and were about to retire, yet the rest that came after, pursued their furious intent: and especially one Tuncius, seeing all men refusing to kill Pertinax, he thrust a lance thorough the midst of his body, with which wound Pertinax fell to the ground. Which being done, they cut off his head, and put it on a lance, and carried it through the streets of Rome: and returned again to their camp, with the like speed as they came forth, which they fortified, and prepared themselves for defence, fearing the 〈◊〉 of the people, of whom Pertinax (they knew) was well beloved. But after a day or two, when they saw that none sought to revenge his death, they gathered to them a more boldness, and by a rare example (the like whereof was never heard before) the soldiers standing upon the walls of their camp, caused to be published, that he that would give them most money, they would 
The Empire ●…et to sale.  make him Emperor. A proud and presumptuous offer, for a handful of men, enclosed within a wall of a little circuit, to set the world to sale. A notable example, and worthy of deep meditation, whereby we may plainly see, how feeble and weak the things are which we so greatly esteem in this life: and what small reckoning and account we ought to make of worldly power and dominion, and all other riches and possessions, which we call the goods of the world, and how far they are from felicity that think themselves to live in security and happiness, by possessing worldly wealth and dominion, when three or four hundred men shall be sufficient to take away the life and dominion, from a grave and wise Emperor of Rome, a man of great virtue and experience, well beloved of his people, master & commander of the world, in the midst of the City of Rome, head of the Roman Empire. And they to carry the matter away without punishment, or called to answer their Prince's death. What reason have we so much to esteem and desire any worldly wealth and power, with the hazard many times of our souls, when so mighty a Monarchy, representing such a majesty, the terror of Princes & Nations, and as it were the throne of the earth, shall be by proclamation set out to sale for a little money? When this news was published in Rome, that the Empire should be sold, word thereof was brought to Didius julianus, a very rich man, as he sat at supper in the midst of his pleasures. Who being persuaded by his friends to hearken to this offer, went presently to the camp, where he found another chapman, whose offer the soldiers durst not accept, fearing lest he would revenge the Emperor's death, whose kinsman he was. But receiving the large promises of julianus, they put down a ladder over the wall of their camp, & took him to them: where, after they had sworn him to perform his promise for the money agreed upon, they saluted him by the name of Emperor, and marched with him in order of battle, well armed, through the City to the Palace. The People in stead of salutations cursing him bitterly, and cast stones at him out of their windows. And when the Army had entitled him Pater patriae, they found early the next morning, these Latin letters written upon the gate: P.U.E.P. sounding thus: Proditor, Venditor, Emptor patria. In English thus: Traitor, seller, buyer of thy Country. And after he had reigned seven months, in which time he suffered a great many indignities, being odious to all men, and to the soldiers also, because he performed not his promise, the Senate sent a Gentleman to kill julianus; who declaring the sorrowful Embassage which he brought him, with many tears, Inlianus desired, that he might not be slain before he had 
Gold that bought the 〈◊〉, would not save his life.  seen Severus, who was then at the gates of Rome with an army, & elected Emperor: but the Gentleman durst do no other, than cut off his head. These and the like examples (whereof histories are full fraught) argue the imbecility and frailty of humane power and riches, which may be likened to the rattles and toys, which children use to play with, suddenly they come, and quickly they are gone; no where stable nor settled, but with every blast and mutability of fortune, tossed hither and thither. He that now is lifted upon high, is thrown down again into the gulf of miseries. 
Saepius ventis agitatur ingens  
Pinus, & celsae graviore casu  
Decidunt turres; ferunt que summos fulmina montes.  
The mighty Pine that grows aloft,  
Is shaken by the winds more oft:  
The higher that the Turrets be,  
The greater is their fall we see:  
The nearer Heaven the Mountains look,  
The sooner they are thunderstruck.   
Unworthy are they to be esteemed and called good things, that double the bitterness of grief, with the desire of them, when they are lost. Which seemed to be gravely considered of king john of France, when he was taken P●…soner by the black Prince. For being moved with the sudden alteration of his fortune, that in a moment, of a mighty Prince was become a captive, in the power of his enemies, he was very sad and pensive. But when he was brought to the presence of King Edward, after he had considered of the vanity and uncertainty of worldly things, he looked with a very cheerful countenance, as though no such thing had happened to him. At which change, King Edward, hearing before of his penfivenesse, much marveling, demanded of him the cause of his sudden alteration. I was (quoth King john) the last day, as you know, a mighty King, and now I am fallen into your hands, a captive at your disposition: Vanitas vanitatum, & omnia vanitas; Vanity of vanities and all is vanity. To which saying an English Poet seemed to allude: 
No wight in this world that wealth can attain,  
Unless he believe that all is but vain.  
And look how it cometh, so leave it to go:  
As tides find their times, to ●…bbc and to slow.   
The like is reported to be spoken by Gilimer King of 
Clances and chan●…es 〈◊〉 war.  the Vandals, when he was overthrown in battle by Bellisarius, and led in the triumph very richly apparelled, set out with gold and precious stones: the king was at that time very sad and pensive, until he came before the Emperor justinian; and then being commanded to adore him sitting in his chair of State, he fell into great laughing, & pronounced these words, Vanitas vanitatum, & omnia vanitas. And when all men thought by the greatness of his sorrow, & sudden alteration of his estate, that he was fall'n mad, that would laugh at such an unseasonable time, the Emperor asked him, why (being before so long sorrowful) he fell so suddenly into such a laughing. He answered, that he laughed at the variable & unconstant estate and condition of men, that he, who was even now a king, is now become a slave.  
The King Sesostris was aptly taught the uncertainty of humane things, by the example of four Kings whom when he had taken prisoners, he caused them to draw him in a Chariot; one of the Kings turned his face always backward, and being demanded the cause, he answered, that as he beheld the wheels of the Chariot, that the same which was on high came down below, he called to mind the condition of men. Which answer made Sesist●…is more mild and gentle. Ecclesiastes saith, one cometh out of prison, 
Nothing in this life 〈◊〉.  and is made a King; and another which is borne in the Kingdom falleth into poverty. And whosoever shall enter into the due consideration of these things with an upright judgement, shall find, that there is nothing in this life better than a mean estate: which he that can attain and keep, is of all other neer●…st to this part of felicity. For when ambition and desire of having hath possessed a man's mind, whatsoever is sweet and pleasant in this life is lost. As appeareth by julianus, who living before in security, wanting nothing that was necessary for the happiness of this life, but rather had too much, through ambition and desire of rule and honour, fell into a sea of cares and troubles; and within a few months, ignominiously lost both his honour and his life. Pertinax seemed to prefer a private life before high estate. For before he was Emperor, having borne the principal offices in the Roman Empire, and governed many Provinces and Countries, a very wise man, and of great experience, and one of the principal men among the Romans, misliking the government, in the Reign of the Emperor Commodus, withdrew himself into the Country of Liguria, to lead a private life in a poor village, where his father in times past had lived, and kept shop. And when he had bought that poor dwelling, where his father had sold oil, fish, wine, and 
No crown to a 〈◊〉 〈◊〉.  such like, he built about it a stately house, suffering the old to remain in the midst, without adding or diminishing any thing of it. Pertinax was greatly delighted to behold that Country, wherein he had passed his life being but a child, and from whence he had departed so abject, and was returned with great wealth and credit; and being advertised that the foal of the ass was alive, whereon he was used to carry wood, be bought it, and cherished it as if it had been some old acquaintance, or servant of great desert. He rejoiced so exceedingly to see himself so rich, where he had been so poor; and to obtain so great quietness, after so much travel, that he said, & wrote to his friends, that if Princes had throughly known the taste and relish of secure rest & quietness, they would of their own accord abandon Empires. And if Pertinax could have kept himself in this private life, he had escaped that violent death, which, being afterward chosen Emperor, he could not avoid.  
If men could see, how the minds of many Princes & great estates are affected, what cares and troubles overwhelm them, what agonies and torments they suffer, in what fear and suspicion they live, we would not esteem them to be in the happiest estate, but rather to pity their case, and yield them all the hono●…r and duty we can give them, than wish to be in their places. As they by whose cares their subjects live securely; by whose watching, they sleep quietly; and by whose infelicity, they live happily. For, the subjects wealth, in a great part, dependeth upon the Prince's vigilancy and providence, which in a sort, was given to understand by Philip of Macedon, being in the wars, when he was asked how it came to pass, that he now slept so sound, so great peril being at hand, whereas at other times, in less dangers he used to be so watchful: It is no matter (quoth the King) though I sleep, Antipater is 〈◊〉; meaning, as before all the estate of his affairs, and 
Many miserable that see●… happy.  sa●…etie of the people depended upon his vigilancy: so for this one time he had committed them to Antipater, whom he knew to be as careful as himself. Philip de 〈◊〉, a man of great wisdom and experience, and employed in weighty affairs, in the time of Lewes the eleventh King of France, saith, that if he should write of all the Princes, both men and women, which he knew in his time, that to the judgement of men, seemed to live in great felicity, and yet to those that knew them familiarly, lived in a miserable estate, that matter alone would contain a reasonable Volume; which agreeth with the Poet: 
— Miser at que infelix est etiam Rex,  
Nec quenquam (〈◊〉 crede) facit 〈◊〉 beatum:  
Even Kings with miseries are oft oppressed,  
Nor is't a crown (believe me) makes them blessed.   
When Tigranes was newly become King of Armenia, after he had a while earnestly beheld the diadem, which he had in his hand; O noble, rather than happy cloth (quoth he) if men knew the cares and troubles thou bringest with thee, no man would take thee up, if he found thee lying on the ground. But none expressed more aptly the unhappiness of Princes, that came by unlawful means to their Principalities, than Dionysius the Tyrant of Syracuse, which was then a name of honour, though now ignominious. For being of Damocles commended for a happy man; wilt thou (quoth he) 〈◊〉, make proof one day of my happiness? When the other answered, Nothing more willingly; 〈◊〉 caused him to be set alone at his table, in a stately chamber richly hanged, a cupboard of plate of great price, his table furnished with great store of delicate meats, pleasant wines of all sorts, and attended upon with brave men, and fair boys, in all points as if he had been there himself. But directly over his head, he caused to be hanged a naked sword, by the hair of a 
Danger 〈◊〉 not 〈◊〉 〈◊〉.  horse tail; which when Damocles espied, his stomach would no longer serve him to eate of those dainty meats, neither could he take any pleasure in the service of those fair boys, but being in continual fear, lest the sword would fall upon his head, he desired he might have leave to depart, he would be no longer happy. Now thou seest (quoth Dionysius) how happy our estate is, that, not withstanding our guard of armed men, hangeth but by a little thread. Thus did 〈◊〉 lively and properly reprove the common error of men, that think felicity rather to consist in principality & worldly wealth, which is for the most part accompanied with fear and peril, and unquietness of mind, than in a mean estate, that bringeth with it a secure and quiet life, void of danger and timorous conceits. And that which he showed by example in Damocles, was by action verified in himself, in the course of his life. For he was so extremely fearful & suspicious, that he durst trust no body. He prepared a lodging for himself that had no access to it, but over a drawbridge, which he used himself to draw, when he went to bed. He durst trust no Barber with the shaving his beard, but his own daughters, for fear of his throat. And when they grew towards women, he took the razor from them, and made them learn a device to burn off his hair. And as he was on a time playing at tennis, he delivered his sword to his Page; and as one of his familiars told him merrily, that now he committed his life to his boy, he caused them both presently to be slain: the man, because he showed the way how he might be killed; & the boy, because by smiling he seemed to allow of it. As this Dionysius was walking one day, after he was expelled from his Kingdom, in the City of Corinth, where he lived 
A cunning 〈◊〉.  as a private man: Truly Dionysius (●…aid Diogenes the Sinopian) thou art in an estate unworthy of thee. The Tyrant, supposing he had bewailed his case; I am beholding to thee Diogenes (quoth he) that hast compassion upon my miserable fortune. What (replieth the Philosopher) dost thou think I pity thee? it rather grieveth me to see such a slave as thou art, who deservest to grow old, and to dye like a Tyrant, as thy father did, than to live here among us so pleasantly, and to pass thy time in security, without fear. Whereby the Philosopher's meaning was, that he lived then more happily, being a private man, void of fear and peril, than he did before in his kingdom, which was full of fear and trouble.  
The infelicity, which many times accompanieth great estates, and frequenteth places of honour, was well forescene of T●…us the go●…d Emperor of Rome. For as he made a feast one day to the contentment of every man, using a cheerful countenance, in the end of the banquet he strake himself upon the breast at the table, and withal ●…tched a great sigh. And when his favourites desired to know the cause; I cannot (quoth he) refrain sighing, when I call to mind, that this great honour which I have, dependeth upon the will of fortune; that my estates and dignities are as it were in sequestration, and my life as it were laid in pawn and pledge to me. Words of like effect were uttered by 〈◊〉 to Nerva, when he was chosen Emperor. For when all men came to do reverence to him, as their Lord and Emperor, and to congratulate and rejoice with him, wishing him good success and fortune (as the manner is) only Arrius, a very wise and grave man, a faithful friend to Nerva, used another form of speech, considering with a more deep meditation than the rest, what a great charge, and full of peril it was to reign. My friend Nerva (said he) that thou hast taken upon thee the government of the Empire, either it is some curse from thy predecessors, or some vengeance that the gods will take of thee: seeing they suffer thee to take the Empire, and at the time thou hast most need of counsel, they bereave thee of thy sound 
The speech of a worthy friend.  and good judgement. And surely Nerva (said Arrius) that thou art exalted into this throne, I attribute it to the good fortune of the Senate, and the people of Rome, and to all the Empire, and not to thine. For as thou hast through thy virtue and wisdom, escaped with so great honour & credit, from the hands of so many evil Princes that went before thee: so now the same hath made thee subject to an infinite number of cares and perils, and above all the rest, to the infamy and hatred of thine enemies, and much more of thy friends. For these thinking in their own judgement, that they have deserved all things as due to them, in respect of old friendship, if any thing be denied them, though unjust, that they shall ask, they will become more cruel enemies, than those that have so disordered themselves. And when Pertinax was to be elected Emperor, and went 
The modesty of 〈◊〉.  up to the Capitol, he would in no wise sit in the chair of estate, but took the Consul Glabrion by the arm, & by strong hand would have placed him in the same, as the worthier man. But he refusing, and persuading 〈◊〉, with all the Senate, to accept the Empire, which was so much against his will and liking, as appeared by the pitiful lamentation he made, and abundance of tears he shed, that they placed him in a manner by force in the chair. And when he saw no remedy nor resistance against their 〈◊〉, he made an Oration to the Senate, and amongst many other things, spoke thus: When I began to hold offices in the Commonwealth, I thought it most certain, that it was no humane matter, but a divine dignity, to be a Roman Emperor: but after I had tasted of the travels of commandment, and of authority, and understood the peril to reign; I did clearly see, that amongst all the travels of men, to be an Emperor is the greatest. Until this day I have had some 〈◊〉, but from henceforth I shall be constrained to live discontented: because from the travel and 〈◊〉 of the ●…nce, peace & quietness proceedeth to the Commonwealth. The office of a Prince is not to sleep, but to watch not to be idle, but to travel: for that every excessive recreation which his person taketh, forthwith redoundeth to the prejudice of the Commonwealth. Until this day have I been well liked, served, and reverenced, but from henceforth all men, for the most part, shall bear me envy: because the estate of Princes is so envied, that th●…sea shall want sand to reckon his enemies, but the number of his fingers of one hand, shall exceed to point out his friends. He used often to say, that in all his life he never committed the like fault, as when he accepted the Empire: and many times he mo●…oned to leave the same, and to return unto his hous●…: and would thus recomfort 〈◊〉; That forasinuch as he was of so great age, he should not long live, but be delivered of this redious life. Per●…nax had a son, whom after he was Emperor, he would not suffer to come to the Court, nor yet to Rome, but held him in his country following his own affairs: which moved the Consul to say to Pertinax, that he seemed rather the son of a labourer, than of an Emperor. Whereupon he listup his eyes to heaven, and with a great sigh said: My mother Rome hath cause to be contented, that I offer and put ●…y life in danger for her sake, without venturing my son and house in like danger. Whereby it appeareth, he esteemed himself for most unhappy, to be established in the Empire, and his son to be in great felicity, being free from the same.   

CHAP. II.  
The Emperor Trajans' opinion concerning Principality and Empire: The like of Marcus Aurelius Emperor, of the Empire: Saturninus and his death: The modesty of Sylla the Dictator, and Carolus Martellus: The History of Dioclesian: The instability of Fortune pr●…ved by justinian the second: The contention of Sergius, and Formosus about the Popedom: Of Pope john the thirteenth and others: Of Bajazet Emperor of the Turks: The history of Darius and Alexander: of Baltazar Cossa Pope, and his miserable death: Flattery rewarded by Antonius and Commodus Emperors: The stories of diverse Popes: Of the Cardinal of Loreyne and of Martin Luther.  
THe Emperor Trajane seemed to be of opinion, that the greatest felicity is not found in the greatest estate: by a letter which he wrote to the Senate of Rome, being new chosen Emperor, where among other things he writeth thus: Ye know that albeit I was nephew to our predecessor, yet I never solicited him for the kingdom, and much less occupied my thoughts to hope for it: having learned of my master Plutarch, that honour ought rather to be deserved than purchased. And as I will not deny, but that a kingdom is a sweet prey, & that the present of so high and excellent dignity, was welcome to me, with inward gladness: so also I cannot but confess, that I find great difference between the travels of a kingdom, and the security of a private life. Yea, after I had tasted of what bitter cares, this sweet prey is compounded, I was sorry my weakness was so soon enticed, though it be too late to repe●…. For of such quality is empire & government, that if there be great honour to possess it, there is no less pains & travel to wield it. Oh, to how many perplexities 
The troubles of pit●….  stands he subject, who binds himself to govern others? For if he be just, they will call him cruel: if he be pitiful they will despise him: if he be liberal, they will hold him prodigal: if he be a husband of that he hath, they will say he is covetous: if he be peaceable, they will esteem him a coward: if he be courageous, they will term him quarrelous: if he be grave, they will note him proud: if he be affable, they will impute it to lightness, and simplicity: if he be solitary, they will judge him an hypocrite: and if he be merry, they will term him dislolte. So that men will most commonly use more respect toward all others, than toward him that governeth the whole. For the Prince, they number the morsels that he eareth, they measure his paces, they observe his words, they mark what company he k●…peth, they censure his works, they are jealous over his looks and gestures: yea, they examine and murmur at his pastimes, and make conjecture even of his secret thoughts. Who then considereth the travels that are incident to principality, the jealousies that stand as espials over such as rule, will confess (I doubt not) that there is no estate more sure than that which is dissevered from Empire and dominion. Insomuch as government being nothing else but the forge of envy, the best cu●… and remedy is to forbear to be absolute, and live contented with a private estate. For if a man cannot but with great pain govern a wife whom he hath chosen, train up his children which he hath begotten, and instruct his servant that he hath hired, having them all in his honse: far greater pain shall he find, to entertain in one peace & unity, a whole commonwealth divided into strange dispositions. Sure the life of a Prince deserveth great compassion, for that in few they can repose or trust, seeing oftentimes they are most deceived by those whom they most favour. They cannot eate without watching, sleep without guard, speak without jealousy, nor go without espial. So that being Lords over all, they are prisoners to their own subjects. Yea, if we consider the servitude of Princes, and the liberty of subjects, we shall find, that by whom a kingdom is best managed, over him servitude hath most dominion. Insomuch that though Princes have authority, to give liberty to others, yet their place will not suffer them to minister it to themselves. A large sea, and a great kingdom are two things pleasant to behold, but most perilous to prove.  
The Emperor Marcus A●…relaus, seemed to be of the very same mind, by a discourse written to a dear friend of his, among other things thus: There is no doubt, that to be Emperor of Rome, is a greathne●… above all the estates of the world: but weighing with his countenance and majesty, the cares and infelicities that are annexed to the seat, there is far greater security to follow a private life, than to manage the affairs and travels of a kingdom. And because (good Pution) thou art so near me in friendship and opinion, I will debate it frankly with thee, though not so much for that thou desirest to know it, yet because it brings case to my heart, to communicate my fortune, as in all adversities, it is one chief comfort, when men know the uttermost of their mishaps. But this was the case; The Emperor Antoninus adopting me to his son in law, gave me his daughter to wife, and for her dowry, endowed me with the Empire: two things very honourable, & even so not a little troublesome. For that to the 
A Kingdom and a wife, two hard things to govern.  government of the Empire is tied great pain & travel: & in Faustine my wife, is great difficulty of moderation, and modesty. Herein thou hast no reason, to marvel so much of that I write to thee now, as to wonder with what discretion I so long suffered it. Assuring thee, that the travels of the kingdom shorten my life, & the liberty of my wife diminisheth mine honour. For ●…he being the daughter of an Emperor, having withal, the help of riches, beauty, & authority, forbears not to use the privilege of liberty, not as she ought, but as she list. This being a property annexed to most women, rather to desire liberty, than that they know how to use it: & that which is worse, she will never suffer reformation of this error, without the prejudice of mine honour: So that i●… such a form of life as this is, and with the fellowship of a wife, such as Faustin●… is, it had been better for me, to have taken the state of a labourer, than to be c●…alted to the place of the Empire: for that when the recko●…ing is made as there is no land so hard, which the plough doth not turn up, so there is no man so humble, that will be 
The greatest 〈◊〉 i●… in a mean 〈◊〉.  common led. I was never so well served as when I had but one Page, & now that I am Emperor, all men call me master, & yet I am made servant to them all. Where thou mayest see a lamentable difference between that I was then, and the condition I live in now: For when I followed the study of Philosophy, I had contentment of mind, whereas the pomps of the Empire carrieth me into such strange spirits, that I have forgotten the virtue and science I knew, and now am troubled with infirmities, which I cannot abide. When I was a private man, all men held their eyes fixed upon me, and now that I am a prince, there are few that ●…mploy not their tongues against me. Whereby it appeareth, that as in Princes there is always something to be admonished, so in subjects are many things to be corrected. All this (good 〈◊〉) I 〈◊〉 with thee, to the end thou have compassion upon my estate past, and pity to that I am no●… in: having neither time to communicate with those friends, with whom I have been brought up, nor opportunity to seek my solace in the science I have learned. For of the one side, the cares of the kingdom do carry me into thoughts and pensiveness, and on the other side, the liberty of my wife leaves me in trouble of conscience. 〈◊〉 likewise being advanced against his will to the name of Emperor by the Egyptians 
The cares that attends on 〈◊〉.  & by his soldiers, when he saw them so importunate that he could not without danger refuse it; My friends (quoth he) ye know not what it is to 〈◊〉, I will make you understand it in myself. From this day forward I shall be daily 〈◊〉 with swords, axes, and halberds hanging over my head; on every side I see myself assaulted with lances, and all kind of weapons. Those that should be my guard and defence, I begin to fear, and to stand in doubt of them that keep me company. I eat my meat now with no good taste, nor without suspicion. I go no where in safety, nor without fear. But if I were assured from all these things, yet it is impossible for an Emp to please his subjects. For if he be old, they will say, he is unable, and insufficient: if he be young, that he is furious, and wanteth wisdom to command. So as there will never fail defects to be found in him. Believe me (my friends) you that make me Emperor, do tie me to death, yet one thing comforteth me, that I shall not dye alone, deal with me as you list: I beseech the gods, that ye repent not one day that you have done, as I repent it now. And as he seemed to prophesy of himself, so it happened to him. For Probus being Emperor also, encountering with him, won the field: and Saturninus being fled into a Castle, was there slain against the will of Probus, who seemed willing to have pardoned him.  
And although the troubles and perils of these high dignities and honourable places, were foreseen and duly considered of some wise & grave men, yet few there have been who refused them being offered, and more few that have yielded them over, without some urgent cause, and necessity, when they have possessed them. Sylla after he had vanquished all his enemies, being dictator, the highest dignity then in the Roman commonwealth, and in men's judgement might have possessed it quietly, gave it over voluntarily without any compulsion, and led a private life.  
Carolus Martellus showed great magnanimity in refusing principality, when after many noble victories, he was offered by the Princes and Nobility, the kingdom of France, he refused it, and contented himself with the estate his father left him. For which he had this Epitaph: 
Dux dominusq, Ducum, regum quoque●…ex fore spe●…it,  
Non vult regnare, sed regibus imperat ipse.  
To be a Duke or Lord o'er Dukes  
Or King, 'mongst Kings he did despise:  
But thought it greater (than himself  
To reign) o'er Kings to emperize.   
Some others did the like. But none hath showed a more 
The 〈◊〉 〈◊〉 〈◊〉 of Richard 〈◊〉 of 〈◊〉, in the time of Henry the sixth.  rare example in this kind of matter, than Dioclesian. This Dioclesian, was a man of base parentage in Dalmacia, and served as a poor soldier in France under diverse Roman Emperors: (for the Romans had then a custom, not to suffer their Emperor's long to live) & as on a time he reckoned with a woman, in the house where he was lodged (that was a Soothsayer, of them which were called Druids) for the charges of some time past, this woman finding fault with hisstraight reckoning, unfit as she thought, for a soldier. Content thyself good woman (quoth Dioclesian) I am yet a poor soldier as thou seest, but when I am an Emperor, I will be more liberal. Forasmuch as thou hast spoken (quoth she) more truly than thou art aware of, when thou hast killed an Aper (which signifieth a Boar) thou shalt be Emperor. Dioclesian although he took her words in jest, as a thing unlikely to come to pass, yet carrying a lot●…e mind, he thought sometimes upon her words, and as occasion served, he used to kill Boars. And through his virtue and valour, being advanced by degrees from one office to another, he became in time one of the principal m●… in the army. And as he saw three or four Emperors in his time, one succeeding another, he calling to remembrance the woman's words: I kill the Boars (quoth he) but others eat the flesh: It chanced at last, that one whose name was Aper, traitorously killed 〈◊〉 the Emperor, notwithstanding he married his daughter, hoping to succeed him in the Empire. But the same being known to the soldiers, they apprehended this Aper, & brought him before the tribunal seat of the Emperor. And devising upon a man that might see this treason punished, none seemed so meet, as D●…oclesian. Whereupon the whole army chose him Emperor. And heto fulfil the prophecy (though the thing was unseemly) thrust his sword through Aper, and slew him. And after he had reigned twenty years and achieved great matters, and now come to live in great prosperity, his Empire being so strongly fortified, & all things in such peaceable estate, that in the judgement of men he need fear nothing, by a rare precedent never seen before, he gave over the Empire, & went to the city of Solona in Dalmatia his native country, to lead a private life; where he occupied himself in planting trees, and making orchards and gardens, and would never after be brought to intermeddle with any kind of government, of what quality soever. Which private li●…e liked him so well, that by his own confession, he then began to live, and to see the clear light of the Sun. And when afterward in process of time, the States of Rome sent Ambassadors to desire him, that he would return again to be their Emperor, and take upon him the government, which (they said) would be profitable 〈◊〉 the commonwealth, he would in no wife be 〈◊〉 to accept it, but answered them, that 〈◊〉 they ●…aw and 
A remarkable modef●…ie.  could enjoy awhile his quiet life, & the pleasure of the herbs and trees, which he had sowed & planted in his country, they would never send him any such embassage; that he had heretofore bestowed great travel for the commonwealth, & that now God had given him time to travel & live to himself. And that he could not account any part of his time for life, but this, which he 〈◊〉 quietly spent, sithence his return to his country. And when the Ambassadors replied, that he should have respect to the great matters which he had done, and not to suffer his victories to receive disgrace in his time, he answered them, that having set his felicity in the goods and riches of the mind, it could not be accounted for an unhonest thing in him, to contemn worldly wealth and dominion, and to profess honest poverty; and that for confirmation of his opinion, there neither wanted precepts, nor examples of the wise ancient Philosophers. Among all the heathen histories that are written, there is not in mine opinion, a more notable example, nor of more efficacy to persuade men, that feli●…iry consisteth not in temporal and worldly goods and dominions, than this of Di●…lefian. For beginning the course of his life, in the estate of a poor soldier, and ascending through the favour of Fortune, and his own virtue and wisdom, from one degree to another, until he was mounted to the highest dignities among men, to be Emperor of Rome, and commander of the world, and considering with himself (like a wise man) the uncertainty and mutability of the things of this life, i●… which nothing hath long continuance, but as it h●…th 〈◊〉 time to increase, so being at the highest, naturally doth diminish again; proponing also to himself, the examples of diverse great estates, whom Fortune had set upon the top of her wheel, and seemed to be in the highest degree of felicity, she threw them down suddenly into extreme miseries, as the Poet speaking of Fortune, truly saith: 
Et tantum constans in levitate suaeft:  
He was only constant in his own lightness.  He gave over all his honours and dominions, to lead a private life, in a mean estate, that is free from all those troubles and peril;, which always wait upon high dignities, and dominions. Many goodly persuasions, with much eloquence have been used, prudent precepts given by wise men, and pithy reasons, and probable arguments have been brought forth by many, to persuade, that all these worldly riches and honours which we so greatly esteem, are but vanities, who never tasted of the things from which they would dissuade men, and therefore not of that credit and efficacy to edify. Aeschines the Philosopher saith; Words well spoken, do awake and revive the judgement: but great and manifest examples persuade the heart. For examples be of more validity than precepts, and we are better taught by good life than by good words: as the Poet saith: 
Mederis aliis, ipsus ulceribus scatens.  
He would cure others, that was himself full of ulcers.   
But Dioclefian having passed through all the estates and dignities of this life, from the meanest to the highest, and thereby the better able, not only by his own wisdom, but also by his experience, to judge which was the best; and when he was in the highest place of honour and glory, which men so earnestly labour for and admire, and take for felicity, to leave all and to betake himself to a private life and mean estate, may serve for a sufficient persuasion, that felicity consisteth not in honour and glory, nor in worldly wealth and dominion, after the common opinion of men. But a common error continued, many times standeth for a law, and a judgement with authority, for a truth, and therefore not easy to be dissolved and rooted out. And Dioclesian's opinion is both significantly and briefly confirmed by the Poet: 
Felix ille animi, divisque simillimus ipsis  
Quem non mendaci resplendens gloria fuco  
Sollicitat; non fastosi mala gandia luxus:  
Sed tacitos sinit ire dies & paupere cultu  
Exigit innocua tranquilla silentia vita.  
Happi's that man in mind, and comes most near  
Unto the gods, whom glory doth not ●…meere  
With lying dross, nor takes unhappy joy,  
In swelling lusts, his nature to destroy:  
But in an habit mean, and without strife,  
Spends the still hours of his innocuous life.   
But the Emperors that succeeded Dioclesian, nor they which were before him, used the like consideration and foresight, of the troubles and dangers of high dignities. For th●…re is hardly to be found, any kind of death, how vile or ignominious and strange soever, that any man hath suffered, but some of the Roman Emperors have suffered the like, besides cruel torments, & outrageous 
.  dignities, in their life-time. The instability of Fortune (usual in high dignities, which was wisely foreseen by Dioclesian) cannot more manifestly be proved by the example of many ages, than by the experience of some unhappy ambitious men in a few years, by this example following. By which if the ambitious & unb●…dled passions, and immoderate desire of honour and principality, were not of such force and strength, that men's weak minds can make no sufficient resistance, they would be more effectually warned and taught, than by all the precepts and persuasions of the wise and learned men that have treated of that matter, to set their felicity in some other thing, than in honour and glory; which hath been the confusion of a●… infinite number, and brought them to ●…eme misery.  
When the Emperor 〈◊〉 the second, h●…d reigned ten years, and seemed then to live in great security and p●…peritic, one Leonctus a Senator of Constantinople, conspired with others against him; and by the favour of the people and some of the nobility, he went to the Palace, where finding no resistance, he apprehended 〈◊〉, and cut off his nose: and making himself Emperor, he banished him into Chersonesus; where he li●…ed in a poor estate without a nose. Leoncius having obtained his purpose, and seeing himself in quiet possession of the Empire, sent an army into Africa against the Saracens. The General having won the victory, left his Army in good order, and returned to Constantinople, to yield the Emperor account of his charge. In the mean time one in the army, having gotten the good will of the soldiers (whom they afterward called Tiber●…s) revolted against Le●…cius, and by the favour of the whole army he was chosen Emperor, with such success, that speedily 〈◊〉 
.  at Constantinople, he t●…oke Leouc●…us, that had been Emperor three years, and cut off his nose, as he had done to Instinian, and cast him into prison in a Monastery, that he might feel the more grief, meaning afterward to put him to death. He banished also one philippicus into Cephalonia, because he dreamt, that an Eagle did light upon his head; which he doubted did presage that he should one day be Emperor. Tiberi●… having quietly reigned six or seven years, without fear of any man, it fell into his head to put justinian to death, suspecting lest he practised some thing against him. justinian being thereof advertised, fled for succour to a Prince in Barbary, who entertained him well, and promised him his daughter in marriage. But after he had lived there a time in some hope, and without fear of any further displeasure, understanding that his new father in law was corrupted with money, and meant to send him to Tibertus, he fled from thence to the King of Bulgaria, whose sister he promised to marry. By the aid of this King, justinian gathered together an army, and encountering with Tiberius, overthrew him, and recovered again his Empire (but not his nose) wh●…ch he could never have done, if Tiberius had suffered him to live in exile without further molesting him. When justinian came to Constantinople, finding Leoncius there in prison, after many torments, he put him and ●…berius to death; and always, as he had occasion to wipe his nose (if he had had one) he caused-one of his conspirators to be executed. When justinian had thus gotten again the possession of his Empire, he determined to put Philippicus to death, that dreamt of the Eagle, and to be revenged of the people of Chersonesus, of whom he pretended not to be well used in his banishment. And raising a power for that purpose, Philipp●…cus having intelligence what was intended against him, like a man desperate, gathered tog●…her such forces as he could, and encountering with the Emperor, he overcame him, and strake off his head, and of a banish●…d man became Emperor. The like happened to Philippicus, for after he had reigned six months, Anastasius raised a power against him, and overthrew him, and put out his eyes, and took from him his Empire: which when he had enj●…yed one year, Theodosius deposed him, and made him a Monk, and himself Emperor. Thus fortune played with those Princes, sometime lifting up some o●… high, that she might throw them down with the greater fall; to some giving more than he had before, that she might at last take all from him; sometime making Emperors exiles, another time making exiles Emperors; Which agreeth aptly with the saying of the Satiricke: 
Ille crucem sceleris pretium ferat, hic diadema.  
One suffers on the gallows as his meed,  
Another's crowned in an Imperial weed.   
Such is the malice of ambition, that is not always satisfied with the torments or death of his competitour, except he be also revenged, and use despites upon his carcase. There was a contention between Sergius and 
●…ange ambition in 〈◊〉.  〈◊〉 for the Popedom. Sergius being of greater force, cast the other out of Saint Peter's chair: who flying into France, found fortune so favourable, that he recovered again the possession of his place, and died within a little while after. Sergius the Antipope, rejoyeing in the death of his competitor, got him into Saint Peter's chair, and burning with a desire to be revenged, he caused Formosus to be taken out of his grave, and setting him in the Pope's seat, apparelled in a Priest's habit, commanded his head to be cut off, and spoke thus to him: Thou wast Bishop of such a place, why hast thou through the spirit of ambition, usurped the universal seat of the Roman Bishops? When these sacred ceremonies were finished, he caused his vestments to be taken from him, and three of his fingers to be cut off, and his body to be cast into the river of Tiber.  
And this was a horrible fact that was committed by 
Tyranny.  Pope john the thirteenth, when he had cut off the noses he put out the eyes of certain Cardinals, because they favoured Otho, that meant to depose him, and set up another in his place. Which Pope was afterward (as some write) killed by a Roman, because he found him abusing his wife. And as these Popes, through ambition have committed many outrages and tyrannies, so have they by the just judgement of God, suffered many indignities, and torments: some expelled, some banished, some imprisoned, some their eyes put out; as Pope john the thirteenth. Which examples were sufficient to dissuade men from aspiring to high dignities, and glorious estate, if their eyes were not bli●…ded with the humour of ambition. And in no estates of life, examples of ambition have been more apparent, than in the Popedom: two, three, and sometimes four Popes being at one time, within the space of forty year; who have raised cruel wars, and contended together most maliciously, to the great effusion of innocent blood, and to the impoverishing and troubling of all Christendom. But Benedictus the ninth, Gregory the sixth, and john the third, all three Popes at one time, used the matter with more moderation, and greater discretion. For after some contention for the Popedom, one being set up and another put down, they fell to a friendly composition: and because Saint Peter's chair was not large enough for them all three to sit together, they divided Christ's garments (as their writer's report) and the revenues of the Church equally between them, and dwelled neighbourly at Rome together, taking several Churches to their charge. And here might arise a disputable question of no small difficulty; which of them was the right Vicar of Christ; 
A disputable 〈◊〉.  but I leave it to them to whom it appertaineth, to be decided, not appertaining to this matter. A rare example of the inconstancy of fortune among great Princes, happened to Bajazet, Emperor of the Turks: for, being overcome in battle by Tamerlan, that of a peasant's son became a great Monarch, & taken prisoner, he caused him to be led with him, in a cage of gold, and to be fed with crumbs that fell from his table: & when he meant to ride, he used him for a footstool, to get up to his horse. Valerianus Emperor of Rome, being taken prisoner by Saper King of the Persians, was used in the like sort, as a footstool for him to get up to his horse. When Alexander the great had taken king Porus Prisoner, and asked him what he thought meet for him that was victor to do with him: Even as this day (quoth P●…rus) doth admonish thee, wherein thou seest, how uncertain a thing felicity is. 
Dum versat dubio vitam fortuna ten●…re  
Felicem sese dicere 〈◊〉:  
No man can count himself happy at all,  
Whom with suspense blind fortune doth enthral.   
Darius' that mighty Monarch of the Persians, tasted of the like inconstancy of fortune. For at Alexander's first coming into Asia, being puffed up with pride, by his great riches and dominion, thinking himself to be in the highest degree of felicity, he wrote to Alexander a disdainful & proud letter: Darius' king of kings, and cousin to the gods, to Alexander my servant: I will & command thee to return home to thy parents, and lie in thy mother's lap, and learn the duty & part of a man; for which purpose, I have sent thee a pair of reins of Scythia, a tennis ball, and a purse full of gold; the ball, because it agreeth with thy years; the gold, that thou mayest therewith buy what thou lackest. Alexander received 
A kingly con●…ction.  these gifts, as a prognostic of his good fortune: and wrote to him again, that he had received his gifts: the reins, he meant to use to rule them, that were now subject to him: the ball did presage, that he should be master of the world; the gold was a token that he should be master of him, and all his treasure. Which letter when Darius had read, he sent to the governor's of his country, that he heard there was a youngman, the son of Philip, that overranne his countries of Asia, like one that were mad: he willed them to take him & whip him with rods like a boy, & send him to him clothed in purple: and for his noblemen & captains, that they should destroy them and his navy. But afterward when he was overthrown in battle, and his wife and children were taken prisoners, himself hardly escaping, Nabarzanes and Beslus two of his principal captains through an ambitious desire of rule, conspiring traitorously against Darius, looked for opportunity to kill him. Where of when Darius was advertised, and counselled by some of his friends, rather to commit himself to the guard of the Grecians, than to trust his own countrymen, being predestinate to his chance, he could not then bear any wholesome counsel; and hearing that such as were accustomed to the guard of his person, which should have been his defence in all perils, were fled from him, for fear of the great number of conspirators, which they supposed to be coming, he called some of his friends, and willed them to provide for themselves, commending their fidelity to their prince, till the last hour. Here (quoth he) I tarry for the fatal law of my destiny. After which words they filled the king's lodging and all the camp with mourning and lamentatior. Such as appertained to the conspirators, deceived by the con●…ed cries and lamentation, brought tidings to the rest, that the king had killed himself. Whereupon they galloped thither as fast as they could, & such followed after, as they had chosen to be ministers of their mischief. When Bessus and Nabarzanes were entered 
〈◊〉 〈◊〉.  into the king's pavilion, hearing by his Eunuches that he was alive, they commanded him to be bound. Thus he which before was carried in a chariot, and honoured of his men like a god, was made prisoner by his own servants, & put into a vile cart, covered over with beasts skins. His men understanding how the matter passed, all forsook him. But to the intent that Darius should not w●…nt such honour, as was due to his estate, they cau●…ed him to be bound with golden ●…tters. Such were the despites that his fortune made him subject unto. And for that he should not be known by his apparel, they covered his chariot with foul hides of beasts, and c●…sed unknown men to drive it forwards. News being brought to Alexander, that Darius was forsaken of his own men, and either taken prisoner or slain, he followeth after him as speedily as he could. And when he was come so near them, that the Macedons saw the Persians flying, and the Persians the Macedons pur●…ing them, Bessus and other of his complices came to the cart where Darius was, and persuaded him to leap on hor●…backe and fly from his enemies that were at hand●… but he crying out that the gods were come to his revenge, and calling for the assistance of Alexander, said, that in no wise he would go with traitors: wherewith they being exceeding angry, threw d●…s at him, and left him wounded in many places of his body: they thrust in the beasts also that drew the cart, that they might not be able to go forward, and slew his two servants that did wait upon him, and fl●…d to save themselves. Within a while after, the beasts that drew Darius' waggon, having no man to govern them, were swarved out of the highway, and wand'ring here and there, had drawn Darius four ●…rlongs from the place where he was wounded, into a valley, where they fainted by reason of their heat and hurts. And as Polistratus a Macedon came that way, to drink of a spring being overcome with thirst, he espied, as he was drinking out of an helmet, the beasts that were thrust in with darts, and looking into the foul cart, he found the body of a man half dead, and at length he perceived it was Darius, that lay there sore wounded, gasping for breath. Then he brought him to a Persian that he had taken prisoner, whom when Darius knew by his voice to be of his country, he took it for a comfort of his present fortune, that he should speak before he died, to one that understood him, and not ●…ter his last words in vain; he required him to declare unto Alexander, that though he had never deserved any thing at his hands, yet it was his chance to dye greatly his debtor, and had great thanks to give him, for the 
G●…ude in death.  favour and goodness he had showed to his mother, his wife, and children, to whom he had not only granted life, but also the reverence of their former estate and dignity; whereas he of his kinsmen & friends, to whom he had given both life and lands, was now by them bereft of all. He prayed therefore that he might always be victor, & that the Empire of the whole world might 〈◊〉 into his hands: requiring him that he would not neglect to revenge so soul an act; not only for his cause, but for an example, & the love of other Princes: which should be a thing honourable to him, and profitable in time to come. When he had spoken these words, he fainted, and calling for water, after he had drunk, said to Polistratus that presented it to him; whatsoever thou art, this is unto me the last misery in all my adverse fortune, that I am not able to require thee this benefit, but Alexander shall reward thee; and the gods shall require him, for his great humanity and clemency, showed towards mine: unto whom in my behalf thou shalt give my hand, as a pledge of a king's promise. And having spoken these words, and given to Polistratus his hand, he died. When his sayings were reported to Alexander, he repaired where the dead corpse lay, and there bewailed with tears, that it was his chance to dye a death so unworthy of so great an estate: & taking off his own cloak to cover the dead corpse, adorning 
courtesy 〈◊〉 a 〈◊〉.  also the same with all things that appertained to a king, he sent it to his mother to be buried, in such sort as the count●…ie manner was to bury kings, and to be laid among the rest of his predecessors. This was the miserable end of this mighty monarch, which may be an example to all estates, that f●…licitie consisteth not in abundance of treasure and glorious dominion, wherein this man exceeded all the Princes of his time: and which also discovereth the mutable estate of Princes, when of the infelicity of the one dependeth the felicity of the other. Which mutability of humane matters, the Poet in few words doth well set forth: 
Omnia sunt hominum tenni pendentia filo;  
Et subito casu qua valucre r●….  
No man can count himself happy at all,  
Whom with suspense, blind Fortune doth enthral.   
And Bessus one of them that murdered Darius, for the desire of rule, was afterward taken prisoner, and committed by Alexander to Darius' brother, that he should cut off his nose, and ears, and hang him upon a 
A 〈◊〉 reward.  cross, causing his own men to shoot him through with arrows. One saith, that Prince which hath more than all other, enjoyeth least of any other: for the Prince that possesseth much, is always occupied in defending it, but the Prince that hath little, hath leisure quietly to enjoy it.  
Abraham king of Morocco was driven to such extremity, by a preacher called Elmaheli, who had raised a power against him, and overthrew him in the field, that being void of all hope of succour, he stale forth of the town in the night on horseback, and took the Queen his wife behind him, and being come to the top of a high rock that stood upon the sea coast, he put spurs to his horse and fell down headlong, he and his Queen, tumbling from one place to another until they were torn in pieces. The instability of high dignities, and the grief for the loss of them, was effectually set forth by lamentable verses made by a Pope, called Baltazar Cossa, when he was thrust out of Saint Peter's chair, and cast in prison, strangely presaged by the report of Nicholas Clemangie. This Pope was a very wicked man, & being forced from his place, assembled nevertheless a Council of some few strangers and Italians, his favourites: wherein consultation was had of some vain matters, nothing appertaining to the utility of the Church; but before the first session, when they had prayed (as the manner is) for the assistance of the holy Ghost, and the fathers were set in their places, and the Pope in a high place above them all, there cometh an Owl, which always 
 bringeth with him, a prognosticke of evil fortune, and alighteth upon a beam in the middle of the Church, singing in his natural tune, and looked continually in the Pope's face. And every man marvelled to see this unfortunate bird (that flieth the light) so boldly in the middle of the day to sit among such an assembly of people, ominating some evil to follow: the Pope, upon whom the Owls eyes were earnestly fastened, chafed and sweat, and being in a great agony, dismissed the Council, and departed. At the next session, the Owl cometh to the same place again, and beholdeth the Pope as he did before, who being more ashamed than he was the other day, commandeth this unlucky bird to be feared away with crying and clapping of hands. But the Owl would not be removed away from the place, 
The death of the 〈◊〉 〈◊〉 the death of the P●…e.  until she was stricken with a staff, and fell down dead among them. The Council not long after was to the shame of the Pope dissolved, and he deposed, and cast in prison: where he beway led his fortune, with these doleful verses: 
Qu●… modo summus ●…ram latatus nomine Pr●…ful,  
〈◊〉 & abjectus, nunc mea fat a gemo.  
Excelsus solio nuper versabar in al●…o,  
Cunctaque gens pedibus ofcula prona dabas.  
Nunc ego p●…narum fundo dev●…lvor in imo;  
Vultum deformem, pallidaque or a gero.  
Omnibus è terris, aurum 〈◊〉 sponte ferebant;  
Sed nec gaza juvat, nec 〈◊〉 〈◊〉 adest.  
Sic varians fortuna vices adversa secundis  
Subdit, & ambiguo numine ludit atrox.  
Cedat in exemplum cunctis, quos gloria toll●…t  
Vertice de summo mox ego Papucado.  
I the glad name of Pope who had but late,  
Now (most deceived) mourn mine own sad fate;  
Once lifted to a throne sublime, where placed,  
Nations to crouch and kiss my feet were graced:  
Am now cast down into pains lowest abyss,  
Pallid my look, deformed my countenance is:  
Then from all nations I had store of gold,  
But now nor wealth, nor friend can I behold.  
Such is the change of Fortune, good with bad  
She mingles. So nought certain can be had:  
All such whom glory swells with proud ostent,  
Make me (once Pope) their woeful precedent.   
In our father's time Tomombey Sultan of Egypt, Atabalixa king of Peru, and Mutexuma king of Mexico, lost both their kingdoms and lives in a short time, in a miserable sort, the one dying in prison, the other with a soft fire burnt & smothered to death: the third shamefully hanged in his own town. Apreyes' king of Egypt persuaded himself and would vaunt, that he had so established and fortified his kingdom, that none either of the gods, or of men could take it from him. But being overcome in battle by the Persians, he was taken prisoner, and after he had been kept some time in prison, he was strangled.  
The great Prince Saladine after he had won jerusalem, lying in his death bed, and considering with himself, what vanity was in the pomp and glory of this 
 world, commanded his 〈◊〉 to be hanged upon a pole, and car●…ied through 〈◊〉 〈◊〉, in the sight of all men, a●…d to be cried: Behold Saladine the conqueror of Asia, of so great a kingdom, & such abundance of riches, he carri●…th nothing with him but this. But Alexander 
 the Great used not the like modesty, but chose being puf●…ed up with pride, and vain glory after his victories, he could not bear the greatness of his fortunes, with that virtue he won them. But being more desirous of glory, than able to receive it, he commanded himself to be called the son of jupiter, & to be honoured as a God. And whilst he went about to increase the glory of his acts, he corrupted and defaced them with such vain titles. For he received more mocks of the wiser sort, than adorations of his flatterers. When he had sent to the Cities of Greece to have his new title of Godhead to be confirmed by public authority, and the matter being had in consultation, one steppeth up and said; Well seeing Alexander will needs have it so, let us make him a god. A frump worthy of such a vain glorious petition. And as Cleo, an Italian of Sicilia, given to flattery both by his own nature, and by the custom of his country, had used persuasions, and set down a form to honour Alexander as a God: Callistenes being of a contrary opinion; Are not they goodly gods Cl●…o (quoth he) that thou and I can make? I pray thee let me prove thy power, if thou canst make a god, first make a king: it is much more easy to give a worldly kingdom, than the possession of heaven. But flattery was never better rewarded, than by M. Antonius the Triumvir. For when he entered into Athens, all the Citizens having first prepared exceeding great honours for his entertainment, went to meet him, and they being desirous to win his favour, used this kind of flattery: They told Antonius that they had in their city the goddess Minerva which wanted a husband, and 
 were desirous to give him her to wife, who was the god Bacchus. Antonius being offended with their shameless flattery, said that he was content to accept her for his wife: but I will have (quoth he) a thousand talents for her dowry, which is requisite for so great a marriage. But the Emperor Commodus used more severity, or rather cruelty in punishing flattery. Certain young gentlemen of Commodus chamber, understanding that Ebutianus was put to death for weeping and lamenting the death of the Consul Byrrius: and Apollaustus another Senator, for bemoaning the death of Ebutianus, the day that Apollaustus was executed, thinking to please the prince, made show of great mirth & joy for the death of Apollaustus. Which being known to Commodus, he commanded their throats to be cut, saying, that for any act done by the prince, they ought neither to laugh nor weep, but hear & see and hold their peace. Xerxes' the great monarch of Persia, being unmeasurably overcome with pride and vainglory, after the bridge which was made to transport his army over the sea called Hellespont, was overthrown by the tempest & raging of the sea, he with such arrogancy, disdaining that the elements would not be obedient to him, commanded the sea to be beaten with 300 stripes, & a pair of fetters to be cast 
A kings ●…diculous solly.  into it, and sent messengers to burn marks in it with a hot iron, and to beat it, saying, O bitter water, thy Lord doth thus punish thee, because thou hast hurt him, that deserved no evil of thee; yet the king Xerxes, will pass over thee whether thou wilt or not: neither doth any man sacrifice to thee, because thou art a deceitful and bitter river. To such madne●…e and vanity, glory and dominion brought him, that he would seem to be exalted above the condition of men. But what may be said of them, that take upon them to make Saints, as the other would be made a God? and as this arrogated to himself a power over the sea, so they will command the Angels in heaven, that there may be nothing wanting to the fullness of their power? Yea and that their madness and extreme folly and wickedness, may be in the highest degree, without possibility to extend itself any further, these titles and power, the Popes do challenge by the gift of their parasites.  
That God rati●…th whatsoever the Pope doth: the will of the Pope is a rule of equity and right: That the Pope can do absolutely in this world whatsoever God doth; because he is all things & above all things. And if he change his mind, it is to be presumed that God doth also change his mind. And if the Pope carry with him many thousands of souls into hell, yet no man may say, why do you so? That all power is given to the Pope both in heaven and in earth: That he may extend himself to heavenly, earthly, and infernal things: That it is not lawful to appeal from the Pope to God: That the Pope may decree against the Epistles of Paul, because he is greater than Paul: and also that he may decree against the old Testament, because he is greater 
〈◊〉 〈◊〉  than all the authors of the old Testament. Yet their ambition and desire of vainglory would not suffer them here to stay, but it was searched and disputed among them and their parasites, whether the Pope might decree things contrary to the Gospel? whether he were not above Peter in power? whether he were a pure man, or else as it were God: It was also disputed in their schools, not very many years sithence, whether the Pope did participate both natures, divine and humane, like unto our Lord jesus Christ. It is like that he is some strange kind of creature, that they cannot tell what manner a thing he is, nor what to make of him. And therefore it may be that he is of the nature and essence of a woman, or one that was taken for a woman in Italy, whose condition was set forth in an Epitaph, thus: 
Aelia, L●…lia, Crispis; nec vir, nec mulier, nec Andtogyna, nec puella, nec inven●…, nec anus; nec casta, nec casta, nec pudica; sedomnia: nec meretrix, nec aquis, nec terris, sedubique tacet.  
Aelia, Laelia, Crispis; nor Man, nor Woman, nor Hermophradite, nor Virgin, Young woman, nor Beldame, nor chaste, nor Whore, nor Modest, but all of these: she lies neither in the air, nor water, nor earth, but every where.   
Who will marvel at the promises that the kings of Mexico make when they are first chosen, that will compare them with the power the Popes arrogate to themselves: that the Sun shall hold his course and brightness, that the clouds shall rain, the rivers shall run, and the earth shall bring forth all kinds of fruit. But what is it that these ●…atterers of the Popes will shame to speak, to win or continue their favour: 
〈◊〉 ●…ndacia sunt opes & aurum:  
●…gunt quaque volunt, put antquc palmam  
Mentiri 〈◊〉.  
Lies are to them, their wealth, their gold,  
As feigning all things that they would.  
The glorious palm they seek to gain,  
Untruths by speaking and things vain.   
What wickedness hath been in many Popes, their o●…ne authors do testify, besides many that gave themselves to the Devil, and were notable Necromancers, 
Some 〈◊〉 〈◊〉.  as hath been said before, and by that means came by the Popedom. Pope Marcellinus sacrificed to the Gentiles Idols. Pope john the three and twentieth taught, that there was no life after this. For which cause he was called by the Council of Constance a Devil incarnate. And diverse of them were of such wickedness and infidelity, that they were by the authority of Counsels rejected, not only for heresy, but also for atheism. And yet these men would be taken for the Vicars of Christ, that rather resemble viceroys of Satan. Pope Clement in a Bull kept in lead in Vienna in France, commanded the Angels of heaven, to bring the soul of him that went to Rome in pilgrimage for pardons, and returned discharged of purgatory, to the perpetual joys of heaven: saying moreover; We will not that the torm●…nts of hell be inflicted upon him in any sort. Granting also to them that be marked with the sign of the cross, at their vows and prayers, power to take out of purgatory three or four souls, such as they list. But here he seemeth to me, to commit an error in a preposterous sort, that he had not first let men believe that he could give power to a man to take out of purgatory three or four souls such as he list, and then afterward to persuade them, that he had power to command Angels, to bring men the next way to heaven: and that no torments of hell should be inflicted upon them that went to Rome for pardons. The Priest seemed in his own conceit to proceed by degrees in better order to persuade, that went up into the pulpit to preach to his parishioners, and took for his text the 
The 〈◊〉 of a Pr●…eft.  Gospel where Christ fed with a few fishes four thousand people. And when he was entered into his Sermon, Yea (quoth he) and he confirmed his doctrine with a great miracle; he fed with a few fishes four hundred people. The clerk that stood under the pulpit, hearing him say four hundred, stepped up to him; Ye mistake the matter, Sir (quoth he) it was not four hundred, it was four thousand. Peace foole (quoth the Priest) let them believe this first.  
The virtue that flowed so plentifully from this Pope bringeth to my remembrance a pleasant story of a mischance that happened to a present sent by a Pope, which he had sanctified with the like virtue, as the other had done by his Bull. In the civil wars of France the Cardinal of Loreyne, was a great maintainer of the Guisians faction, and persecuted v●…hemently the Protestants. The Pope to gratify him for his great care, and pains taken in defence of his religion and authority, sent him a table wherein was painted our Lady, with a little child in her arms, representing Christ, by the most excellent and famous painter in Christendom, and consecrated with his own hands, and enclosed it in a case of silk, and a letter withal, giving him thanks and high commendations for his travel and providence in maintaining the Catholic religion: signifying to him also that in recompense of his pains he had sent him such a table, painted by the famous man whom he named, and consecrated with his own hands. The messenger that carried this present, chanced to fall sick in a town in Italy, before he came to the Alps, and finding there one this present to the 〈◊〉 When he 〈◊〉 where the Cardinal was, he presented to him the table and 〈◊〉; which when he had read, he laid the table upon his bed, and would not open it, until he might do 〈◊〉 with greater 〈◊〉. For this purpose he 〈◊〉 the Duke of Guise to dinner, with diverse other noblemen, and gentlemen of the 〈◊〉, and alliance of the Guises. But in the meantime one that liked not the Cardinal, having intelligence of this present, found the 〈◊〉 to steal it secretly out of the case, and to put in another table which he had prepared for the purpose, and shut up the case again so cunningly, that what was done 
A pretty jug●…g.  could not be perceived, and laid it upon the bed, where he found it. When the day was come to celebrate this feast, and the Cardinal and his guests were set at the table, he caused the Pope's letter to be openly read. When they heard of the present, they could no longer forbear the fight of it, nor would 〈◊〉 any more 〈◊〉 until it were brought in place. Then by the Cardinal's commandment, this holy thing was brought with great solemnity to the table, every man expecting with a kind of reverence, what manner of thing that should be, that was sanctified by the holy hands of so stately a 〈◊〉, and sacred person, and made by so good a workman. The table was taken out of the case, in thesight of the Cardinal, and all his guests, wherein was painted in place of our Lady and her child, the Cardinal of Lorreyne stark naked, the Queen mother, the young Queen of Scots, and the old Duchess of Gui●… naked also, hanging about the Cardinal's 〈◊〉, & 〈◊〉 legs 〈◊〉 between his legs. When the 〈◊〉 〈◊〉 and his guests saw how their exoec●…tion was 〈◊〉 what a confusion there was among them, every 
 that are sent from Rome by the Pope●…, 〈◊〉 world, are obeyed of the Angels and Devils, they are not so dangerous (thanks be to God) among men as they have 〈◊〉, 〈◊〉 so much regarded. It 〈◊〉 to be appropriate to that 〈◊〉 city of Rome, fith●…e the Popes have been in so great authority, that great 〈◊〉 should be there wrought, by Bu●…s, if it be lawful to allude to their name. P●…lus lovi●…s repo●…eth of a great pestilonce in Rome, in Pope Hadrians' time, which was like to have consumed all the people, if a Grecian called Demetrius had not undertaken to stay it. He caused a wild Bull to be taken, and after he had cut off one of his horns in the midst, & whispered a charm in his right ●…are, the Bul became presently so tame, that he tied a little string to the whole home, and lead him to the Amphitheatre, where he sacrificed him; whereupon the rage of the disease began immediately to assuage. But this may seem strange, that this Necromancer, a stranger, and an instrument of Satan, employed his natural Bull to the safeguard of the people of Rome: and the Popes that call themselves the Vicars of Christ and take upon them to protect his people, employ their unnatural Bulls, to the destruction and subversion of whole kingdoms and countries; arming and exciting Emperors and Kings, against their subj●…s, and subjects against their Princes. But the Gospel (thanks 
 be to God) where it is professed, hath so charmed that savage beast, and abated his force and fury, that children deride him, which was wont to be dreadful to mig●… Princes, and terrible to all the world. The old Ro●… had a certain kind of soothsayers in great estimation among them, called 〈◊〉, that had invented a Science to divine of things ●…o come, by the ●…lying 
Their 〈◊〉 found out by the bea●…ten.  and voices of birds. But Cato having espied the vanity and illusion of them and their Science, would say, that he marvelled how those soothsayers, when they chanced to meet together in the streets, could forbear to laugh one upon another. And may not we likewise think it a hard matter, for the Pope and his Cardinals to ●…orbeare to smile one upon another, when consultation is had among them, to send their Bulls abroad, which they know to be nothing but vanity & illusion? But their greatness is greatly decayed, which was foreseen of Luther, who seemed by this verse pronounced in his death bed to prophes●…e of the Pope's fall, whose credit and authority we see plainly to be in declination. 
Pestis eram vivens, moriens 〈◊〉 mors ero Papa.  
(Oh Pope) I am thy plague whilst I have breath,  
And dying, I will be thy fatal death.   
Which prediction was not in vain: For he hath given him such a deadly wound, that all his jesuits and Seminaries, with the rest of his Cloystermen, will never be able to heal. When Fredrick Duke of Saxony, had desired Erasmus, to tell him plainly, whether Luther did err in the matter then in controversy, and Erasmus had answered him, that Luther was of a good opinion: why then (quoth the Duke) be they so spiteful against my ●…illy Monk? wherein hath be offended, that they so persecute him? O noble prince (said Erasmus) 
A witty saying of Erasmus.  he hath committed two very great fins, be hath taken away the crown from the Pope & Bishops, & the belly from the Monks. Which bringeth to my 〈◊〉, a jest of a merry fellow, who hearing a Monk say that the way to obtain forgiveness of men's fine was by giving of alms, and especially to the Monks: he gave them alms and fed them more plentifully than before: and when there happened any talk of offences against God, he would say, that the Monks had eaten up all his sins.   

CHAP. III.  
Of diverse that came to be Popes by Necromancy: Benedictus the ninth: Sylvester the second: Boniface the eighth: Contention betwixt the Augustin ●…riars, and other Orders: Of Pope Gregory the seventh: The incomparable pride of sundry Popes, illustrated by history: Of Pope joan: Pride punished in Herod, and derided by Philip king of Macedon: Of Calanino, Simon Magus, and Cynops, three notable Magicians: Tritemius a learned Abb●…t: Albertus Magnus: Pope Gregory the seventh: An epistle writ from Beelzebub, to the Clergy: The Earl of Mascon: Spanish Magdalen: The fickleprophet Mahomet: Salmoxes: Of a Pilgrim whocounter feiting sanctity, became Monarch of many kingdoms: A prodigious Child borne in Babylon: The storte of Nicolana, Dambrie.  
BUt to return from whence we digressed, the ambition of the heathens, that lived after the world, and knew not God, is not so much to be marvelled at, if we look into the lives of some Christians, that forbear not any unlawful means to aspire to the highest places of honour; and especially of them in whose 〈◊〉 pect●… all knowledge lieth hidden, that profess by title all humility; calling themselves the servants of the servants of God; but indeed aspire and take upon them to be the master of the masters of the world. Whereof though their own histories may afford many examples, yet for brevity's sake we will make choice of a few. Alexander the sixth, a very ambitious man, mistrusting by like the favour or power of the holy Ghost, by whose help we must believe, that the Popes are chosen, by joining together the Cardinal's consent, to make choice of the holiest man (a matter of no small difficulty) by corrupting the Cardinals with money, which was no rare thing in those days, was made Pope. Which time and manners seemeth to agree with the Poets saying: 
Aurea nunc vere sunt secula, plurimus auro  
Venit honos.  
This is the golden age, not that of old:  
For now all honour's to be bought with gold.   
Wherein they were greatly overseen so to discred●… the sincerity of their election, & make themselves subject to obloquy, that had always the holy Ghost so ready at their commandment, as it seemeth by the report of Paulus jovius. For when the general Council sat at Trent, the posts went so fast between the Pope and them, that it was commonly spoken by the Italians 
A ●…est of some Papists.  as they saw th●… passing by; there goeth the holy Ghost enclosed in a box, from Rome to Trent, viz. to inspire the Council, what the Pope would have decreed. The Emperor Charles the fifth, and the French king sent the holy Ghost accompanied with Angels to Rome to the Cardinals to help elect the Popes that were chosen in their times, as is reported.  
The Devil showed a strange example upon Benedi●… the ninth, who through his wickedness & ●…orcery was called Maledictus, and was killed by the Devil 〈◊〉 a wood. This Pope after he was dead, or rather Satan in his habit, was met by a Hermit, his body like a Bear, tail like an Ass, a mitre upon his head, and a Cope 
These 〈◊〉 〈◊〉 his governo●…ent.  upon his back: the Hermit knowing him by his habit, and not by his face or form, which resembled so many kinds of bruit beasts, asked him how it chanced, that he was fallen into such a metamorphosis? Because (quoth he) in my Popedom I lived without law, I now wander like a beast.  
Pope Sylvester the second, called before Gilbert, a Frenchman borne, came by the Popedom, as Platina, Nauclerus, Benno, the Cardinal, and others report, by the help of the Devil. In his youth he became a Monk; 
A ●…refull ●…lling off.  but forsaking the Monastery, he followed the Devil, to whom he had wholly given himself, and went to Hispalis, a City in Spain, for learning's sake: where his hap was to insinuate himself, into the favour of a Saracen Philosopher, skilful in Magic. In this man's house he saw a book of Necromancy, which he was desirous to steal away. But the book being very warily and safely kept by the Saracens daughter, with whom he had familiar acquaintance, at last he won her favour, that he might secretly take it away, and read it over. Which when he had gotten into his possession, with promise to deliver it again, he determined to depart thence, fearing nevertheless what danger he might fall into, by his theft. After he had escaped this danger, being overcome with ambition, and a devilish desire to rule, he obtained first by corruption, the archbishopric of Reymes, and afterward that of Ravenna, and at last the Popedom, as is said before, by the help of the Devil; upon condition that after his death, he should be wholly his, by whose subtlety, he had attained to that high dignity. And although in his Popedom he dissembled his Necromancy, yet he kept in a secret place a Brazen head, of whom he received answer of such things, as he was disposed to demand of the Devil. At length when this Gilbert, desirous to reign long, asked the Devil how long he should live Pope, the wicked spirit answered him cunningly after his manner, that if he came not to jerusalem, he should live long. And as it happened him to say Mass, after he had reigned four years and somewhat more, in a Church called the holy Cross at jerusalem, he fell suddenly into an extreme fever, and knew by the rumbling and noise of the Devil (who looked for performance of his promise) that his time was come to dye. But he falling into an earnest repentance, & openly confessing his impiety, & familiarity with the Devil to the people, bewailed his grievous offence committed against God, and exhorted all men, to beware of ambition, and the subtlety of the Devil, and to lead an honest and godly life. When he perceived that death approached, he desired, that his hands & tongue might be cut off, because with them he had blasphemed God, and sacrificed to the Devil, and then that his mangled carcase, as it had deserved, might be laid in a cart, & the horses driven forth without any guide, and where they did of their own accord stay, that there his body might be buried. All which things being done, the horses stayed when they came against a Church of Lateran, where they took him forth and buried him. Whereby men conjecture, that through his repentance God had showed him mercy. Nevertheless whatsoever 
God's great mercy.  became of his soul, the Devil would not leave his old acquaintance with his body in many years after. For their writer's report, that a little before the death of many Popes that succeeded him, his bones should be heard to rattle, and his tomb would ●…weate. By which signs men knew that a Pope would shortly dye. But if a common custom had not altered the case, and qualified the greatness of the fault, it would have seemed strange, that they which profess themselves to be Vicars of Christ, should be so familiarly acquainted with the Devil. For there were eighteen Pope's Necromancers, one succeeding another, as some write. 
Tantum exempla valent, adeò est imitabilis error.  
Examples are of such validity that even errors are imitated.   
Bonifacius the eight relying upon his own crafty wit which he thought was sufficient to bring him to the Popedom, practised this device. He used to put a rcede through a hole, into Pope Celestinus chamber, fast by his bed's head, & in the night he would speak through the reed, & tell the Pope, that if he meant to save his soul, he must yield over his Popedom to such a man, 
Simplicity in bu●…ility.  naming himself. The simple Pope supposing he had been warned by a voice from heaven, for his soul's health, called the Cardinals together, & told them, that he was determined to give over his Popedom, & desired their consent to Bonifacius. In this sort Bonifacius became Pope, & when he was dead, there went a common proverb of him, that he crept in like a Fox, governed like a Wolf, & died like a Dog. And what was it but a desire to increase their glory & reputation, that invented their mitres, adorned with peatle & precious stones, & other their masking garm●…s & habits of strange form, though they pretend a vain signification of things by them, in maintaining of which toys they are so curious, as sometime that hath mi●…stred occasion of much controversy among them, which children would take for trifler to play with.  
Cornelius Agrippa reporteth of a contention between the Augustine Friars, and other religious men, whether Saint Augustine did wear a black stole upon a white weed, or a white stole upon a black weed. This matter was brought before the Pope, and when 
Vain cutio●….  upon search of the Scriptures, nothing could be found to prove the one or the other, order was taken by the judges, that images should be sought, and pictures: by which example, saith Cornelius Agrippa, I being desirous to know the beginning of Cowles, and could find nothing in the Scriptures to serve the turn, I resorted to the Cloisters of the Monks and Friars, where are usually painted the histories of the old and new Testament. And when I could find in the old Testament none of the patriarchs, nor Prophets, nor Levites, wearing a Cowle, I perused the new Testament, and finding there Simeon, Zacharias, john Baptist, joseph, Christ, his Apostles and Disciples, the Scribes and pharisees, Bishops and many others, all without Cowles, marveling at it, as I was about to peruse them over again, in the very beginning of the history, I found the Devil painted with a Cowle, he that tempted Christ in the desert. Then was I glad (quoth he) that I had found that among the pictures, which I could find in no books, That the Devil was the first author of the Cowle: of whom I suppose the Monks, & Friars afterwards borrowed it under diverse colours, or received it, as it were by inheritance from him. The like may be said of these men, that was spoken by Campanus of ●…call Poets: 
 
 
Foolish mad Poets live, but so deserve,  
That take their trifles from them they would starve.   
So their life and reputation is maintained by superstitious ceremonies, & disguised habits: take away their frivolous toys and they will dye with hunger.  
And as these principal Prelates have come to this glorious place by unlawful means, so have many of them used it with intolerable pride, unmeete for a Christian. What is it but an excessive desire of glory, that causeth them to make Emperors and Kings kiss their foot, and hold their stirrup when they get up to horse, and lead him by the bridle, and walk by them on foot, as though they were his servants? What a presumptuous part was it of Pope Gregory the seventh, 
〈◊〉 〈◊〉.  to make the Emperor Henry the fourth, stand three days and three nights at his gate, barefoot, and bare legged, with his wife and children, in the deep of winter, in frost and snow, to entreat for absolution? And what pride and vainglory, was in Pope Alexander the third, that made Frederick the Emperor at Venice fall down before him to the ground, and ask him forgiveness, whilst he trod upon his neck, and pushed him twice: and to show a more arrogancy, he used the place of Scripture, for a cloak and pretence, saying, Super aspidem & basiliscum ambulabis. But Pencerus ●…teth, that one of the Emperor's Gentlemen, came to help him up, with such a frowning and threatening countenance, that for fear he thrust himself into the Emperor's arms, from whence the Pope durst not depart until the Emperor had assured him from harm. And was not the like in Pope Celestinus, that put the cro●… upon the Emperor Henry the sixth his head, not with his hand, but with his foot, and threw it down from his head again with his foot, affirming also, that he had power to make Emperors, and depose them? And what pride was in the Pope, that cast Francis Dandalus Duke of Venice, king of Cre●…, and Cyprus under 
An in 〈◊〉 of that Ta●…e did to 〈◊〉.  his table, to gnaw bones among dogs? Pope julius the second was nothing inferior in pride and presumptuousness to these his predecessors: for after he had received many and great benefits of the French king Lewes the twelfth, yet envying his prosperous success in Italy, whose neighbourhood he liked not, he sent forth his Bulls of excommunication against him, and pronounceth the king to be an heretic, and gave away his kingdom to him that could first possess it. And also the kingdom of Navarre from this man's ancestor, for no other cause but that he took part with the French king; by which title the king of Spain holdeth it to this day. And when he had stirred almost all the kings & nations round about against the French king, and also caused certain libels to be dispersed through Italy, by which he did not only excite the people against the French nation, but also gave every one pardon for his sins, that would kill any Frenchman: by means whereof there was a horrible slaughter of the French people through all Italy. And perceiving nevertheless that all this wrought not that effect he looked for, the Frenchmen standing like loyal subjects with their King against the Pope, he determined to prove whether the sword would do, that the keys could not bring to pass. He gathereth together an army, and forth of Rome he marcheth towards the King, well armed like a man of war, though very old, an infinite number of people standing round about him, to behold this un●…onted tragedy. And as he beheld them gazing, as it were expecting some strange matter, he said with a loud voice: Seeing Saint Peter's keys will do us no pleasure, let us now draw Paul's sword: and immediately he casteth the keys into the river of Tiber, and taking a naked sword in his hands, he showeth it in warlike sort to all 
A p●…y construction.  the people. This Pope seemed to have no meaning that either himself or his flock should enter into heaven, seeing he cast away the keys, that should let them in. The like pride and vainglory was apparent in Bonisacius the eight before named, for which he suffered condign punishment. In his time was the year of jubilee solemnised at Rome, where was a wonderful concourse of people out of all parts, according to the doting simplicity and blindness of that time. The first day of the jubilee the Pope showed himself publicly to the people, 〈◊〉 attired in his pontificalibus. The second day he showed himself in the habit and sumptuous attire of an Emperor, a naked sword borne before him, triumphantly like a coaquerour, pronouncing aloud, that he had both the heavenly and earthly Empire. This was the Gospel he preached to the people that came to this Iubil●…e. He testified also his pride sufficiently, by an arrogant and impudent letter, sent to Philip the fair, King of France.  
Bonifacius Bishop, servant of the servants of God, to 
A peremptory letter.  Philip king of France: fear God, and keep his commandments. We will you to know that in spiritual and temporal things you are subject to us: the gifts of benefices and preb●…nds belongeth nothing to you: and if you have the custody of any that are void, ●…eepe the profits thereof to their 〈◊〉: and if you have bestowed any of them, we decree the same gift to be of none effect, and we revo●…e, how far soever it hath proceeded: they that believe otherwise, we account them fools. Given at Lateran the fourth of the 〈◊〉 of 
A prince like answer.  December, in the sixth year of our 〈◊〉. The king answered him thus. Philip by the grace of God king of France, to Bonifacius that taketh himself for the chief Bishop. Be it known to your extreme foolishness, that in temporal things we are not subject to any: that the gift of certain Churches and prebends, being void, belongeth to us by our Regal right, and to receive their fruits, and to defend them against all the possessors; and them that believe otherwise, we account fools and mad men. Given, etc. This Pope sent out his Bulls of excommunication against this king, pronouncing him an heretic, and gave away his kingdom. But the king after he had long suffered a great many intolerable injuries and indignities, being unwilling any longer to endure his pride and ambition, sent two hundred horsemen toward the Pope, who handled the matter so, that they took the Pope in a town in Italy, and brought him prisoner to Rome, from whence he had withdrawn himself for fear, and put him in prison in his own Castle of Saint Angelo, where he fell into a frenzy, and knawing and eating his own hands, died a miserable death. This disdainful answer to this proud Priest putteth me in mind of a short answer, aptly made in our time by the French king, Henry the second, to the Pope the●… being, who after the custom of his predecessors, pr●…suming to offer injuries to the king, and seeing himse●… unable (his 〈◊〉 〈◊〉) to ●…ch the king who made warre●…with with him, sent emb●…dours to him to treat of peace: who told him from their master's mouth, that he had done the Pope many wrongs, for the which he did appeal him before the tribunal sear of jesus Christ in heaven. Yet 〈◊〉 being desirous of peace, he craved his consent to the articles which he had sent. The king answered the ambassadors, that he would accept of the conditions, and would also answer the matter in heaven: but I doubt (quoth the king) I 
A 〈◊〉 answer.  shall not find the Pope there. A dangerous heresy, that doubt should be made, of the Vicar of Christ's going to heaven. And it is worthy the noting, that Valdemarking of Denmark wrote to a Pope, that went about to trouble his estate, by arrogating to himself a power over him, as their manner is: We would have it known to you (saith the king) that we have our life of God, nobility of our parents, our kingdom of our subjects, our faith of the Church of Rome, which if you envy in us, we return the same to you again, by these presents. And it is reported that Rodolph now Emperor, so soon as he was elected, promised by his ●…bafladours reverence to Pope Gregory the xiii. and obedience to the Church: but to the Pope himself, he denied that obedience he challenged to be due to him. But to return to show further of the events of pride and vainglory.  
The Emperor Henry the fourth being at Go●…ar at Church upon Whitsonday to hear mass, there fell a great contention between the Abbot of Fulda, & the Bishop of Hildeseme, which of them should sit 〈◊〉 to the Archbishop of 〈◊〉; insomuch that there 〈◊〉 parts taken on both sides, and the quarrel so 〈◊〉 ●…sued, that 〈◊〉 words they 〈◊〉 to blows, and many 〈◊〉, on both 〈◊〉. When the matter was appeased, the Priest proceeded in his mass, and as he sang his last verse appertaining to the mass of the holy Ghost, 〈◊〉 diem 〈◊〉 〈◊〉; that is, This day thou hast made glorious; the devil being under the vault of the Church sung with a great base voice; Hunc diem 〈◊〉 〈◊〉 〈◊〉: that is, This day I have made warlike. By these ambitious manners, they think to climb up to heaven, for which 〈◊〉 was from thence thrown down into hell.  
But why should they aspire to possess that high dignity, with such pride, as peculiar to men of excellency, when a simple woman became Pope through her own industry, and governed the Church two years & more 
A woman 〈◊〉.  with as much credit as some others; until she had committed a little fault, the like whereof hath been done by other masculine Popes? This woman was of our nation (as some say, and others say of Germany) being in love with a learned youngman, in her youth, she apparelled herself like a man, and calling herself john, she went with him to Athens, which then flourished in all kinds of learning. And giving herself there to 〈◊〉, she profited so in learning, that after a certain time, desirous to visit Rome, she read openly in the schools in the habit of a Doctor, and behaved herself so 〈◊〉 in public disputations, that she was accounted equal in fame with the best learned men of her time. By which she had gotten such credit and authority (the See being void by the death of Leo the fourth, in the year of our Lord God, eight hundred fifty two) 〈◊〉 she being taken for a man, was made Pope, and 〈◊〉 the Church two year and more. But by chance 〈◊〉 grew into such familiarity with one of her servants, that she became, with child: Fortunanon 〈◊〉 genus: And as according to a certain usual solemnity, she went to visit Saint john of Lateran, her time being come, she was delivered of a child, in a place between Saint Clement's Church, and a Theatre called Coliseo with great pain. In detestation of which act, the Pope's use to avoid that place, & to turn aside another way, when they have occasion to pass through the street. And when any Pope was after to be chosen, he was set in a chair 
That 〈◊〉 is called the 〈◊〉.  with a hole through the seat, that they might feel whether he were a man. All which argueth the credit of the report made by their own writers, who also affirm, that in the same street, where this happened, there hath been an image of stone, standing upon his feet, representing her deliverance and death.  
How greatly pride and desire of glory is hated of God, Herod king of the jews giveth a notable example. This man going up into the pulpit, appointed for orations, and rejoicing to hear the people cry out to his praise, That it was the voice of God and not of man, he was suddenly stricken from heaven: and when he perceived himself to consume away with lice, he cried out to the people: Behold how he dyeth now with intolerable pain, whom not long sithence you called God. But Menecrates received a more gentle punishment for his vainglory, of Philip king of Macedon, & yet worth the noting. This man, because he knew himself to be anexcellent physician, would needs be called jupiter the saviour. The King meaning to reform his arrogancy, invited him to a feast, & caused a table to be set for him alone: whereof at the first he was very glad, but when 
Pride 〈◊〉 〈◊〉.  he saw that in steed of meats, the ministers gave him nothing but frankincense, he was much ashamed, & departed from the feast in great anger.  
And as they which desire honour and glory, seek after it, often by ungodly and prohibited means, so they also, that are possessed of it, many times use the like means, to understand the continuance of their glorious estate; but their counsellor, whose advice they use, answereth them for the most part so cunningly, that they are nothing the nearer of their purpose. The Emperor Nero asked counsel of the Devil, how long 
The craft of the Devil to those that speak to him.  his reign should continue: he willed him to beware of sixty four. Nero being then young, was glad to hear that answer, thinking the meaning had been, he should have reigned Emperor, until he had been sixty & four years old: But not long after Galba was chosen Emperor against him who was of the age of sixty and four, and deposed him with loss of his life. King Philip of Macedon, moved with the like desire, sent to Delphos, to know his destiny: answer was made him, by the Oracle of Apollo, that he must take heed of a chariot. The king commanded all the cars and chariots in his realm to be plucked in pieces: and such places that did bear that name, he would always avoid and forbear to come near them. But all that would not serve his turn; for Pausanias slew him with a sword that had a chariot graven in the pummel. Pope Paulus the third delighted much in Nicromancers, being himself skilful in the art; and desirous to know his fortune, a Necromancer told him, that he should be Pope, in the year, one thousand five hundred thirty four, long before it happened, in the time of Leo the tenth, when there was no likelihood of any such matter: and that he should be Pope fourteen years, at which time he should end his Popedom with his life; which came to pass. Whereby it should seem, that the Devil hath a voice among the Cardinals in the election of the Popes: and that God suffereth the Devil sometimes to make Popes, and to take it from them again at his pleasure, life and all.  
The humour of glory and desire to rule, resteth not only in the affections of great estates, but also is many times found to be in men of base condition. And when 
Ambition in men of base condition.  possibility faileth to attain to honour, by rule and authority, they covet to win it by some singularity, wherein they would excel others. And some fear not to run into a voluntary & present death, to win fame and glory after this life, by some notorious fact, without respect of the wickedness thereof, whereof these examples following shall serve for proof. Calanino understanding that the people of Capua a city in Italy (himself being a Tribune there) were determined to kill the Senators, whom they hated deadly, went with them, as though he allowed of their enterprise, but advertised the Senate before of the people's resolution, and what he would do to save their lives. He shut them up fast in a close place as prisoners, that they might not be subject to the fury of the people. And when they were assembled together, to put their purpose in execution, this Calanino told them, that seeing they had determined to kill all the Senators, they must first devise with themselves, who were the worthiest men to supply their places. And making as though he would bring them forth to be killed one after another; will yea have (quoth he) such a one killed first? naming him that he knew they most hated: they all allowing it with great gladness commended him for his choice. Then (said he) who will ye have to supply his place? Then stepped forth diverse men of several trades and occupations, every one contending with other, to have chosen one of their company, to supply his room. And thus naming all the Senators, one after another to be killed, and ask them the like questions for supply of their rooms there was such an earnest contention among themselves, every one fearing lest one should be preferred to a more honourable place than the other, that they were all content rather to endure and submit themselves to the government of the old Senators, than any of them should have more honour than others. And thus by the wisdom of their Tribune, and the envy and emulation of the common people, the lives and honours of the Senators, were preserved, whom they had determined through hatred and malice to have killed. 
Scinditur incertum studia in contraria vulgus.  
The uncertain rabble is divided into contrary opinions.   
What was it but desire of vainglory, that made Simon Magus that notable Necromancer labour to be singular in that art, & by doing strange things in the sight of the people, he thought by help of the Devil to deify himself. For which cause, his image was set up by Claudius Caesar, with this inscription, Simoni sancto Deo. Which at last wrought his own destruction. For as Saint Peter saw him lift himself up into the air, in a great assembly of people, making them believe he would ascend up to heaven, to the great admiration of them all, he desired God that he would not suffer him any longer to seduce the world: whereupon he fell presently down headlong, and broke his leg, whereof he died shortly after. The like happened to a Saraceo 〈◊〉 Constantinople: for when there was at a triumph, a great assembly of people beholding certain justs, this Saracen went up to the top of a high turret, that stood in the Tiltyard, and bragging that he would fly in the air, he had provided him a long white garment down to the foot, full of playtes and gatherings, made for the purpose, to hover in the air; he began to flitter with his hands, in steed of wings; and when he thought he had soared enough, he committed himself to the wind and weather, and fell down headlong to the ground, and bruised his bones to pieces, and, like a vainglorious Coxcomb, there ended his life. Saint john the Evangelist being banished into the Isle of Pathmos by the Emperor Domitian, because by calling upon the name of jesus Christ he drove away a devil out of the Temple of Diana, that seduced the people, which had possessed an Idol there two hundred forty nine years, into Ephesus; in the which Island Saint john found a notorious fellow called Cynops, that by the help of the Devil did wondrous things before the people; and bragged that he would raise men, that were known to be dead: who had gotten such a reputation among them, that he was a great hindrance to the Gospel, which Saint john preached. And as on a time he had played many strange feats, in a great assembly of people standing upon the sea coast, Cynops seeing Saint john coming towards them; Come on, good fellow (quoth he, to Saint john) thou shalt see more strange things, than hath been yet showed. Saint john standing among them, and seeing three evil spirits, which had taken upon them the form and face of men, raised out of the sea by Cinops, which the people thought had been men, commanded them in the name of jesus Christ that was crucified, not to depart. Then Cynops, to show more feats clapped his hands together, and leapt into the sea, as he had done diverse times before, where he would tarry under the water a long time. And as soon as he was under the water, the sea began to work, in the place where he leapt in, of a great height, as though there had been a tempest. After he had stayed under the water longer than he used to do, the people cried out; Thou Cynops art the only man of the world, thinking he would show himself to them again as he did before. But Saint john prayed to God that he might be no more seen among men: which prayer took such effect, that Cynops could be no more seen. Which when the people perceived, they turned 
The Conjurer conjured.  their admiration to Saint john; who then said to the three spirits; I command you in the name of jesus Christ, that was crucified, that ye depart, and be seen no more in this Island. Which words were no sooner spoken, but they forthwith vanished away. The fame of this art being blown abroad, was the cause that a great many books of Necromancy in diverse places were burnt.  
This desire of vainglory through singularity of knowledge, was not wrought in the minds only of Cynops, and other Infidels, by the instigation of the devil, whose help they used in a●…ayning the same, but in our Christian Prelates also, who used the like means, being overcome with the same des●…es, to what peril of their souls, I leave to the judgement of others. T●…itemius the Abbot, an excellent learned man, and worthy of fame (if by adding Necromancy to the rest of his learning, he had not made himself infamous) by his own confession, burned with an exec●…ive desire of vainglory. For (saith he) as I went up and down musing & devising with myself, how I might find some thing, that 
Needless cu●….  never any man knew before, and that all men might wonder at, and laid myself down to sleep in an evening, with the same cogitations, there came one to me in the night that I knew no●…, and excited me to persever in my intended purpose, promising me his help, which he performed. What kind of learning he taught him (he said) was not meet for the common sort, but to be known only of Princes: whereof he showeth some examples, denying the same to be done by the devil's help, but by natural means, to which he will hardly persuade any man of judgement. And though he would cover some of his strange feats, under the pretext of nature, yet his familiarity with the Devil, in many things was apparent. The Emperor Maximilian the first, married with Marie the daughter of Charles Duke of Burgundy, whose death (loving her dear) he took g●…evously. This Abbot perceiving his great love towards her, told him, that he would show him his wife again. The Emperor desirous to see her, went with the Abbot, and one more into a chamber. The Abbot forbade them for their lives to speak one word whilst the spirit was there. Marry the Emperor's wife cometh in, and walketh up and down by them very soberly, so much resembling her when she was alive in all points, that there was no difference to be found. The Emperor marveling to see so lively a resemblance, called to mind that his wife had a little black spot (a Mole some call it) behind in her neck, which he determined to observe the next time she passed by him, and beholding her very earnestly, he found the Mole in the very same place of her neck. Maximilian being much troubled in mind with this strange sight, winked upon the Abbot, that he should avoid the spirit. Which being done, he commanded him to show him no more of those pastimes, protesting that he was hardly able to forbear speaking: which if he had done, the spirit had killed them all. The Devil was so ready at the Abbot's commandment, that as he traveled on a time in the company of a man of account, who reported this story, they came into a house, where was neither good meat nor drink, the Abbot knocked at the window, & said, adfer, fetch. Not long after, there was brought in at the window, a sodden pickerel in a dish, and a bottle of wine. The Abbot fell to his meat, but his companions 
Quick cooke●…y.  stomach would not serve him to eat of such a Caterers provision.  
Albertus Magnus, being a notable Necromancer, besides his other learning, that had been Bishop of Regenspurg, and after became a Monk at Collen, at such time as William Grave of Holland was chosen Emperor, and returned from his Coronation at Aquisgraven to Collen, with many Princes and great estates, where in the night was made him a sumptuous banquet. Albertus' being there also, to show the Emperor and the Princes some pastime after their journey, by his skill caused the chamber where they were, in their sight, to be like a forest, the floor seemed to be ground covered with green grass, and be●…bes, and flowers, planted with trees of diverse sorts, the Lark singing 
A 〈◊〉 and a 〈◊〉.  in the air, the Nightingale and the Cuckoo singing in the trees, and haw-thorne bushes, as though it had been in the midst of May. In the which pastime, the Emperor took such delight, that he rewarded the house, whereof Albertus was Monk, with land & privileges, thinking that no sinful act, which was done by so famous and holy a Monk, in the presence also of so many Prelates. But what their reward shall be at the day of judgement, the Lord only knoweth. But to excel in these prohibited sciences, is not sufficient glory to these kind of men, except they also leave their knowledge in writing, to the prejudice of posterity: which argueth their desire of glory, to be agreeable with that of the Poet, that saith; 
Vade ●…tur felix liber, & long: ss●…ma vive,  
Tempora: quumque meos tellus obduxerit artus,  
Tu varios populos, diversaq, regna superstes,  
Quaere, studeque meum late diffundere nomen.  
Go happy book, live long, and when i'th' dust  
My bones are laid, as (sure I am) they must,  
Be thou still safe, and wander the world round,  
(With all thy care) my name abroad to sound.   
Among the rest, Pope Gregory the seventh, an excellent Necromancer, by the report of the Cardinal Benno, would by shaking his sleeves, make sparks of fire leap out of them, to the judgement of men, by which strangething, he sought to win an opinion of great holiness. By these examples of Popes and Prelates, with the rest, it appeareth how ready the Devil is to stir up men's minds, where he seeth any inclination to the desire of vainglory, whose help and service they never lack, until he hath brought them to destruction of body or soul.  
These kind of men be they (it should seem) to whom Beelzebub is supposed to write an Epistle reported by an old author thus: Beelzebub the prince of Devils and Duke of darkness, with his guard and all the potentates of hell, To Archbishops, Bishops, Abbots, and other Prelates & rulers of Churches, his well-beloved friends, now and for ever Infernal salutations, and a league of 
 inviolable society, which can never be dissolved: we repose great confidence (my well-beloved 〈◊〉) in your amity, we rejoice much in you, because ye agree very well in opinion with us: and that ye s●…eke and procure with diligence those things that be ours: always defending and protecting whatsoever ye know to appertain to our right. Know ye therefore that ye are in great favour with our universality, whose travel & diligence we accept with many thanks, because infinite number of souls, by your service, example, and negligence in doing the work of God among the people, are led away from the truth, & forsaken, and broughtdaily captive to us, by means whereof the power of our kingdom is grea●…ly increased. Persever therefore in our friendship, as faithful and assured to us, in the work ye have begun: we are ready for all things, to recompense you with a reward worthy of you, and agreeable to your service, in the lowest parts of hell. Fare ye well, our blessing be with you for ever.  
The Earl of Mascon not cóntenting himself with the title & estate of his Earldom, to increase his glory, with some singularity, fell by Necromancy to be so familiarly acquainted with the Devil, that as he sat at dinner with diverse noblemen and others, he was called by a man unknown, & going down, he found a black horse, which attended for him at his gate, which carried him and the man suddenly up into the air three times very swiftly round about the city, he crying out most miserably, help, my Citizens help me, in the sight and to the great admiration and terror of all the people, of whom he was never more seen.  
This ambition and vainglory the Devil knoweth to be so offensive to God, and enemy to the felicity of men, that he leaveth nothing unpractised to stir up men's minds to the desire thereof, himself being always ready at hand, where he findeth a disposition meet for his purpose, to assist them to work strange feats, & counterfeit miracles, not to the destruction of them only that are entered into his society, but to use them as instruments to seduce many others, and to divert them from the true service of God, from whom only cometh man's felicity, to seek help at his hands. And to this purpose there is a strange history of a Spanish woman, of base parentage, called Magdalen, which happened in the year of grace, one thousand five hundred forty five, in the City of Cordube in Spain. When this Magdalen was yet scarcely five years old, her friends made her a Nun: and though it was too rather for those young years, to know the wickedness of the world, yet (such is the secret judgement of God) it is reported, that the Devil in the likeness of a man, black as an Ethiop, appeared to this maid, who at the first being something afraid, yet at last by flattering words and fair promises of such things, as that old Serpent knew, were meet to allure her tender years, he found means, to enter into familiar communication with her, enjoining her straightly, not to speak of this new acquaintance. 
The 〈◊〉 〈◊〉 on the best wits.  This young maiden was of a singular capacity and rare disposition, by means whereof she was greatly esteemed among the rest of the Nuns, both young and old. The devil having a meaning by her to deceive all Spain, seemed very provident by making choice of this towardly young thing, whom he thought so much the more meet for his purpose, as she excelled the rest in sharpness of wit, and ripeness of judgement, that by framing in her a 〈◊〉 of religion & holiness, which hath been always accounted the only means to deceive the world, he might at last bring his purpose to effect. When she was come to twelve years old, the Devil became a suitor to her for marriage, promising her that for the space of thirty years, or I know not how many more, he would advance her to such estimation of holiness throughout all Spain, that she should match or excel in glory & reputation all that at any time have been most famous in that kind of matter. The desire of glory, pierced so deeply into her tender affection, that she seemed to consent. And as they used to pass the time pleasantly together in secret, the Devil would send his servant in her very likeness, to supply her room in the Church, and to do all things that was for her to do. The Devil when she was not employed in attending upon divine service, was accustomed to bring her news of all things that were done in the whole world. Which when she declared to them that favoured her, it greatly increased the opinion of her holiness: by means whereof, she was accounted a Prophetess. And rather than her years required, she was by a general consent of the whole company of Nuns, chosen Abbess. It was commonly known that at such times as the Nuns did usually receive the Sacrament, the Priest should ever lack one of the consecrated cakes, which was secretly brought by her angel to Magdalen, as she sat in the choir among the rest of the Nuns, which she would show as 〈◊〉 held it in her mouth, to the standers by for a miracle. It is also reported, that in the time of Mass when the elevation was, a wall that was between her and the choir, would open, that she might see and be seen. And likewise at such solemn festival days, as the Nuns used to lead the Abbess, she would by a strange miracle, in the sight of all men, sometime cause herself to be lifted up from the ground into the air, three cubits or more: sometime she would be seen, to bear a naked young child, representing jesus newly borne, with such other vain devices, to make the festival day the more holy. By these frvolous illusions, and juggling casts of the Devil, she grew in such reputation, that she received letters from the Pope, the Emperor, and the nobility of Spain, wherein they commended themselves and their important affairs to her most holy prayers. They would also use her advice, in matters of very great weight, as though she had been a Prophetess that could foresee things to come, as it manifestly appeared afterward, when her wickedness was discovered by the letters of the greatest Princes of Christendom, that were found about her, written to that effect. Divers noble women also, would not 
Strange superstition.  have their children newly born, wrapped in their swaddling bands, until they had been handled and consecrated by this woman's hands. In all this while among so many notable and learned men, there was not one, that could find these fraudulent toys of the devil. Such was the darkness and blindness of that time. At last God of his unspeakable goodness, would suffer this treacherous hypocrisy no longer to be hidden. For after she had thus abused the world, near about thirty years, she began to fall into repentance, and discovered her detestable practices, to the visitours, and contrary to all expectation, confessed her wicked fact. This news seemed wonderful strange to all men: and that they might procced orderly with her, she was committed to prison and examined, where she confessed all that had happened. But this Ethiopian Devil would not so leave her society: for as she was kept close in prison, whilst her cause was examining, when the Nuns after midnight used their ordinary service in the choir, the Devil would transform himself into her likeness, and sit in her place, and kneel upon his knees as though he prayed, they all thinking it had been Magdalen, and that she had that liberty given for her repentance. But the next day when they understood that she was kept in prison, and the night following seeing her again in the choir, they told the visitors; who examining the matter, found that she went not forth of the prison. And when the cause was known to the Pope, through her repentance, he pardoned her, and gave her absolution.  
But Satan never found so fit an instrument to serve his purpose with such effect, as was that false Prophet Mahomet, who through ambition, and an unsatiable desire of glory, wherein his life showed him to put his felicity, not content to become of a base fellow, a Monarch of diverse goodly kingdoms, but must also take upon him to be a holy Prophet, sent from God, to give laws to his people, whereby he hath not only damned his own soul, but also sendeth daily infinite numbers of souls to the bottomless pit of hell: to whom the Poets saying may be aptly applied. 
Alsquid tamdudum invadere magnum,  
Mens agitat miht, nec placida contenta quiete est.  
My mind hath in long labour been (nor yet  
In quiet is) some great thing to beget.   
And that it may the better appear, what pernicious effects the desire of vainglory hath wrought, and therefore contrary to that Summ●… bonum, or felicity we seek after, it will not be impertinent to the matter, to make a brief narration of the course of Mahomet's life, whereby we shall see, how by the help of the Devil, & his own subtle wit, by God's sufferance for our sins he was advanced from a poor wretch to a mighty Monarch, and reputed Prophet, and lawmaker. This Mahomet's 
Cnustin His parents. His country.  father was an Arabian called Abdalla, & his mother an Ismaelite, called Enymas; he was borne in a little village, not far from Mecha, called Itrarip, about six hundred years after Christ's incarnation. The Turks say that the same day he was borne, there fell down to the ground of their own accord, a thousand Churches & one; which was a sign, that in his time there should be a great decay of Christianity. Being in his youth brought up by 
His bringing up.  his parents in two religions, every of them desirous to draw him to his opinion, when he came to be a man, he was of no religion. He was sent no doubt by the Devil, to the shame of mankind, who cannot endure the sincerity of Christ's Gospel; but finding so apt an instrument to work the dishonour of God, and the destruction of men, and knowing the disposition of the world, to embrace new things, he practised by his means to plant a new religion, having fit opportunity thereto, by the wavering minds of the Arabians, and Africans, who were at that time he was borne, in doubt, whether they might follow the religion of the Christians, or of the jews, or Arrians. There was great f●…iendship about this time between Mahomet's father and a jew, that was an Astronomer, & well learned in the old law, & in the Christian religion. It chanced that Mahomet was borne when his father was gone to jerusalem, and at his return this jew having calculated his son's nativity, told him, that he should be mighty in dominion & law. Not long after the birth of this apostle of Satan, Abdalla the father died. When Mahomet was 4 years old, this jew devised a notorious and most shameful lie. He said that he saw two Angels take Mahomet's hart out of his body, & divided it in the midst, and took out of it a drop of blood, and afterward washed it clean with fair water, & put it in a pair of balance, & weighed it with ten other hearts, because his heart weighed them down all. Then one of the Angels said to the other, if his heart were set against all the hearts in Arabia, it would over weigh them all. This (said the jew) the Angel Gabriel showed him. When Mahomet was viijyeares old, his mother died, and committed him to his uncle by the father's side, who delivered him to the jew to be brought up in learning. The jew instructed him in natural Philosophy, but especially in the jewish and Christian religion, wherein he proved so good a scholar, that it holp to work the destruction of his own soul, & many others. Some write, that when Mahomet was thirteen 
Mahomet an horse driver.  year old, as he wandered abroad, he met with merchants that were going into Egypt, & desirous to be of their company, they took him with them, to help to keep their camels & horses; and wheresoever he went there was many times seen a black fellow standing by him. And when they came to a village in Egypt, where at that time were diverse Christians, the Parson of the town invited them to his house: they followed the Parson, & left Mahomet to keep their camels. The Parson enquiring whether all their company were come into his house, they are all here (said they) saving a boy that stayeth without with our camels. As the Parson went forth he saw a black fellow 〈◊〉 by the boy, which put him in mind of a prophecy that he had read, of one that should descend of parents, of two sundry nations, who should establish a religion, against the christian faith, by whom for a sign should many times stand a black fellow. The parson desired the merchants to call in the boy, & understanding 
A prophecy of Mahomet.  his name to be Mahomet, he remembered him so to be called in the prophecy, & that he should be a mighty man, & a great trouble to Christendom, & that his religion should not continue above 1000 years, & then it should vanish away. When the Parson had considered of his name, & of the black fellow standing by him, he perceived that it was he the prophecy spoke of, and set him at his table above the merchants, and did him great reverence. After they had eaten, the Priest asked the merchants, whether they knew the boy: who told him the manner how they came by him. The parson informed them of the prophecy he ha' 〈◊〉 read, who affirmed that they had seen such a black fellow stand by him. Then said the Parson to the boy: Thou shalt be a great learned man, and shalt establish a new religion among the Heathens, and with they power thou shalt be great annoyance to the Christians, and thy successors shall be mighty men. Now I desire thee that thou wilt suffer my country men the Armenians to live in peace. Mahomet promised that he would so do, and went forwards with the merchants to Babylon. When he was four and twenty years old, he went into Egypt about his trade of merchandise: where he stayed a long time, and had familiar acquaintance and friendship with Christians and jews, with whom he was much conoversant, but especially with a monk of Antioch called john, that was an obstinate heretic, enticed thereto by the Devil, through a desire of vainglory. Of this Monk he learned to falsify the Scriptures, both the old & new Testament, that he might be the better armed against the jews & Christians. It is reported that he was also scholar to a Monk called Sergius, an Arrian heretic, & expulsed from Constantinople by his brethren, & fled into Arabia, where he fell acquainted with Mahomet, and holp him to 〈◊〉 the Scriptures after their own fancies, & to hatch a new law out of the new & old Testament. About this time there 
Prodigies.  were strange things seen in the air, and monsters brought forth in diverse parts of the world; as children with four feet & two heads, and comets and fire falling from heaven, and such wonderful lights and thunderclaps, that the earth seemed to shake, & open: whereof ensued extreme pestilence, that consumed a great part of the earth, so as 〈◊〉 thought that the last day had been come; which did presage the wrath and threatenings of God, for the sins of men. In his youth, he used the trade of Merchandise, & went often with his camels into Egypt and Palestina. And as he came on a time into the land of Canaa, the Princess of that Country, called Tagida, marveling at his strange kinds of wares & merchandise, fell into great liking of him, which when Mahomet perceived, he omitted not that opportunity, but entering into familiar communication with her, he uttered all his skill and eloquence to seduce her. When he perceived her to wonder at his skill in both laws, and to be as it were rapt with his stately style, and glorious words; My dear Lady (quoth he) I will hide nothing from you, but tell you the truth: I am the Messias sent 
Fearful blasphemy.  from God, which the jews look for to this day; which he laboured to prove by miracles wrought by the help of the Devil, himself being a Necromancer, whereby he not only deceived this Lady, but also diverse jews & Saracens, who thought him to be the very Messias they looked for. By mean whereof, in short time he had a great many followers. This Lady seeing the jews and Saracens, thus reverence & depend upon Mahomet supposed that there lay hid in him some divine majesty, 
His marriage.  and being a widow, married him. Thus was Mahomet suddenly advanced to great riches & dominion, according to his desire, he went afterward into Spain, where he preached at Corduba, such doctrine, that the Bishop sent to apprehend him; but he being warned by the devil, ●…d into Africa; where he seduced infinite numbers, as also in Arabia. When he understood that he was esteemed for a high Prophet, of all the countries round about him, greater matters began to enter into his conceit, devising how he might become a great Monarch. And seeing himself well followed of the common p●…ople that resorted to him daily in great multitudes, he persuaded the people to cast off the yoke of their obedience to the Roman Emperor, & making himself strong with a sufficient army, invaded the territories of the Empire, and overthrowing the Emperor's Lieutenants he won from him that which belonged to the Empire in Africa, & Egypt, & likewise Syria, & Mesopotamia, and other of the East countries belonging to the Persians. And when the Saracens & the rest of his followers, saw that he had overcome the Emperor's power & set them at liberty from the Romans, they resorted to him out of all parts to Damascus where by a general consent they chose him to be their king, & let the crown on his head. And thus without respect of right or wrong, he joined kingdom to kingdom, & country to country, & of a base fellow became a great monarch; 
Mahomet becomes a monarch.  using all manner of rigour and cruelty, confounding divine and humane things, and like a torrent did bear all things down before him, to the admiration of all men, and to the great effusion of innocent blood. This holy prophet was as wicked in life, as devilish in doctrine; among the rest of his vices, much given to whoredom, though he had 4 wives; persuading the people, that God had given that prerogativeto him alone. But when 
The ground of his religion, lust & liberty.  he perceived men began to murmur at him for his vicious life, he licenced every man to have four wives. And as one of his wives found him in a chamber secretly with one of his minions; Are these (quoth she) the manners of a prophet? where with Mahomet was so ashamed, that he swore solemnly never to do the like again. And as on a time he fell down with the falling sickness before the queen his wife (to which through God's plague he was much subject) and foamed at the mouth, after the manner of that disease, perceiving her to take it grievously, that she had matched herself to such an unwholesome creature, he told her that the Angel Gabriel was sent to him from God, to inform him of his mind, the bright shining of whose countenance he could in no wise endure; which was the cause of his falling to the ground. And to confirm her the rather in this opinion, he wrought some miracle, by the Devil's help, which gave the more credit to his words. His wicked sect began about the latter end of the reign of Heraclius the Emperor, from whose obedience, taking opportunity by a sedition amongst his soldiers, by whom Mahomet was made their chief captain, had dissuaded his subjects, making them believe that Gods will was that all men should be at liberty, & subject to no man. By mean whereof the Saracens & Arabians depended wholly upon him, as hath been said, and made him their king. When he had determined to publish his law, which Sergius & he together had seemed out of the Old & New Testament, he appointed a great assembly of people to repair to a certain place to hear him preach, where by miracles they should see that God had sent him his holy prophet, for the soul's health of his people, to moderate the law of the jews & of the Christians, which were too hard to be kept, and to give them another which should be a mean between them both: And as he was preaching of his law in the place appointed, 
Mere imposture.  there cometh a Dove flying towards him, and alighteth upon his shoulder, and pidleth in his care, looking for meat, having used her before to feed in his care for the same purpose. The simple people not mistrusting his subtle device, thought it had been the holy Ghost, sent from God, to inspite him what to say. He had also used a bull to feed in his lap; and made him know his voice. And as in his Sermon he spoke aloud of his law, the bull being placed not far off, hearing his voice, came running to him through the press of peoply, overthrowing diverse of them, and laid his head in Mahomet's lap, having the book tied between his horns, wherein the law was written called Alcoran: the people believing the rather by Sergius perswa●…, that God had sent the bull with the book of the law, because about the pigeon's neck they had fastened a little schedule, wherein was written in golden letters; he that can put a yoke upon the bull's neck let him be king. Sergius fetched a yoke and delivered it to Mahomet, who put it ●…fily upon the bull's neck, and was of the foolish people called King, and sergius a Prophet. By these kind of devices he seduced the people, and after he had reigned ten year, being about four or fi●… and thirty years old, it happened that one of his 〈◊〉 proof, whether or not, whether he would 〈◊〉 again the third day after his death, and 〈◊〉 up to heaven, as he had of●…old told them he would do; after he had reigned ten years, he 〈◊〉 gave him poison to 〈◊〉, which when Mahomet had drunk, his colour began to change, and the poison went presently to his heart, and dispatched him, as he 
Mahomet poisoned.  had well deserved. A just judgement of God, to punish the wicked by the wicked. His body was diligently watched by his disciples, looking for his re●…rre the third day, as he had said. But when the third day was past, and that they saw he would not rise again, & that his body began to stink, they let him lie 〈◊〉 and departed. And the eleventh day after his death 〈◊〉 that poisoned him, came again to see how he lay, and (as one Lucas reporteth) he found his body eaten with dogs. And gathering his bones together, he took them with him and buried them, in a town called Madinaraziell. When the Arabians and others perceived, how he had deceived them, and that he rose not again, according to his promise, many of them fell from him, and would no longer hold of his religion. But in his life annexed to his Alcoran, some of his disciples 〈◊〉 strange things of his death and resurrection: and 〈◊〉 that his body of himself, after a miraculous fort hangeth on high under a vault of the Church at 〈◊〉 where indeed it is done by art; a Loadstone 〈◊〉 up the Iron Coffin, wherein his body or bones 〈◊〉 〈◊〉 though it did hang in the air. But the Turks, and ●…hough of his sect, believing that he hangeth there by ●…vine power, go thither yearly in pilgrimage, as Christians do to jerusalem, to the Sepulchre. This was 〈◊〉 beginning and end of this glorious Apostle of 〈◊〉, whose holiness was in his youth such, that the Citi●… of Mecha condemned him to death for these, whom now they adore for a high Prophet of God. Such fruits the desire of glory (wherein he put his felicity) brought forth, to the perpetual torments of his own soul, and of infinite thousands besides. But such an Epitaph had been more meet for him, than to be so exalted, as was engraven upon the tomb of a Viceroy of Sicilia, by the people of that country, in revenge of his tyrrannous government. 
Q●…i propter nos homines,  
Et propter nostram salutem,  
Descendit adinferos. That is:  
Who for us men,  
And for our salvation,  
Is gone down into hell.   
Salmoxes' device, to persuade the Goths, that the soul was immortal, was more tolerable, being done with better meaning. He taught those people that neither himself, nor any that lived, nor they which were to be 
The meaning good though the course indirect.  borne should dye for ever, if they lived virtuously: but they should go into such a place, where they should always live, and enjoy all good things, and lead for ever a most happy life. And when he had thus persuaded his followers, he conveyed him secretly out of their sight into a building under the ground, which he had before prepared for the purpose, where he remained three years, leaving his followers lamenting & sorrowing, as if he had been dead: the fourth year he returned to them again, they being sufficiently satisfied of the eternity of the soul, and the perpetual reward of virtue. By which device he won to himself such reputation and glory, that he was accounted equal with the king, who made him his companion in the government of his kingdom.  
But the death of Mahomet was not the end of much troubles and mischief, that arose through his false doctrine in diverse parts of the world: For thereof ensued sundry sects, according to the several inclinations of the fantastical heads of his disciples and followers, in whom the Devil stirred up such a desire of glory, that imitating their master's example, and treading in his path, some of them became little inferior to him in riches and dominion. Among the rest 
 in our age Africa (that according to the old proverb, is accustomed always to bring forth some new and strange thing) raised up one of Mahomet's disciples, from a poor Hermit to be a Monarch of many goodly kingdoms and countries. This man was borne among the famous mountains of Atlas, of very base & poor 
Thevet.  parentage, and became an Hermit, which the Africans call Morabuth, that is, a holy man. This fellow began to preach his vain doctrine, in the year of Grace, one thousand five hundred fourteen, and would admit no gloss or interpreter of the Alcoran, but followed simply the text. He played the hypocrite so kindly, that 
 by a counterfeit show of holiness, and simplicity, and austerity of life, he was greatly esteemed and honoured. And when he saw himself well followed of the people of Fez & Maroque, where he made himself strong, and that the multitude depended upon his word, he told them whom he best favoured, that he had a desire to visit the King of Taphilletta, because he lived not according to the sincerity of their law. The cause 〈◊〉 he desired this kingdom, was that if his devi●… took not that effect he looked for, it might serve him for a place of retreat. As he traveled towards Taphilletta, there was no village that he passed by, but he preached his doctrine; into the great towns they would not suffer him to enter, because of his 〈◊〉, and for fear of some tumult. His travel was always by the sea coast, because that country was well peopled: insomuch that within short time, his train resembled a huge army of above threescore thousand men strong. The simple king of Taphistetta would needs hear this Hermit, and talk with him of matter touching his conscience, who was not so intentive in his Sermon, as he was circumspect in viewing the king's forces, and the means he had to defend himself. At length he told his followers, God had revealed to him, that he must expel this king out of his kingdom, as unworthy to reign. For confirmation whereof, he showed them certain false miracles. By mean whereof they slew the 
〈◊〉 the 〈◊〉 for murder.  king, and made the Hermit his successor. By the like policy he thrust the king of Darapt out of his kingdom. All this while he would not take upon him the name of king, but was called Seriph, that is, high Priest. When he had left sufficient garrisons in the kingdoms he had gotten, he goeth to the king of Tremissen, who nothing suspecting that the murder of the king of Taphilletta came by this Prophet's means, suffered him to come into his town, yet upon condition that he should leave his train behind him, being somewhat jealous of the, because they were well appointed with their bows and arrows in their hands, & their cimyters by their sides, contrary to the accustomed simplicity and manner of going. The Hermit to avoid suspicion, leaveth his train ●…thing behind him, & goeth slenderly accompanied to the 〈◊〉. And after 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 showed him by the king, his train 〈◊〉 〈◊〉 into the town, which they began presently to sack, & to make open war, and 〈◊〉 about an hundred thousand persons. And in the end the king likewise, and all his children were put to the sword, and he made kong: which title he would no jocger refuse. And pursuing his ambitious purpose, under the colour of reforming the Alcoran, he made war upon all the kings his neighbours, destroying all things with fire and sword that was in his way. Africa was never so plagued, not in Mahomet's time, that fought two and twenty battles, as it was by this hypocrite. It was a most pitiful spectacle to see the Princes murdered, like beasts in the shambles, the great estates spoilt of their goods, and slain or made slaves, men, women, and children daily put to the sword without mercy, according to the Poets saying: 
Libert 〈◊〉 sceler●… est, regnainv●…a 〈◊〉:  
.  
Then liberty to mischiefs is allowed,  
When kingdoms are usurped by Tyrants proud,  
When 〈◊〉 reason they no place afford,  
But sentence all things by the cruel sword.   
Fortune was so favourable to him, that he became within the space of three years, king of Tremissen Maroch, Darapt, Taphilletta, Su, and at length of Fez also. So that the Turks and Barbarians stood in great fear and admiration of him, supposing that these things could not be done without some divine power, when they considered that such a poor simple Priest should so 〈◊〉 become a king of the goodliest and most 〈◊〉 kingdoms of all Africa. But we will leave him in 〈◊〉 prosperity, and draw towards his end. The king of Algiers doubting the greatness of this 〈◊〉, determined (after the old proverb) when the Lion's tail is short, to tie the Fox tail to him, to make proof, seeing force would not prevail, what policy would do. He sent some twelve or thirteen hundred 〈◊〉, under the conduct of a valiant man, whom he had instructed what to do, to this Hermit king, 〈◊〉 themselves to have 〈◊〉 the king of 〈◊〉, and to depart as malcontents. They found the king at 〈◊〉, rejoicing in his conquests, but yet troubled in mind, to see himself among a sort of people, that loved him not greatly, by reason of the injuries he had done to them & to their Princes: for which cause he retained a strong guard of other nations. And when he saw such a band of men, he demanded the cause of their coming, and of their departure from their king. They answered him, that they were poor soldiers, that had left the king of Algiers, because he had used them uncourteously, and if it would please him to entertain them, they would be faithful to him even to death. The king entertaineth them, & made them not long after his principal guard, and favoured them more than his own people. Which procured them much envy, and especially of the great estates of his Council, who advised him to beware of these Turks, who they suspected came to him for no good purpose: alleging diverse reasons, that moved them so to think, and that the Turk made none account of his life, if he might do his master any acceptable service. The Hermit being as subtle as they, said little, but determined to find some occasion to put them all to the sword. It chanced, that news was brought about that time to the king, of a rebellion in some of his countries, whereupon he took occasion to raise a power to repress them, but indeed to put the Turks to the sword, of whom he grew very suspicious. The Turks perceiving the preparation for this great journey, and observing that the king had often conference with his Council, whom they knew to be their capital enemies, began to doubt, that this preparation was made for them. To retire they had no means, and to refuse they should make themselves odious to all the army, and by that means, they should put the king out of doubt of that which he did now but suspect. Whilst they were debating these things, they had certain intelligence of the king's intent, and that the time of execution was at hand. The Turks seeing no way to escape, resolved upon a most desperate enterprise, & watching for opportunity, as the king sat in Council, with the Princes and captains of his army in his pavilion, deliberating how to put in execution his purpose against these Turks, at what time it chanced the principal men of his guard to be gone for forage, and only two hundred renegates left to attend, the Turks entered into the pavilion, where they slew the King and his Council; with the captains, and sacked his tents of such treasure as there was; the renegates in place of defending the king, joined with them in the spoil. 
Desinat elatis quisquam confidererebus.  
Let no man put his confidence in things that succeed well.   
The Turks after this murder without any resistance, the army being amazed with the suddenness and greatness of the matter, departed with their spoil towards a town called Torodant, which they easily surprised & sacked, they fearing no hostility, and there stayed to refresh themselves, hearing that the army stirred not, for the space of fifteen days: whereas if they had followed on their journey, they had been at Algiers before the army had overtaken them. But 〈◊〉 〈◊〉 〈◊〉 of the Hermit, and his successor in his kingdom, hearing of his father's death, hasteneth him with his forces after the Turks: who understanding of his coming, trussed up their baggage upon Camels, and departed toward Algiers in very good order, carrying certain 〈◊〉 of ordnance with them for their better defence. When they had marched a few miles out of the town, the king ●…aileth them, but being valiantly received by the Turks, they marched forward in despite of the whole 〈◊〉 And being charged thus for the space of three or four days as they marched, in which time the Turks had stain many of their enemies, the king being moved that such a handful of men should be able to make 〈◊〉 a resistance, caused a very hot charge to be given upon them, wherein the Turks being overmatched, and oppressed with the multitude of their enemies, were all slain, saving the captain, and some thirty more, which saved themselves for the time, upon a little hill, which they defended against the whole army. But seeing that they were not able to prevail, the captain choosing rather to die by his own hands, than to suffer his enemies to have the honour of such a revenge, took his two sons, that were between fifteen & eighteen year old, & slew first them in the sight of the army, & then himself. The rest 
Brave 〈◊〉 in 〈◊〉 Turks.  of the soldiers seeing the noble courage of their captain, charged their great pieces, & after they had 〈◊〉 the spoil, rather than they would fall into their enemy's hands, & suffer an ignominious death, they standing at the mouths of the great pieces, put fire to them, and 〈◊〉 themselves, the King & all the army beholding the matter, and highly commending the valour and noble minds of the Turks. By these examples it may appear, what estimation men ought to make of worldly honour, and glory that is gotten by rule and principality, when a poor Priest in a short time, was able to dispossess many kings of their kingdoms, and to make himself a mighty Monarch of them all. And when he was in the judgement of men in the highest degree of felicity, a handful of men of his own guard, could in his own pavilion in the midst of his army and forces, secure and free from all imagination of peril, put him and his nobility with his principal Captains to the sword, and had escaped without any harm or let, enriched with a great prey, if they had passed on their journey all at their ●…ase, and had notbin so careless, to attend their enemies coming, which they might easily have prevented. Divers other Hermit's of Mahomet's sect, about the same time, both in Africa and Asia, excited with the like desire of glory, attempted the like enterprises, and attained to great matters, to their own harm, & to others, though not altogether with like success.  
This principality and rule made the jews, the chosen people of God, despise his help and favour, that had done so many wonderful things for them. For a jew having gathered together two hundred thousand men of that nation, they trusted so much to their own forces, that every man did cut off one of his fingers, and 
Diabolical contempt.  when they were to join in battle with their enemies, their General pronounced these words: Lord of the world, help us not, seeing thou hast rejected us. And more than this, there were diverse of the same nation, in the age wherein Christ was borne, knowing by the 〈◊〉 Prophecies, that the time was come, in which the 〈◊〉 must show himself to the world, that 〈◊〉 themselves to be Christ: but their lives and doctrine, 〈◊〉 almost the memory of them, vanished away like smoke, notwithstanding they had many followers, and were maintained by the authority of their principal doctors. But these Infidels and jews are not so much to be ●…velled at, that sought glory with so great hypocrisy, if we behold the wicked mind of a Christian in our age, that through an excessive desire of glory went about to persuade men, that he was the very Messias. This man was of Frizeland, named George David; he called himself a new prophet, and the nephew of God: he feigned to have talk with wild beasts and birds, in all manner of languages: and that they brought him meat for his sustenance. And among other his vanities and toys, he said that heaven was altogether empty, and that he was sent to adopt men, to be sons and inheritors of the kingdom of heaven.  
That the Devil is the author of these horrible and heinous offences committed by men, to the dishonour of God, and destruction of themselves, by his instigation and stirring up their minds to the desire of vainglory, may something appear by this strange history, reported by Licosthenes in his Prodig●…. By which men may be warned to beware of the subtle devices & practices of that old Serpent, that 〈◊〉 continually in weight whom he may devour: who if he can find no 〈◊〉 ●…ment among men, to serve his purpose, can by 〈◊〉 sufferance (as it should seem) 〈◊〉 himself or possess infants, and do wonderful things, by his false shows of counterfeit miracles and crafty illusions, to 〈◊〉 
A 〈◊〉 〈◊〉.  the world. In the kingdom of Babylon, the seven. day of March, in the 〈◊〉 1532. a child was borne of a mea●… woman, whose favour and form was good, and well proportioned, but his eyes and teeth shined contrary to nature. At the hour of his birth not only the elements, but all the powers of the heavens were moved, and shewod forth terrible and fearful signs. For at midnight the Sun was seen to shine bright as if it had been day; and after it was turned into darkness again, so as it was not seen in Babylon (which is not noted for a miracle) the space of a whole day: the Sun was seen again with stars of strange figures and of diverse kinds wand'ring up & down in the element. Over the house where the child was born, besides other signs, fire was seen fall from the air, that killed men. The next day the Sun was eclipsed, the weather being very 
The devil's 〈◊〉.  tempestuous, it reigned pearls. The third day a fiery Dragon was seen to fly about Babylon. There appeared also a new hill, exceeding in height other hills, which was by and by divided into two parts, in the midst whereof was found apillar, wherein was written in Greek: The hour of the nativity is come, & the end of the world is at hand. The xiii. hour after his birth, a voice was heard crying in the air: Prepare your hearts to receive, and blessed are they that keep his word. After this child had lived two months, he broke out in speech like an old man, and professed himself to be the son of God. And being asked what these signs did pre●… The pearls that fell from the element, he said did 〈◊〉 the people that would believe his word: the flying 〈◊〉 signified his adversaries. He healed all 〈◊〉; he restored sight to the blind, he revived the 〈◊〉 with his word; and professing himself to be a true interpreter of the holy Scripture & secret mysteries, he was through all Babylon contrary to the laws of their cou●… adored and worshipped for a God. Thus will Satan never leave to use the help of men, as instruments to oppose himself against God; and to draw them from true obedience, to the destruction both of their body & soul. For to believe that there be no Spirits (as I hear there be such in these days) or that they show not themselves to men, in diverse figures, & work not things here in the earth among men, and in the air above us, contrary to the opinion of so many learned men of diverse ages, and to common experience of all times, is mere ignorance, and wilful obstinacy, and the next way to atheism. 〈◊〉 an excellent learned man, was also according to that time, singular in Necromancy. We have certain knowledge (saith he) that wicked spirits can do very much in these parts of the world, under the Moon, and upon the earth.  
But that it may in some part appear, and their ignorance and obstinacy be discovered that be of that opinion, of an infinite number of histories, both old and new, we will recite one notable example (let the credit of the matter remain with the authors) that happened of late years in France, whereby we may be warned to observe Gods secret judgements, and to call continually upon God for his Grace and assistance, against the old Serpent our common adversary, that worketh many strange and dreadful things amongst us, always to some evil end and purpose, if his platforms were not interrupted by God's power and providence. The history is reported by many credible authors, as also by Cornelius Gemma, in his Cosmocritices, a learned man. In the city of Landunum there was a handsome young woman newly married, called Nicholas Dam●…rie, in the judgement of men both virtuous and of good life, who in the year 1565. in the month of November was possessed with an evil spirit, that in sight of thousands of people, played wonderful strange parts. But first this spirit appeared to this woman, in the likeness of a dead man, professing himself to be her grandfather, but afterwards 
The Devil plead●… 〈◊〉.  being compelled (say my authors) by the power of God's word, pronounced by a Priest (using belike their ordinary exorcisms) he confessed himself to be the Devil: and then he became black, hairy, & of a much more ugly and terrible form than at any time before. He would violently take her up and ca●…rie her from place to place: and after he had showed himself in diverse forms, especially of a cat, or of a hornet, or of a beetle, at last he entered into the woman, & possessed her. At the first he would salute very courteously, as well those that were known to her, as unknown, & call every one by their names. And many that had not cleansed themselves by being at shrift & confession of their sins, after the Romish manner, he would discover the faults & sins they had committed, until the priest had given her a consecrated host, as it were putting a bridle in his mouth (saith mine author) he made him hold his peace; yet nevertheless he ceased not to work strange things in her. He would at one instant, take away the use of her eyes, ears, & mouth. But when the hallowed bread was put into her, she was delivered of that torment. It was thought good to place her openly in the common Theatre that the people might see how she was ve●…ed. Where the wicked spirit being exorcised by the priests, would profess himself to be the second to Lucifer, & that he possessed her not alone, but that there were xxx. of them in the whole, which appeared by manifest signs, when she was carried to a Church, where were 〈◊〉 〈◊〉 out of the woman 26. at one time, like unto a black thin little cloud. Not long after, there went out of her three other spirits, being in another Church, making a great noise at their departure, who professed themselves to be the third order from Lucifer. There yet remained one spirit more, the Prince of the rest (as he said) who told them, by what signs they should know when the deliverance of the woman from him was at hand; affirming nevertheless, that he would not leave her until he were driven out by the Bishop of Landunum. When the woman happened to be present, as the Priest was at Mass, it was wonderful to see her ugly countenance, and such strange forms and figures of her body, that it 〈◊〉 all imagination. Her body would become three or four times greater than itself: her eyes would be 〈◊〉 backward, fiery and horrible to behold, and would be thrust out of her head, as great as an egg. She would stretch out her tongue to her breast, to her ears, and to her temples. Her force was so great that hardly eight or nine men were able to hold her. And this was a 〈◊〉 toy, not unworthy to be laughed at, and also to be noted, how artificially this subtle Serpent played his part in this 〈◊〉; whereby it may be conjectured, that the drift and end of all this device was to this purpose, which took effect not altogether contrary to his expectation. When the spirit was asked why he turned away the face of the woman, when the Priest was at Mass; because (quoth he) the image of white 〈◊〉 doth make me afraid; who nevertheless though not 
The cunning of the 〈◊〉.  willingly, I now acknowledge to be my Lord and master. And being asked why he so called him; because (said he) I have taught the new professors of the Gospel so to call him: Quanquam istic sit, 〈◊〉 〈◊〉: Though he be ●…hcro, yet this ●…Inihar sort, abruptly alluding to Hocestcorpus means: This is my body, etc. But (said the prelate's) locing thou art the author & percot of all lies, who will believe thee though thou speak truth? It is true (said the spirit) that of mine own nature I spea●… not the truth, but now being copelled, I utter the truth, as it were borrowed ware. This toy (saith my author) who was of them, that call themselves Catholics: wrought much trouble to them that held the contrary opinion of the Sacrament. Insomuch as multitudes of people being gathered together, the matter was so hotly disputed upon, that it was like to have grown to sedition. 
The Devil the author of discord.  And after many practices used by physic and medicines, and other devices, her only health (saith mine author) came of the body of our Saviour. For after she had received the Sacrament three days together, by the hands of the Bishop of Landunum, the spirit who called himself Beelzebub departed out of the woman, the viii. of February (having first showed the sign promised before) with such terrible thunder, howling, smoke, & fire, that the noise was heard a great space beyond the city. The prince of Condy hearing of this matter, sent for the woman, of whom he understood the truth as it hath been here recited. And it is to be noted by the way, of what force an opinion is that hath taken deep root, when so learned men could not or would not, petceive the illusions and subtle devices of the devil, to seduce or confirm them in their error; but rather were ready to receive his testimony, or censure of the matter in cotroversic in religion. And this is recited with the history, that the woman wrestled with her physician, and boxed him well with her sists, & sent him away with shame enough: the divelin her confessing openly that the physician had secretly cast into the womeans mouth vi●…grains of Amsimani●…, to the great danger of her life, which because they were not made small enough, she vomited up again, which otherwise must have gone through her body: 〈◊〉 mach of evil splries, the rather because by their iostigation, men fall into many things, that are not only hindrance to their happiness, but also bring them to extreme infelicity. But this matter belongeth to another subject: & to go about to prove it, is all one, as if a man should offer to show the light of the Sun with a candle. And therefore to return from whence we digressed, that the fruits which ambition and desire of dominion and glory doth ordinarily bring forth, may further appear, the bloody practices, & tragical events, that lately happened between the French King Henry the third, and the Duke of Guise, are nothing inferior in that kind, to any examples of antiquity.   

CHAP. FOUR  
The death of the Duke of Guise and the Cardinal his brother: The treason of john lustinian, and his reward: Of diverse that by notourious and infamous Act; sought to win fame and glory, as Pausanias, Herostrarus, Poltrot, john janrige, Balthasar Seracke, james Clement, a Dominican Friar: The Story of a Spanish Priest: Of such as from baseness aspired to principality and empire: of Tamerlaine, Arsace, etc. With many histories to that purpose. The original of the Amazons: of Sivard king of Sencia: of fundry ●…artike Ladies, etc. A discourse of beauty and variety in apparel: And that no traer felicity can sabsist cytber in pleasure, riches, or benour.  
CRedible ●…bors affirm, that the Duke of Goise, aspired to the kingdom of France: which at length being known to the king, he applied all his wirs to prevent him. And after many accempts, & long deliberation, he could find no berser means, than to take his life from him. And to bring this to pafs; he called together diverse of the Cardinals & principal nobility: among which were such as he most mistrusted, & misliked, & made the of his council. And being assembled to consult upon matters 
A curious cursning policy.  of great importance, the king maketh to them a solemn & eloquent speech; feigning that he was now sufficiently taught, that the king of Navarre being an heretic, and excommunicate, and by the Pope pronounced not capable of a kingdom, conspired with his consederats, to take from him his crown. He told them, that he was weary of the wars, and travels of a kingdom, & was resolved to yield over all government, and give himself to ease and rest. And forasmuch as God had given him no heir of his body to inherit his crown, and small hope thereof left, he desired them with a fatherly care, that they would think upon some man that were meet to succeed him, and take upon him the government of the Realm; such an one as would pursue the King of Navarre and the heretics to death. That at length the flourishing kingdom of France, may enjoy his religion and long looked for peace. These words he spoke with such gravity, and show of plain meaning, that no man mistrusted any fraud or dissimulation. This speech of the kings was nothing unpleasant to some of his new counsellors; who answered him that the King was young and lusty enough, & well able to govern the Realm himself, for the continuance wherofthey praicd to God nights and day: that he needed no other man's counsel or help. Nevertheless seeing that the king's t●…ind was more addicted to quietness & rest, than to wars or government of his realm, it were no reasorr for the to deny the king their counsel in those things, that were agreeable to his will, & were profitable to the commonwealth: yet they desired the king to name some man, whom he thought able to bear so great a burden, and worthy of so high a dignity, that after his death were meet to succeed him. The king after he had reckoned many Prince's worthy 
The project will prosecuied.  to reign, he concluded, that he knew none among them more meet for this purpose, than the Duke of Guise, whose worthiness and praises, and service done by him and his father to the Commonwealth, when he had set forth, with a great many goodly words, his council willingly allowed his choice; and sent presently to the Duke of Guise, to ●…ine to the Court, hom whence for fear he had before absented himself. Who presently came in post to the king, of whom he was with great courtesy and honour received, and the whole Realm committed to his government, with high ●…tes of dignities. But this felicitic continued not long. The King to avoid the mischief that hanged over his own head, pursuing his resolution, to deliver himself of the fear of the Duke, to bring the matter the better to pass, the king stiored by devotion determined to remove to a Cell, meaning there to be confessed and to receive the Sacrament. He called into his chamber sour of his Council, such as he best trusted, where he discovered about them, the i●…arits and indigtitles he had received of the Duke of Guise: his extreme ●…bition and desire to migne: the danger he stood in by the reasons continuatly practised by the Duke and his consederares, against his person. He told them, that he was determined to have the Duke slain as a Traitor, & unprosicable member to the rea●…me. And when he had desised their advice, some were of opinion, that it were better to commit him & some of his confederates to some strong prison, and to proceed against them by order of justice. But the rest considering the imminent danger; were of a contrary opinion. The King likewise uttered his conccit, allodging it to be a thing full of porill to delay the time, and to proceed with him by order of law. That the Duke was grown so great, that no judge in the realm would or durstadjudge him to death, and therefore he was determined to have him killed. Being thus resolved, the king sends one to the Duke, to show him that he had some secret matter, whereof to confer with him before he went to confession, and receive the Sacrament, 
The Sacrament made a colour to shed blood.  and therefore that he should come to the king in his chamber, where he stayed for him. The chamber was hanged with very rich Arras, behind which were hidden eight men appointed to do the act. The Gai●…comm●… 
Mercury.  into the the chamber, but king was not there to he found having withdrawn himself into and the chamber, which made the Duke suspect 〈◊〉 〈◊〉 one steppeth forth from behind the hangings, and whom as the Duke co●… end 〈◊〉 the ●…her seven●… him many wounds, so as being ground, crying aloud for help and mercy. The C●…dinall his brother perceiving by his voice, the danger he was in, ran to help him, but being kept out by a●…men, another came into the chamer, and already ●…ing and vised him to ask God forgiveness, and the 〈◊〉. The Duke twice asked mercy of God, and then spi●… 
The death of the Duke of Guise.  no more words, but held his hand upon his mouths, as though the name of the king was odin●…s to him. Alter the Duke was dead, the Cardinal of Guise, and diverse others were apprehended, and the Cardinal being brought into the place where his brother lay, the king cometh in, and asked him whether he knew that body. He answered, that he knew him well to be the body of his most dear brother and Lord, with whom he wished presently to be in the same world he was. Assure yourself (said the king) I will bring it to pass, that you shall have your desire, and that shortly. The next day the king caused the Cardinal to be brought into the place where his brother lay, and to be slain. When the 
The death of the Cardinal.  death of the Duke & his brother was known, the Duchess their mother, and the late wife of the Duke, made suit to the king for the bodies of the two brethren: With being denied, the mother expostulates bitterly with the King, accusing him of infidelity, chargeth him with the breach of his oath, of his promise, of his agreement, pucceth him in mind of the benefits, which he and his realm had received of the Duke, and also of his father, for which so great ingratitude and barbarous cruelty, she asketh vengeance of God upon him and his. The king being moved with her bold speech, commandeth her to prison. And as she was going away, Madam, (quoth he) be of good comfort, the same kind of death is happened to your son the Duke, that chanced in times passed to julius Caesar: who was killed in the Senate. But when the wife or widow of the Duke, saw that she could not obtain her suit of the king, she lifting up her eyes and hands to heaven, shedding abundance of rears, complaineth with a lamentable voice, upon the uncertainty and unconstancy of humane matters: that nothing was to be found any where certain, but only with God: who I hope (saith she) as a most just judge will not suffer me to dye (though nothing would be more pleasant to me, than to dye, and to enjoy the company of my most dear husband) until I see so barbarous and beastly a butchery of my Lord and husband 
The lust complain of the 〈◊〉 of 〈◊〉.  revenged, the like example whereof was never heard before. And when she had reckoned up his virtue and valour, and the great service he had done to the king and his country. Is this, O king (said she) the crown of Laurel, which is due to them that regard not the danger of their estate, and of their life for the safety of their king? Is this the 〈◊〉 that ought to be granted to him, who hath not only defended France from strangers, but also hath often overthrown and destroyed whosoever were enemies to his country? Then turning to her husband: O my Lord (said she) how happy and fortunate had I been, if after thy praye●… offered to God, thou hadst been slain giving charge upon thine enemies; thy death in that sort taken would have been to me much more tolerable, nor would have wounded my mind so greatly: so should you also have taken away all emulation from them, that envy that honour. And after she had reprehended his emul●…tors, and set forth his merits: yea, (saith she) he had so great confidence in the king (but I would to God he had not done so) that he feared not to come unarmed to him, being armed, of whom in steed of reward he was slain. Oh how great a wickedness is this, that he who hath so often defended the king's life, should by the king's commandment have his life taken from him●… That he who with so great peril of his life & all his goods 〈◊〉 possessions hath kept the crown upon the king's 〈◊〉, should be falsely suspected to affect the crown him●…, and without any kind of law or justice, without 〈◊〉 of the cause, so great a Prince should be so cruelly murdered? O how great an injury is this to him, that hath bestowed all his care for the preservation of his country, & safety of the king●… But why do I call him king? aught he to be called a king, who commanded him to be murdered, in whom all his felicity and safety consisted? O my God, the most just revenger of wicked acts, I ●…ye unto thee, it is thy part to judge justly, 〈◊〉 not the wicked slanders devised of his enemies, to darken the perpetual glory of my husband, nor let not that villainous act committed upon him remain 〈◊〉 Then she speaketh to her kinsfolks and friends; will ye behold with equal eyes & minds, the glory and fame of so great a chieftain, and an invincible soldier, to be extinguished so quickly? Will ye, that I, as it were always for saken, die at last without any hope of revenge? will ye that the revenge of so foul an act be deferred until these my children, yet void of reason, come to be men? O my little sons and daughters, how happy had ye been, if so soon as ye had been borne, ye had presently changed life with death? O king, do you think that they be slain, that be yet alive? You have taken the bread out of the hands of the little ones: you would have buried the remembrance of an excellent Prince in oblivion for ever: ye have in some sort your desire, but the vengeance of God you shall not escape, neither shall so barbarous an act go unpunished, which your enemies do detest, & your friends bewail. O king who will hereafter believe you? who will put his trust in you? to whom will not your fidelity be suspected? Do you think that your friends do commend you for this your fact, especially seeing they see your mouth speaketh one thing, and your heart thinketh another? As for myself (O King) I will not hereafter call you my King, but ye shall be in that place with me, as they upon whom the judgement of God will assuredly fall, that whereas y●…e aught to have protected widows and orphans, ye have made me a widow, and my children orphans, by taking away the life of my most dear beloved husband. In this mourning & lamentation of this sorrowful Duchess, in place of two brethren that were slain, she was delivered of two sons. To these extreme passions and miserable estate, ambition and desire of dominion brought the Duke of Guise and his friends, which not long after cost the king also his life, and great trouble to the kingdom of France. These be the fruits of worldly glory. Vain glorious men, are not only hurtful to themselves, but also to others. Solon saith, To name a vain glorious man in right terme●…, is to call him a fool.  
Whosoever escapeth best, that is desirous of honour and glory, he is sure not to strike the 〈◊〉 he shooteth at, any thing the rather by that means, that is, felicity, or Summum bonum, or sovereign good. 〈◊〉 〈◊〉 of Genua, by treason or cowardliness let Mah●…met the great Turk enter into Constantinople, upon his promise to make him king. And when Mahomet was gotten into the town, he made him king, according to his promise, and after three days he put him to death. A short reign, with no long glory, & yet worthy of such a wretch, by whose means the Emperor, the P●…triark, and almost all the Christians in the town were cruelly slain: and the Empress with her noblest Damsels led captive before Mahomet, and after a thousand villainies, all cut in pieces.  
Notwithstanding that death is a thing naturally shunned of all men, yet some have so thi●… 〈◊〉 〈◊〉 and glory, having no other means to 〈◊〉 〈◊〉 it, 〈◊〉 〈◊〉 committing some notorious wicked fact, have wi●…fully lost their lives, to win that way fame after their 〈◊〉 〈◊〉 desirous of glory, asked 〈◊〉, how he might ●…ame win fame; If thou 〈◊〉 (quoth 〈◊〉) 〈◊〉 famous man, for then his glory will be turned to 〈◊〉. Whereupon he went to Philip king of 〈◊〉, father to Alexander the Great, that was the most famous man of his time, and 〈◊〉 him. The like humour reigned in him that burned the goodly T●…mple of D●…ana, which for the sumptuousness of the building, and curiosity of the workmanship, was accounted one of the seven wonders of the world: who conle●…ed to have done it for no other cause, but to win 〈◊〉, hoping his na●… with the memory of the fact, should be commended to posterity by writing, according to the Poets saying: 
 
 
Live happy, if my verse can aught, or I,  
Memorial of thy name shall never die.   
Livy maketh the like report of a Roman, who was so ambitious of glory and ●…ame, that he 〈◊〉 〈◊〉 〈◊〉 fire on the treasure house, where the people of Rome laid up their treasure. And being taken, tormented, and examined, he confessed he had none other meaning in this wicked enterprise, but that 〈◊〉 should make mention of him in their Chronicles. But the 〈◊〉, as Petrarke saith, we seek after, is but 〈◊〉 or 〈◊〉, it is a shadow, it is nothing. And though death deliver●… a man from the rule of fortune, yet whether 〈◊〉 will or not, fame will follow 〈◊〉, as the 〈◊〉 〈◊〉 a body. And therefore (saith he) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 livest, & 〈◊〉 〈◊〉 in 〈◊〉, and 〈◊〉 〈◊〉 find same in thy grave.  
The Duke of Alva seemed to be touched with the like desire of vainglory, when after he had expulsed the Prince of Orange, with his army of Almains out of the Low country, and in some sort pacified the 〈◊〉 of 
The ●…tion of the Duke of 〈◊〉.  the people, erected a stately and sumptuous Trophy in the Castle of Antwerp, for a monument, and perpetual memory of his acts done in the Low-Countries. It was an Image of copper, representing the Duke himself, which had under his feet, a body lying flat or prostrate, with two heads, and six arms, where of the one held papers written; the second a torch; the third, a broken hammer; the fourth, a nail; the fith, a purse; the fixth, an axe; under his feet, was a disguised person; behind the prostrate body was a great sachel, out of which appeared a Serpent, at whose cares there hanged a saucer. The whole work of fifteen foot high was placed upon a plate of the same metal, and the plate upon a marble stone, four square, whose base was of the largeness of three paces, all excellently well made according to the proportion of the Image. The title written in this triumphant stone was thus:  
Ferdin ando 〈◊〉 à Toledo, Alba Duci Philippl secunds, 〈◊〉 apud Belgas 〈◊〉, quodextinct●… sedition●…, rebellibus pulsis, Religione 〈◊〉, 〈◊〉, Provinciae pacem 〈◊〉, Regis optimi 〈◊〉 〈◊〉 po●…. Upon the one side was an altar, with this title: Deo patrum 〈◊〉: on the other side, was the morning, driving away the darkness of the night, with this title: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This notable p●…ce of work, had many interpretations, what should be thereby ●…gnified: but few or none could rightly con●… the Duke's meaning. But that glorious trophy wrought him much envy and malice among the people, and was misliked of all men, and of the Spani●… themselves, that he would 〈◊〉 and glory so much in other men's calamities, whereof he was the author, and wherein he used the part rather of a tyrant, than of a Viceroy. But not long after, when the Citizens of 〈◊〉 recovered the Castle, the people as it were triumphing over a cruel tyrant, threw down and defaced this glorious Trophy.  
But what need we seek for 〈◊〉 of 〈◊〉, when besides that of the Duke, our 〈◊〉 time will ●…ford us too many of them, that have sought for glory and fame by committing most notorious and wicked facts, though their pretence is 〈◊〉 of 〈◊〉, 〈◊〉 some other thing. In these civil 〈◊〉 of 〈◊〉, Poltrot, for none other cause watched for opportunity to kill the old Duke of Guise and as he lay at the ●…ege of Orleans, and took a boat to pass the river, 〈◊〉 as one of his 〈◊〉, nothing suspected, pisto●… his pistol at him, charged with two or three bullets, and wounded him to death. And as he fled being amazed with darkness of the night, and partly with the greatness of the fact, after he had wandered on horseback all the night, by that the day was ready to break, he was come to the Suburbs again, and fell into the watch of the Almains; where he was apprehended, and afterward torn in pec●… with four horses for his reward.  
The like murder was attempted, but not with the like success, at this time, against the Prince of O●…enge, in the low countries by a Spaniard of Bilbo, called 〈◊〉 〈◊〉. This young man served a 〈◊〉 〈◊〉 werpe, a Sp●…niard likewise. And having determined to kill the Prince of O●…enge, by all likelihood to win fame (for to escape with his life he had no hope) he made choice of the day, in which the Duke of Alenson being at Antwerp, had appointed to celebrate the day of his nativity with justs and triumphs, and a sumptuous supper, to which the Prince of Orange, with the 〈◊〉 men of the 〈◊〉 were invited. For this purpose, this 〈◊〉 had provided a little short dag, and girding his dagger to him, after he had drunk off a bowl of good win●…; I go (●…th he to one of his fellows) I go to deliver the world of a most cruel Tyrant. And though the low countrymen per●…dventure think otherwise of it now, the time will come, that they will allow what I intent to do. And so he goeth to the Prince's house: And walking by the door of the par●…ur, where the Prince dined, he watched for his cóming forth. And as the Prince came to go 〈◊〉 another chamber, this young man presenteth to him a supplication, which as the Prince stayed to read, he dischargeth his dag, & striketh him under the chin, the bullet coming forth under his right care. And because the dag being overcharged brake, and strake off his thumb, he draweth his dagger to stab him; but Count Hollacke took thee young man about the midst with his arms, and stayed him, whom the Prince's followers presently slew with seven and twenty wounds, as is reported. The Prince escaped this danger, the wound though it were grievous, not being mortal. The example of this young man's evil success, could not forewarn another, stirred up with the like desire of glory and fame, to make the like attempt. But of such force the desire of glory is as the 〈◊〉 ●…th: 
Magnum ●…ter ascend●…, sed das 〈◊〉 gl●…ria vires.  
I undertake a journey of great length,  
But glory, to or come it, gives me strength.   
A Gentleman of Burgundy called Balthasar Seracke, after he understood that the king of Spain had proclaimed the Prince of Orange a traitor, sought for opportunity to kill the Prince. Who seeing his reputation to decay, by reason of the Prince of Parma his prosperous success, and fearing the people, that were 〈◊〉 of the wars, he left Antwerp, and withdrew himself to Delfe. About this time the Duke of Alenson died, which the Queen Mother signified to the Prince by her letters, and made choice of this Balthasar to be the messenger, because he was well known to the Prince, in whose Court he was seven years brought up. This man having delivered his letters and message, was conversant with the gentlemen of the Prince's Court, seeking continually for opportunity to put in execution, that he had long before determined. When he had received his dispatch, and prepared speedily to 〈◊〉 into France (as it was thought) he had provided a very good horse, to stay for his coming without the 〈◊〉 of the town, ready for him, whatsoever should 〈◊〉. About two of the 〈◊〉 in the afternone, what time he thought the Prince would rise from 〈◊〉, he returned to the Court, and feigning that he had 〈◊〉 something, he was without suspicion let in. He 〈◊〉 the Princes coming forth of the place where he 〈◊〉, and offering to speak to him, having a pistol under his cloak, charged with three bullets, poisoned & chained together, he dischargeth it at the Prince, and strake him so deadly, that the Prince fell presently to the 〈◊〉, and without any further time, but only to 〈◊〉 the Lords prayer, moving a little his lips ended his life. His guard hearing the clap of the pistol, & perceiving by the cry and noise of his servants, that the prince was slain, they sought for the man that did the act: but he in the mean time escaped through a stable, near to the garden, and was almost come to the gate of the town to his horse, when one of the Prince's retinue, that was present when he was slain, had overtaken him, and wrestled with him until others came and apprehended him, and led him to prison. And when he saw that all means was taken from him to escape, and no hope nor place left for pardon, laying all fear aside, he asked them whether the Prince was dead; which when they affirmed, he told them, that he was assured to dye: but he rejoiced very greatly that he had done the thing, which he had many years wished might take effect. And therefore that he would take his death joyfully and willingly, that he had done the thing with so good success, whereof others before him had failed, with the loss of their lives. No torments could make him 〈◊〉 confess, who set him on, to commit that murder. But he constantly answered, that he was moved thereto, by the persuasion of no Prince, or any other man, but of his own accord and freewill. But said, that diverse causes excited him to do that act. The first cause he said) was, that he believed it was done to the glory of God; because the Prince was a professed enemy to the Romish Catholic faith. The second was, that to take away the life from a most cruel enemy of the low-countries, he knew would be beneficial & profitable to his country, to which he owed his life: which all good men, and lovers of peace, would commend and allow. And last of all, that he should do notable service to the King of Spain his master: of whom nevertheless he denied to be hired, or alured with any promises or rewards, to commit the murder. He protested that he nothing repent him of the fact, but greatly rejoiced that his enterprise had taken so good effect, & had success according to his desire. He suffered all manner of torments with a wonderful patience, so as he broke not out into howl, or cry, weeping, or making moan and 〈◊〉 as the manner is, nor gave any sign of a troubled or dismayed mind, but constantly affirmed that it was much better and more profitable to the commonwealth, that two men (meaning the Prince and himself) should suffer violent death, than so many thousands, that by his means were brought to their end. The first night he was hanged up in a kind of torture, and ●…ourged most grievously five times with rods, besides other grievous pains: and at last he was put in a van, his hands and feet being bound, and ●…sed up & down that he might not sleep. The days and nights following he was hanged up again in the instrument made for torture, an hundred and fifty pound weight hanging at his toes, & diversely torm●…ced; which he took with such a stout and resolute mind, that they which tormented him being drawn into admitation, and ask him how it came to pass, that he seemed not to be troubled with so great torments: he answered that it was to be attributed to the prayers 〈◊〉 the 〈◊〉. After he had been many times examined, & suffered many tortures, and news brought him, that he was condemned, and must dye; he with a joyful countenance and voice, gave God thanks. And when a Minister of the reformed religion, was sent to comfort him, he would not hear him, but answered, that he knew well enough in what favour he was with God. When he was brought to the 〈◊〉, the 〈◊〉 pu●…th upon his feets 〈◊〉 of shoes, tudely made of dr●…e leather, and presseth his feet between two iron plates burning hot, so were his f●…t parched. Then he plucked away the ●…ews of his hips, and arms, and a●…ms with a pair of ●…ngs fire-hote, and beateth him upon the head with the pistol that killed the Prince. And last of all he opened his breast, and being yet alive, plucked out his heart, and 〈◊〉 it 〈◊〉 his face; and bowelled and quartered him, as the manner is. This was the end of this glorious enterprise: the murder of a notable Prince, to the great grief and sorrow of all the people, of whom he was dear loved, and to the prejudice of the Low-Countries Commonwealth: besides the loss of his life by cruel torment●…, that committed the fact, with the hazard of his soul, if God were not merciful unto him.  
And what was it, as we may conjecture, but a desire of vainglory, that emboldened the poor Friar, to 〈◊〉 great an enterprise, to kill the late French king Henry the third? a most notorious and execrable murder of his annoy●…ted Prince, that was of his own and the●… religion that set him on work. After the death of the Duke of Guise, the Monks and Friars, and the rest of that rabble of Cloistermen were greatly incensed against the king, and by all manner of means sought 〈◊〉 destruction. And when they could find no man among the tempora●… and lay men, that would consent to●… vile an act, to murder his Prince, they searched dilig●… in their cloisters & religious houses, for one of 〈◊〉 own stamp, to serve their turn. And at last they 〈◊〉 a young novice of their own for their purpose, called james Cle●…, a Dominican Monk or Friar, about 〈◊〉 and twenty year old, who not past half a year before sung his first Mass. This harebrained fellow, they perceived was a fit instrument to commit this vile murder of their king: him they persuade with many reasons, and fair promises of great matters to undertake this enterprise; and put him in hope that he should escape without danger. But if the worst happened, yet they assured him that he should be canonised for a Saint. This young man at length being overcome with their persuasions and subtle devices, not considering sufficiently the great danger both of his body & soul, gave his consent and promise to kill the king. But afterward being pricked in conscience, and doubtful whether the matter were good, he desired to be satisfied by the jesuits (who in learning and virtue are in men's opinions preferred before all other orders) that his conscience might be assured of the goodness of this enterprise. And when the jesuits had put him out of doubt, that the act was very honest, and meritorious for his soul, he was resolute. His favourers are not ashamed to write, that as this Friar was with great devotion praying to God, for the good success of this meritorious enterprise, an Angel came to him, and said, Friar james, ●…ise; and prepare thyself to attain a crown of Martyrdom. Thou shalt defend the Catholic religion in France against all the persecutors, and shalt kill the king himself, that laboureth to destroy the same religion. And after a certain time, when he had prayed & fasted (with great devotion no doubt) he took his journey the twentieth day of july, in the year one thousand five hundred eighty nine, from Paris to Clowes (which is about two leagues) where the king lay with his camp: having for his companion, another young Friar like himself. The next day in the morning, the Friar having told the King's servants, that he had letters and a Message to deliver to the King, he was presently without any suspicion, brought into the King's chamber (for the King was better affected to the Dominicans, than to any other order of Friars, and suffered them at all times to have access to his presence) and because of the secretness of his message, all other were commanded forth. Then this hypocrite with great humility and duty delivered 
A 〈◊〉 〈◊〉.  his counterfeit letters, but this caitiff with a knife that was double poisoned, strake at the king, thinking to have thrust him to the heart. But the king perceiving the blow coming, strake down the Friar's hand, and received the wound in his belly, about the waist, where the knife was left sticking. The king drew forth the knife out of his body, and turning himself to the Friar, thrust him into the face, supposing his body had been armed. The Gentlemen without, hearing the noise within, ran into the chamber, and beholding what was done, after the king's Council had examined the Friar, they fell upon him and slew him: and cast the other Friar that stood without, headlong into the river, and drowned him. The day following his carcase was torn in pieces with wild horses: and the king died after midnight.  
And that it may the better appear, what dangerous and horrible effects this ambitious humour & desire to maintain them, & the reputation of the high dignities and glorious estate, that are possessed of them, worketh, it shall not be impertinent to the matter to show some part of the proceedings of Pope Sixtus after the French kings death, whereof he was taken for the principal author. Whereby we shall perceive how far they are deceived, that think felicity to consist in honourable and glorious estate, when the same shall so blind and corrupt the mind of the principal Prelate, that arrogateth to himself such high titles and holiness, and authority over all, as to conspire with traitors, to excite a Monk or Friar treacherously to lay violent hands upon his anointed king; and contrary to all humanity and Christianity, to allow and exalt the fact above the skies, wherein he forgot this good sentence: 〈◊〉 peccato addit, qui culpa quam fecit, patrocinia defensionis adjungit. When news came to Rome of the king's murder, whereas all men were amazed and astonished at so horrible a fact, the like whereof was never heard before, lamented of thousands by infinite streams of tears, Pope Sixtus nothing dissembling his joy and gladness, made all Rome triumph and rejoice with him, with all manner of pleasures and pastimes; and the Pope himself assembleth the Cardinals and others of his retinue in the Consistory, 
A Fri●… 〈◊〉 a Saint for being a Regicide.  to hear him preach. The argument of his Sermon was, that the wicked and traitorous Friar that murdered this king, should be canonised a Saint: and that his praise and commendations for so worthy an act, aught to be exalted above the skies. And because he was not ignorant that it was of great moment to the setting forth of a notable act, if it were compared with such, as were most worthy of commendation: and finding none of all those heroical and glorious acts of famous men that are registered in histories of antiquity, worthy to be compared with this, he bringeth his comparison from God himself. He feared not (which a man may tremble to report) to compare the murder of this Christian king, by the treason of a Monk or Friar, with the work of the creation of the world, and also with the incarnation of Christ, and with the other mysteries 
〈◊〉 careful comparison.  of our salvation. In the second part of his Sermon, he defameth and slandereth the king, whom by his wicked counsel, he had caused to be killed most shamefully and ignominiously, pronouncing him damned, whom not long before for his singular godliness, he exalted with his praises up to Heaven, calling him son●…e, & the most Christian king. And all this spoken, and much more to the like effect, with such bitterness and rancour, that it is easily seen what monstrous minds many of them carry, that are overcome and blinded with passion of ambition, and unsatiable desire to aspire, and maintain their estate in honour and glory.  
The manners of these ambitious Popes bringeth to my remembrance a story of a Spanish Priest, that in the rebellion in Castille against the Emperor and King of Spain Charles the fifth, every Sunday for the space of three weeks, recommended to the prayers of his Parishioners, among other things the usurped king and captain of the rebels, called john of Padilia, & the Queen his wife: For of a truth (said he) these be the true kings, all the rest before were tyrants. It chanced shortly after, that john of Padilia passed that way with his army, and the soldiers that lodged in the Priest's house, enticed away his woman, drank up his wine, killed his hens, and eat up his bacon. The Sunday following the Priest being angry with his loss, said in the same church: It is not unknown unto you (my brethren) how john of Padilia passed this way, and how his soldiers have left me never a hen, have eaten me a 〈◊〉 of bacon, have drunk out my wine; I say that hence forth ye shall not pray to God for him, but for king Charles and for our Lady Queen jane (for they be the true Princes) and let these strange kings go to the Devil. The like manners the Popes have a long time used, one day to establish kings, another day to depose them, not because they did take away their bacon, but their usurped authority, nor for that they 〈◊〉 away their women, but because they 〈◊〉 & 〈◊〉 men to leave them & their vain traditions, to follow Christ & his Gospel, & many times, for causes of much less importance, as appeared by this lamentable example of this late French king and others: and when they intent to persecute any king by their Bulls, or by the sword, or by some treachery, their pretence should be zeal and love to the commonwealth, which they would bewail with fighes and sorrowful 〈◊〉, like the Lady Mary de 〈◊〉, that 〈◊〉 forth the plate of the Church of Toledo. This Lady in the 〈◊〉 of Castille, against the 〈◊〉 Charles the sift, whereof she was one of the principal authors, lacking money to pay the soldiers (rebels) entered into the Church 〈◊〉 & holding up her hands, covered with black, knocking her breast, weeping and sobbing, with two burning torches before her: And after this manner 〈◊〉 a sorrow & devotion, committed a notable 〈◊〉, & did take away the plate out of the 〈◊〉 〈◊〉 
 〈◊〉. Even so did Pope Sixtus, & the rest of them that have undertaken the like enterprise, first bewail with great sorrow the state of France, and then excited 〈◊〉 〈◊〉 people treacherously to murder their 〈◊〉 〈◊〉. A most happy man was the French king that 〈◊〉 to be murdered with so great zeal and 〈◊〉. When men intent a mischief, they go willingly to commit a murder, and lament when they go to be hanged, but the Pope chose did lament when he was about to kill, and peradventure would have gone merrily to execution.  
No man could give a better censure upon the vani●… of this world, than Solomon, not only by his singular wisdom, where with God had endued him, but also by his experience, who was the rich●…st king of the world, and abounded so exceedingly in glory and prosperity, and in all those things that giveth delight and pleasure, which men so greatly desire and esteem for happiness in this life, that all the kings of the earth desired to see his face, for his wisdom and renowned felicity. I have been (saith he) king of Israel in jerusalem, and purposed with myself to seek out by wisdom all things: and I have seen that all things under the Sun, are mere vanities and a●…ctions of spirit. I said in my heart, I will go and abound in delights, & in every pleasure that may be had, and I saw that this was also vanity: I took great works in hand, builded houses to myself, planted vin●…yards, made orchards and gardens, and beset them with all kind of trees: I made me fishponds to water my trees: I possessed servants and handmaids, and had a great family, with herds of cattle, above any that ever were before me in jerusalem: I gathered together gold and silver, the riches of kings and provinces: I appointed to myself singers, both men and women, which are the delights of the children of men fine cups also to drink wine withal: and what soever mine eyes did desire, I denied it not unto them: Neither did I let my heart from using any pleasure, to delight itself in these things which I prepared. And when I turned myself to all that my hands had made, & to all the labours wherein I had taken such pains and sweat, I saw in them all vanity and a●…iction of the mind. This was the judgement of 〈◊〉, which he had gathered not only out of his own wisdom, and out of the observation of the course of other men's lives, but by his own experience, that so fully did enjoy and possess these goodly things which men have in such admiration, as never any man more. And when he had the fruition & use of all these things to the full, and many more, whereof the Scripture maketh mention, he pronounced nevertheless at last this sentence of them all: Vanitas vanitatum, & omnia van●…tas; Vanity of vanities, and all is vanity. What reason have men then to have worldly wealth and pleasures in such estimation, when this wise and mighty Prince, having tasted of them fully, and seen and perceived what goodness was in them, accounted them nothing but vanity? It is 
〈◊〉.  truly said, that ambition is the beastly nurse of covetousness, and both they in these days, creep in under a form and manner of severity: so that the man which desireth power, must needs be an evil maintainer of justice, and he that thirsteth after glory, runneth speedily into actions of injury and oppression. And therefore who aspireth to glory, and hunts after praise of wicked men, must of necessity be like them. Honourable honour consisteth not in the dignities we possess, but rather in the good works, by which we deserve them. More honourable is he that deserveth honour and hath it not, than he that possesseth it, and deserveth it not.  
But such is the vanity of men, to hunt after glory in vain things. If they want worldly wealth and honourable estate to glory in, they will find out some other thing: they will take occasion to glory either in the nobility of their blood, or in the form and beauty of the body, or else in gorgeous apparel, and new fangled fashions: or if all these fail, they will not let to glory in the delights they have taken in the vain pleasures of the flesh. And what ca●…e is there to glory so much in honourable estate, as though it were due to Nobility of blood, when the basest men of the world have attained to the highest dignities? V●…at a Portugal was 
.  the son of an Herdsman, and in his youth holp his father to keep sheep, and after that was a ploughman, but carrying a lofty mind, he left that base trade and became a hunter of wild beasts: And when the Romans came into that country, he assembled his companions together, and would often skirmish with them, and at last he grew so valiant and expert in arms, and had gotten such ateputation, that he gathered together a sufficient army, and became the principal man of his country, which he defended from the Romans fourteen or fifteen years, in which time he won many notable victories.  
The great Tam●…ne was a peasant's son, and kept ca●…ell: who persuading five hundred shepherds his companions, to sell their cattle and betake them to a●…mes, they watched the highways, and robbed the Merchants of that country; which when the King of Persia understood, he sent a thousand ●…orsemen to 〈◊〉 them. But T●…ane so handled the matt●…, that of enemies, he made them his friends, and 〈◊〉 〈◊〉 forces together, they did notable feats 〈◊〉 〈◊〉. And taking occasion by the civil wars between the king of Persia and his brother, he subdued that country, and made war against Bajazet Emperor of the Turks, whom he overcame in battle, and took him prisoner. He won also great victories upon the Sultan of Egypt, and upon the king of Arabia. And ●…o became one of the most famous and mighty Princes of the world.  
〈◊〉 king of the Parthians was of so base a stock, that his parents could not be known. Yet he got such a●… putation by his virtue, that his succe●…ours were called 〈◊〉, as the Emperors of Rome were called 〈◊〉, of 〈◊〉 〈◊〉. 〈◊〉 the 〈◊〉 of Rome was the son of an artificer, whose grandfather 
.  was a gardiner's son. 〈◊〉 the Emperor was also the son of a crafts man. The Emperor Probus was a gardiner's son. 〈◊〉 the third king of the Lombard's, was the son of a poor common strumpet: who being delivered of two sons, like an unnatural mother cast them into a great ditch, where was a little water. The king Agelmond passing by chance that way, 〈◊〉 this child in the water, touched it gently with the end of his spear, which he had in his hand, to see what it was. The child feeling himself touched, as young as he was, catched the 〈◊〉 by the end with his hand, and held it fast. The king 〈◊〉 to see 〈◊〉 young a creature, to hold the 〈◊〉 with 〈◊〉 force, 〈◊〉 it to be taken up, and to be 〈◊〉 with great care, and the place being named Lama where it lay, he 〈◊〉 the child 〈◊〉. Who afterwards found fortune 〈◊〉 〈◊〉, that he became king of the Lombard's. In 〈◊〉 〈◊〉 two brethren borne in an 〈◊〉 in the 〈◊〉 〈◊〉, called 〈◊〉, & 〈◊〉, of base estate and 〈◊〉, of Pirates first in one galley, and after joining more with them, became kings of Algiers. In the same age also Dragut of like condition, being a Pirate, became king of Tripoli. The Sultan of Cairo was chosen out of the Mamalukes, to which dignitle, none could ascend, except first he had been a slave, and a renegade Christian: so that afterward he commanded absolutely in Egypt, and Syria. Divers other Emperors, and kings, and men of honourable estate were descended of the like baseness of parentage, which for brevity's sake ●…omit. And if we should examine spiritual dignities, we shall find the like accidents in the Church. Pope N●…cholas the first, was descended of so base parentage, that his father and mother were fain to go up & down to sell ●…ullets and eggs. Pope john the two and twentieth, Gregory the seventh, & diverse other Popes, which I will pass over, were very basely descended. Which examples seem to confirm Plato's opinion, that every king cometh of a slave, and every slave of a king. And this was a strange thing, which happened not long sithence in Munster, a principal town in Westphalia, where a Butcher being retired from his country, as an exile, called john of Leydon, was proclaimed king, and was served and obeyed of all the people, until the town was taken, which was defended for the space of three years. But why should men glory so much in high dignities and honourable estate, whether they have attalned the same by their own virtue, or by their parents, as a matter in their opinion proper to their sex, when there hath not been so high a dignity or honourable estate, how great soever that hath been gotten by the virtue and valour of any man, but by the same virtue the like hath been gotten and kept by women: whom we seem to have in contempt, as insufficient and unworthy to a●…chieve so great matters, in respect of the opinion we have of ourselves? Out of a great many examples we will draw forth a few.  
The Scythians were a warlike people, by the report of many histories, and were sometime governed by two kings. But as the manner of men is not to ●…dure a copartner 
The 〈◊〉 of the 〈◊〉.  in supreme government, these two kings fell into dissension, and after civil waters had continued a certain time, the party vanqu●… with his adherents, were enforced to forsake the●… own country, and to plant themselves near the frontiers of Cappadocia upon the river called Thermodon: which country they possessed certain years in despite of the inhabitants. But in process of time, the people of that country finding themselves grieved with their government, conspired secretly against the Scythians, and put them all to the sword. This news was so grievous to their wives, that were left behind in their own country, that they determined to arm themselves like men, and to revenge their husband's death. And that the fortune of them all might be equal, and the sorrow common, they siue the husbands of them that remained behind, when the others departed out of their country. They chose two Queens among them, to whose government, they submitted themselves, and assembling themselves together, they forsook their own habitations, & like men of wa●…re marched toward their enemy's country, who understanding that they were women, made of them little account. By mean whereof being unprovided to make such resistance as was necessary, they were all put to the sword, and their country possessed and inhabited by these women: which were called amazons, because they had a custom to cut off their right paps, that it might not be any impediment to their shooting, being much given to archery, a principal weapon among them. These Amazons made conquest of many countries, and for their valour and prowess in arms, they became the most famous people of the world. And that then name mi●…ht not perish for want of ●…sue, they agreed to marry w●…th certain of their neighbours, upon this condition, that they should come to a certain place, and 〈◊〉 appointed, and there stay with them certai●…e d●…yes un●…ll they found themselves with child, and then to r●…e h●…me to their houses again: and the daughter's th●…t they brought forth should be brought up with them, in feats of a●…mes, and other m●…nly exercises; the boys should be sent to their fathers. And if they chanced to detain any of them, they would so ma●…gle and maim them, that they should be altogether un●…t for wars, and serve to no o●…her use, but to 〈◊〉, and to do the work of women. 〈◊〉 ●…king of Su●…ia made war upon the king of Norwey, and overcame him, 
 and took from him his kingdom: and laying ●…de all modesty, let lose the ●…eynes of his intemperate lust, and deflowered all the noble women of the kings, that he had taken. The young king of Denmark raised a power to aid the Norwegians, and to deliver them from so ignominious a servitude, who being in the field with his army, there cometh to join with him, a company of noble and gentlewomen, excellently well armed, that either had suffered, or else feared they should suffer injury. The battle grew very hot, and a great slaughter on both sides, when the women charged the Tyrant with such virtue and valour, that they slew him, and by all men's confession, were the only cause of the victory. In the wars between the Succians, Goths, and Danes, there were two notable women, expert and 
Warlike 〈◊〉.  valiant soldiers in the army, called H●…tha and V●…sna, one being the chief Captain, the other being Standard bearer; whose right hand was st●…ken off in the ●…ght, by the Valiant Champion star●…. And in sea matters also, women have been nothing inferior to men. Alvilda a virgin gathered together certain young maids, and exercised piracy, in the North parts, where she achieved great matters, for the which she is registered in Chronicles to perpetual memory. Many of these examples may be produced out of histories, of the excellency of women: and among the rest, of Amalasuenta, daughter to Theodoricus king of the Goths, whose virtues are exalted above the skies. About three years past, there was a Gentlewoman slain at the siege of a Castle in Gelderland, who had served the States, in the wars as a soldier in the habit of a man many years. When there was any going abroad to do some exploit, none was more forward than she, nor more valiant and hardy in fight. She was not known to be a woman of those that were most familiar with her, until she was dead. And if we should cite examples of learning, we shall find them in this also, nothing inferior to men. Among which number was Leo●…cia, a woman of such excellent learning, that she wrote against Theophrastus, the greatest Philosopher of his time, reproving him of many faults in Philosophy. And Corinna was of such excellent learning, that she contended often with Pindarus at Thebes in ve●…ying, & five times wan the victory. Aretha was so excellent well learned, that she read openly in the Schools of Athens, natural and moral Philosophy, five and twenty years. She made forty books: She had an hundred Philosophers to her scholars.  
semiramis Queen of Assyria, after the death of Ninus her husband, by whom she had a son, not then at man's estate, fearing how so many nations should be governed by a boy, and doubting also how she should be obeyed, if she should take upon her the government being a woman, she feigned herself to be her son, who in lincaments of face and stature of person did so resemble one another, that hardly any difference could be perceived. She apparelled him like a woman, and herself like a man, that the one might be taken for the other. And in this sort she governed the Monarchy of the Assyrians, not only defending the countries left by her husband, but increasing by conquest more nations to them, the space of many years. But Theodosia nothing fearing to show herself as she was, without counterfeiting another sex, after the death of her husband and brother, handled the matter with such prudence that she became Empress, & governed with great fame, in peace and prosperity during her life. Zenobia Queen of Palmarynes, a woman endued with singular virtue, after the death of her husband governed the East parts of the Roman Empire many years, in despite of Galienus & Claudius his successor, Emperors of Rome; making war at some one time upon the Persians, on the one side, and defending her territories from the Roman Emperors on the other side. But forasmuch as justice is the proper office of a Prince, whose end after Socrates is to bring his people to felicity, and seeing authority and maj●…stie in a Prince of all other things is chiefly to be respected, as a singular gift of God, which is gotten especially by these four things, by wisdom, virtue, felicity, and love of the people; what need we seek for examples so far off, when we have at this 
Queen Elizabeth.  present a virgin Queen, not only equal to any of them but comparable also to the most renowned kings that have been in any age? whether ye respect her rare gifts of nature, multiplied by industry, or her honourable reputation gotten among foreign Princes and nations, by her singular virtue and wisdom; or the long continuance of her flourishing reign, and of the peaceable and happy estate, with the dutiful love and obedience of her subjects; who by her wise and politic government in so perilous a time, that the fire burning round about, yet by God's goodness, in her providence, feel not so much as the heat of the flame: such a Queen I say, as performeth not only the part of a good Pilot, in the government of her own ship, but standeth as a lantern, in the high tower of Pharos, by whose light the Princes, and afflicted people round about her, in this tempestuous time, escape the dangerous rocks that daily threaten their subversion, and direct their course to a safe port. That hath not taken occasion by her neighbour's dissension and troubles (after the usual manner of Princes) to enlarge her territories and dominion, which she might have done, to her great advantage. But chose to her great charge and expense, and to their great benefit, she hath assisted and protected the oppressed in their just causes: whose forces have daunted the pride of mighty Princes her enemies: whose fame hath been carried round about the world, and will no doubt be registered to perpetual memory in strange countries, as trophies of her virtue. 
O ●…mium dilecte Deo, cui militat at her,  
Et con●…rati veniunt adclassica venti.  
Oh of the Gods thou over-loved,  
For whom the Heavens do war;  
And to whose fleet the conjured winds,  
Pressed and assistant are.   
To what Prince in the world could these verses be more a●…ly applied, than to her Majesty, that were written by Clandian the Po●…t, in commendation of the felicity of Theodosius the Empetour? But lest in going about to particulate the praises of this noble Queen, & paragon of Princes, my gracious Sovereign, according to the worthiness of her talon, I should do as they that offer to show the light of the Sun with a candle; the brightness of her worthy and heroical acts and virtues shining more clear to the world, than I am able with words to set them forth, I will conclude her commendations with this Danish verse: 
Vincit opus famam, ●…serma suppetit acts.  
The work doth much outgo the fame,  
Nor can weak words the act proclaim.   
And what cause have we to glory in the nobility of our blood, when we come by it by the virtue of our parents? For the first nobility had his beginning for some virtuous act or service done to his country, who for his worthiness excelling other men, was by the people ennoblized, & had in estimation above the rest. Which title for his sake descend to his posterity, as it were by inheritance. So as the praise and glory of nobility of blood appertaineth to the parents, and not to the children, the memory of whose virtue and worthiness many times are notes and marks of the degeneration of their posterity. For seldom it happeneth, that of a singular man cometh a singular son. One saith, Nabilium liberi, placulamund; the children of the nobility, are sacrifices of the world. Cicero taking occasion to rcprchend Catiline, by comparing the antiquity of his blood with the greatness of his vices, saith; He was not more famous by the nobility of his parents, than ignominious by his notorious vices. 
— Non census, non clarum nomen avorum,  
S●…d probitas magnos inge●…mque facit:  
Not wealth, nor birth, but honesty  
Doth make thee great in dignity.   
Osorius reporteth of a strange custom they have in the Indies, which showeth the respect they have to nobility; Marriage is forbidden their nobility, because they shall have no let to follow the wars: but Lemen they may have as many as they list, so they be likewise of the nobility. The like liberty is given to the noble women. But if any noble man or woman, have any carnal knowledge of any other than of the nobility, he or she is thrust thorough with the swords of other noble men.  
He that desireth true nobility, let him endeavour to 
True Nobility.  ennoblize himself by his own virtues, & not by his parentage: that he may answer as Anacharsis the Philosopher did to one, that glorying because he was borne in the famous City of Athens, objected to Anacharsis in disgrace, that he was a Scythian, which was a barbarous Country in respect of Greece. It is true (quoth he) that I am a Scythian, and thou a Grecian; but thy country giveth honour to thee, and I give honour to my country. Or as Cicero answered a Roman, that demanded, why he that descended of rustical ploughmen, would compare with him, that was of the nobility of Rome? I confess (said Cicero) that thou art descended of noble Roman Magistrates, and I come from poor ploughmen. But thou canst not deny that together with this, all thy lineage is ended in thee, and all mine beginneth in me. The uncertainty of Gentility was rightly espied by him, that said; once in an hundred years from the plough to the spear, and from the spear to the plough again. A matter of small glory, that is subject to such mutability. Which was well considered of job, when he wrote these words; I said to my rottenness, thou art my father, and unto worms, 〈◊〉 are my mother and sisters.  
He that by his base conditions & manners deserveth nothing, may be rather ashamed to seek credit by high titles of his ancestors, than to accumulate glory to himself by their virtues, and nobility; and ought rather to be taken for a monster, than a man, that challengeth nobility by descent without virtue. And by how much the more renowned is the father's life, so much the more ought to be accused the children's negligence, as the Poet saith: 
S●…s licet ingenuus, clarisque parentibus ortus,  
Esse tamen vel sic besti a magna potes:  
Say th' art borne nobly, and with titles swelled,  
Yet mayst thou be a great beast, and so held.  Let the French King and Queen (saith one) be thy parents, & if there be no virtue in thy mind, I will esteem thee no more, than if thou hadst a husbandman to thy father, & a country woman to thy mother. For so much the greater a man is in estate and dignity, so much the more apparent & unseemly his vices are. And though his ancestors leave him high titles, great riches, and possessions, yet very little doth he inherit that doth not inherit his ancestors virtues. Cicero writing to his friend Atticus, saith; that the Romans did never admit or consent to entitle them with the name of knight or gentleman that could gather much riches, but such as 
The 〈◊〉 of 〈◊〉 〈◊〉.  had been at the victory of many battles. Of these men God spoke by the Prophet; they are made abominable, even as the things they love: Their glory is from their nativity, from the belly, and from the conception. Christ utterly confounded this vanity, when he descended himself of the greatest nobility that ever was in this world, & besides that, being the son of God, yet called he commonly himself the son of man, that is to say, of the virgin Mary (for otherwise he was no son of man.) He sought not for honourable titles of antiquity (as we use to do) to furnish his style, but called himself a shepherd, a base name, and of contempt in the world. And when he was to make a king first in Israel, he sought not out the ancientest blood, but took Saul, of the basest tribe in all Israel; & after him, David the poorest shepherd of all his brethren. And when he came into the world, he sought not out the noblest men to make his Apostles, but took the poorest & simplest; thereby (as seemeth to some) to confound the foolish vanity of this world, that giveth such a preeminence to flesh & blood, that must be eaten with worms & fall to dust. Maximilian to one that desired him to make him a noble man, answered, I can make you rich, but virtue only giveth nobility. But if nobility or gentility of blood be joined with virtue & humility of mind, it is a thing worthy to be had in estimation, & giveth a comely grace & reputation, & may serve to put men in remembrance to be virtuous, after the example of their first parents, by whose virtue they are exalted to that title & dignity. One saith; 
Nifi fundamenta ftirpis jact a sint probe,  
Miseros necesse est esse deinceps posteros:  
Unless thy stocks foundation be well laid,  
Misery must thy posterity invade.  Nobility is of another man's good, but virtue depends of his own good. And the man of virtue never wanteth nobility, neither can his honour be taken from him, seeing honour is joined to virtue, as the briar is to the rose. And though all other things hang upon fortune (as we use to speak) yet true nobility dependeth upon virtue. Nobility of parentage (saith Herod an) is nothing, except nobility of manners and courtesy be joined with it. When Demetrius Phalereus heard that the Athenians had defaced and cast down his images, which they had set up; But (quoth he) they have not overthrown my virtue, for which they set them up before. So that except nobility of blood be joined with nobility of virtue, it is but vanity, and of none account. For virtue is a nobleness of the mind, and not borrowed of parentage; and therefore more excellent than nobility of blood: as the Poet rightly saith; 
Felix quem virtus generosa exornat avorum, &  
Qui virtute suis adjicit ipse decus:  
Happy is he whose Ancestors  
Of virtue made profession,  
And of himself example leaves,  
Of virtue to succession.   
And what vanity is it to glory in the form or beauty of the flesh, that as a flower in May showeth itself to day, and to morrow withereth away, and returneth to the earth again, from whence it came? Vain is beauty 
Of Beauty.  saith the wiseman, & deceivable is the grace of countenance. Histories both divine and profane are full of many mischiefs that beauty hath brought to men. Beauty is compared by holy men, to a painted snake, that is fair without, and full of poison within. But what estimation should we have of that which a little scratch or scar disfigureth, a short sickness altereth, a small blemish disgraceth, a few years withereth and wrinckleth? To all these, and a great many more, the most beautiful ●…ace that hath been is subject. The Prophet compareth man to a shadow, that is nothing but an appearance, which deceiveth the sight: a false figure without substance, which sometime showeth great, by and by little. So happeneth it to a man, which sometime seemeth to be great, and yet he is nothing: but when he is lifted up on high, and placed in the highest degree of honour, even than he perisheth suddenly, and no man knoweth what is become of him: no otherwise than a shadow, when night is come. Likewise the Psalmist saith, I saw the wicked man mighty, and flourishing like a green bay tree, & I passed by him, and he was no more there: I sought for him, but he was not to be found.  
Likewise the glory we take in gorgeous apparel, is 
Of vanity in app●….  vain, yea and more foolish than the rest. The wife man saith: See thou never glory in apparel. And yet wherein do men that are able to have it, take more pleasure or pride, than in gay apparel, which was devised to cover our shame of nakedness, and other infirmities contracted by the fall of our first parent Adam? And that which was invented for our necessity, is now used for pride and glory. We rob almost all the creatures in the world to deck our bodies withal. Neither are they sufficient that are upon the earth, but we must borrow feathers of the fowls of the air, and we must go into the sea, to rob the fishes of their pearl, & the sands of their precious stones. And then we must dig into the ground for gold and silver, as the Poet saith; 
Effediuntar opes irritament a malorum.  
Wealth is digged up the incitement to all evil.   
And all this forsooth to make ourselves in our own eyes, show to be more goodly creatures by our vain devices, and fantastical toys, than God hath made us by his great wisdom, and specially to allure love and liking to bad intents and purposes. And when they have attired themselves with the ornaments that God hath given to the creatures of the earth, to the birds of the air, to the fishes of the sea, for their necessity and beauty, and with the stones and scurf of the earth itself, they jet it up and down be holding themselves and others in great bravery, as though all this counterfeit beauty, came naturally from their own persons: yet all is not gold that glistereth, their minds be soiled with foul and filthy vices. It is a strange thing to see the blindness of men, that will not consider the great difference of excellency, that is between the body and the mind, by the one of which we resemble and are like to the Angels that are immortal, yea and to God himself, and by the other, to brute beasts, that live after the motion of their senses, and are subject to death, and corruption. And yet how careful men are to deck the body that is but a lump of clay, and to provide for his pleasures, and how negligent to provide for the mind or soul that is immortal, and of an Angelical nature? ●…an the Emperor was wont to say, that it was unseemly for a wise man, seeing he had a mind, to hunt after praise from his body. Saint Bernard speaking of the vain curiosity of men, to adorn and cherish their bodies, saith; Thou takest great pain to deck and nourish this body, that is but a vessel of dung, and a sepulchre of worms, and leavest thy poor soul (which is the ima●…e of God) hungerstarved and forsaken. Kings in eld●… time made no great account of their outward 
sy●….  habits, making no difference between them and the common people by their apparel, but by their mind and in●…rd furniture. When Alphons●… King of Arragon was admonished to wear more costly apparel: I had rather (said he) excel my subjects in manners and authority, than in a Diadem and purple. Socrates being asked, which was the most beautiful creature in the world; A man (quoth he) adorned with learning. Plato being asked what difference was between the learned and the ignorant, answered; As much as is between the Physician and the diseased. And Aristotle to the 
Arist.  same question, said; That there was as great difference between the learned and the unlearned, as was between the living and the dead. And as the sight receiveth light from the air that is round about it, so doth the mind from learning. And Ennius likeneth a wise man without 
Arist.  learning to an unclean glass, that is fit for nothing: & yet not he that knoweth many things, but he that knoweth things fruitful is wise. When Alphonsus king of Arragon heard, that a King of Castille should say, that learning was not meet for noblemen and gentlemen, he exclaimed and said: These are the words of an ox, and not of a man. That man (saith Marcus Aurelius) that taketh upon him to be a man, and hath no learning, what difference is there between him and a beast? When the 
Aeseh.  people of Mitylene were become masters of the sea, they inflicted this punishment upon their colleagues that were revolted from them: That they should not teach their children to read, nor the liberal sciences: esteeming that to be of all kind of punishment, the most grievous, to pass their life in want of knowledge, and the liberal 
Fer.  sciences. There is nothing more unjust, than a man unlearned, because he thinketh nothing to be right, but what he doth himself. Pythagoras' engraved in a stone with his own hand, these words, & set it before his Acad●…my: He that knows not that which he should 
An excellent saying.  know, is a beast among men: he that knoweth no more than he must needs, is a man among beasts: he that knoweth all that may be known, is a God among men. If the gallants of the world were so careful to adorn their minds with virtue and learning, as they are curious to garnish, and set out their bodies with gay garments, and new ●…angled fashions, and vain toys, & to please their senses, there would be no place for the Poets saying, that speaketh thus of Courtiers: 
Scorta placent, fracti curvique é corporegressus,  
Et 〈◊〉 crines, & tot nova nomina vestis:  
The Congees, Cringees, and affected pace  
Of common strumpets are in most request:  
And now the loose locks dangling 'bout the face,  
With the new names of strange attires please best.  The Emperor Alexander Severus would not suffer any of his servants to wear any silk, cloth of gold or silver, & used often to say, that open excess of apparel, & secret vice, were the destruction of Courtiers. It is happened well that Diogenes is dead, who surely would give bitter taunts, & make some men to blush, if he lived in these days. For, meeting an effeminate young man on a time that had attired himself finely, but undecently for a man, as he thought; Art not ashamed, quoth Diogenes, when nature hath made thee a man, to make thyself a woman? 
Nec mul●…ebri comptu lotuque po●…ta 
He●…od.   
Vir quisquam. No man with such effeminate dre●…ing and polished washing would disgrace himself.   
King Philip of Macedon deprived a Magistrate from his office, which he had given him, whom he loved well, only because he heard he was more occupied in combing his head and trimming his person, than in studying his books. Quintus Hortensius a Roman conful, is infamed by Historians, because he looked into a glass when he made him ready, and was too curious in trimming up himself. But to leave Magistrates, and speak of inferior callings; what would they have said, & what will hereafter be said to the infamy of this age, if virtue ever come again to be in estimation, that men should be so effeminate and nice, to bestow a good part of the day in trimming up themselves by a glass like women, as though they would transform themselves out of one sex into another, and had rather resemble women than men? If Aristotle spoke thus of women, then what would he have spoken now, not only of women, but of men also? Neither the gorgeousness of apparel, nor the abundance of riches, maketh so much to the praise of women, as doth modesty with honest and sober behaviour. But this metamorphosis being now more common and usual than in those days, is not so much perceived, nor taken for so great a fault, and peradventure may be justifiable by authority and prescription from Sardanapalus, and Heliogabalus, two of the greatest Monarches of the world. He that will look into the abuses of these days, shall find cause sufficient to cry out with the Orator; O tempora! O mores! And it is to be feared, lest that happen unto us, that the Prophet wrote against the women of jerusalem, who after he had reproved their stately gate, their wanton looks, their rolling eyes, the immodest trimming of their heads, their chains, rings, bracelets, girdles, jewels hanging at their ears, and other proud attires; It will happen to you (saith the Lord) that in place of your sweet 
Isay 3.  savour, ye shall become a great stink; instead of your girdles, you shall have an halter; in place of your frizzled hair, a shaved head; and the ●…rest men in the company shall pass by the edge of the sword, and the valiant and hardy shall dye in the wars. But let us leave this (Veritas odium parit) and conclude with the Prophet, who saith; We pass over our days in vanity, and do not perceive our own extreme folly.  
And what a madness and fleshly mind hath possesled them, that not only wallow in filthy pleasures, like swine in the dirt, but think there wanteth that fullness they look for of them, except they glory also in their wickedness, & make that known to others, which should be unknown to themselves? Such there be, that rejoice not only in the sweetness of pleasures, but in the infamy itself. Proculu●… a Roman Emperor was unmeasurably addicted to the lust of the flesh, and yet he thought there wanted something of the fullness, except 
Sin is not sufficient, unle●…e it be boasted f.  he also bragged thereof. And therefore when he made wars upon the Sarmatians, he vaunted that in fifteen days, he had gotten with child an hundred virgins of that country, which he had there taken prisoners. Sardanapalus king of the Assyrians gloried so much in the pleasures he had taken of the flesh, that he commanded to be written after his death in his sepulchre; These things I have, which I have eaten, & which with love and pleasure I have taken. It is strange to see what joy and pleasure men take in banqueting, and quaffing, and lasclvious talk, as though they would make podicemexore, and what contention there is for the victory, in such an unseemly, and unchristianlike pastime, which is so common, that there need no rehearsal of examples. The wiseman saith; It is better to go into the house of sorrow, than into the house of feasting. And job saith of such men; That they solace themselves with all kind of music, and pass over their days in pleasure, and in a very moment they go down into hell. Which is affirmed with a grievous threatening in the apocalypse; Quantum in delitiis fuit, tantum date illi ●…rmentum. Look how much he hath taken of delights, let so much torments be laid upon him.  
The felicity therefore we seek for, must be sought in some other thing than in pleasures, in riches, or in honour and glory. For in them (as appeareth by that hath been said) felicity is not to be found. But it happeneth many times to them that seek felicity in any of those things, as it did to the boys and the ass, in the fable. A man had laden an ass with a sack full of birch, and drove him homeward, staying behind about some other business. As the ass came by a schoole-house, which was in his way, he cried apples, apples, who will buy any apples? The boys that were within at school, hearing of merchandise so fit for their purpose, ran forth to the ass, & took down the sack, thinking to have found it full of apples. But when they perceived there was nothing but birch, they fell all upon the ass, that had deceived them, and beat him cruelly with his own rods. The like happeneth to them whom the fair shows and flattering promises of pleasures, riches, or honour and glory allureth to the inordinate desire of them. But when they make trial, and look into them with the eyes of the mind, cleansed from the corruption of impure affections, they see how much they are deceived of that they look for. And where they sought felicity, they find matter of infelicity. And they that possess pleasures, riches, or honour, and glory, and make show to be laden with felicity or happiness, are many times punished with the burden they bear, and worthily beaten with their own rods, that deceive not only themselves, but others also by their example, with the false show of fe●…rie or happiness. For how can ambition or honour be taken for man's felicity & 〈◊〉 〈◊〉, or his greatest good, when so few attain to it, in respect of the great number that be excluded from it? And wherein are they happier that have honour, than they that lack it? They are many ways tormented, either 
Envy 〈◊〉 on honour.  by envying others, or being envied themselves; either they suffer hard things themselves, or they offer such measure to others; they be either oppressed, or oppress. Of which things the others be free that want that imagined felicity, and the only evil is, that they think the lack thereof to be evil. A goodly happiness no doubt, when for one reputed good thing, thou shalt have an infinite number of evils; for the shadow of felicity, a sea of troubles & miseries. And what be the fruits of these torments of ambition? Thou art saluted in assemblies of people with caps & knees, & art reverenced in feasts with the highest places at the table: But thou considerest not that many a wicked and vicious man is of●…imes preferred before thee. And wherein doth that help or amend the estate of thy body or mind, whereof a man doth consist? Thou art of great power & dominion: if that should be man's end & felicity, how cometh it to pass, that one man's power should spring of the impotency of infinite numbers of others? & how can that be accounted the greatest good, which is not only converted often into evil, but also perverteth them that possess it, & maketh them worse. But admit power & dominion to be good: one is adored, ten thousand make courtesy: one triumphs, thousands follow the chariot: one rules, millions obey & serve: So that one man shallbe the end of infinite numbers, the felicity of a few, the misery of al. But we ●…eck not now the end, & good of a few but of all men. Neither do these few, if we look throughly into them, possess it: Which the Courtiers themselves, even the best sort of them, that be in most estimation, must needs confess, whose hearts be more painfully pinched by a sour look or sharp word of their Prince, than their ears and eyes can be pleased and delighted by a thousand flatteries, and as many a dorations, a whole day together. It is not without cause said, that the displeasure of the Prince, is the death of the subject. And Princes themselves feel many times more corzies and unquietness of mind, by some offence taken within their own walls, than any triumph or public pastime can ●…create or make glad But felicity is in the matter itself, and dependeth not either upon the frowning countenance of any person, or of fortune itself, which must be also pe●…tuall. But honourable estate dyeth, and is buried with the body. And what is honour but a vain admiration of the common people? Ambition therefore is so far from the right way to that good we seek, that the very same thing hath cast us all down head long from the greatest good, into extreme evil and misery: Insomuch that if we desire to find that good we must be driven to seek it in ourselves; seeing we cannot find it with others, nor in these worldly matters. In vain therefore do we seek felicity in worldly vanities, which is to be found in the service of God: which was well observed by the Poet: 

 
 
 
 
 
 
Si 〈◊〉 allies in qualibet arte; quid inde?  
Sifaveas 〈◊〉, si prosper a 〈◊〉; quid inde?  
Si prior, 〈◊〉 Abbas, si Rex, si Papa; quid inde?  
Si rota fortunate 〈◊〉 ad astra; quid inde?  
Annos si felix reg●…es per 〈◊〉; quid inde?  
Tam cito, 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 nihil inde.  
Sola inde.  
Ergo Deo servi, quia 〈◊〉 〈◊〉 〈◊〉 inde,  
〈◊〉 〈◊〉 voles in 〈◊〉 〈◊〉 〈◊〉;  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 corpore 〈◊〉 haberis.   

If that thy house be fair, and table 〈◊〉; what then?  
If that thy mass of coin and gold be great; what then?  
If thou hast a fair wife, that generous is; what then?  
If children, and great farms, and nought amiss; what then?  
If thou thyself be'st valiant, rich and fair; what then?  
If in thy full train many servants are; what then?  
In Arts if thou to others Tutor be; what then?  
If fortune, like the world shall smile on thee; what then?  
If thou be'st Prior, Abbot, King, or Pope; what then?  
If fortune's wheel raise thee beyond all hope; what then?  
If thou shouldst live a thousand years in bliss; what then?  
Since that so swift (so swift) time's passage is, that then  
All's nothing: only then by virtue strive,  
That after death thy glory may survive.  
All you that are Gods servants and good men,  
(From what's before said) learn this lesson then,  
All these good deeds, you to your death defer,  
Do when ye are young, so shall you no way 〈◊〉:     
The end of the third Book.   

THE FELICITY OF MAN, OR, HIS SUMMUM BONUM. THE FOURTH BOOK.  

CHAP. I.  
Aristotle: Concerning the Summum bonum, with other of the S●…cks: Of king Alexander, and the G●…rdian 〈◊〉: The excellent effects of Moral virtue Of king Agesilaus and Mene●…aus a virtue glorious Physician: Of Marcus Regulus Decius: Codrus king of Athens: Of Tubero, and six observable Frenchmen: Of Marcus Curtius, a noble young Gentleman of Rome. Of Leonidas king of Sparia who with five hundred men put the Army of Xerxes to ●…ght which consisted of 1000000.  
We have showed before by many examples, and by the opinions and reasons of wise and learned men, how much they are deceived, that think the Felicity of man to consist in pleasure, riches, or in worldly honour and glory. Now before we come to show what opinion is meet for a Christian to hold of this matter, let us first discourse upon one thing, wherein the most approved Philosophers Plato and Aristotle held that this Felicity or 〈◊〉 〈◊〉 should consist, that is in virtue, or in the action of virtue. 
The opinions of the Philosophers.  The Philosophers entering into consideration of natural things, found that the proper action of every thing, was the end for which it was created: as the proper action and end of the Sun is to illuminate the earth. And in natural things there are three kinds of life: vegetative or increasing, which is in plants; sensitive, which is in beasts; rational or reasonable, which is in men. So that the life of plants, is to grow and increase; of beasts, to follow the motion of their senses; of men, to live according to reason, after the Philosopher's opinion. Which reason showeth a man how to live well: but what it is to live well, the Philosophers cannot agree. After Aristotle and others, it is to live virtuously. But 
Aristotle.  because a man is a sociable creature, and not borne to himself, but to be helping to others, it is not sufficient for a man to have virtue in him, but he must also exercise, and be a doer of virtue. And because all our actions and labours be to some end, which end is taken of us to be good: (for every man desireth that which he thinketh to be good for himself) the last of all ends, to which the rest are applied, & for which all our labours are, and aught to be bestowed, is the most perfect and best of all things that nature desireth: and therefore the thing wherein the felicity of man consisteth. For that is desired for no other thing, but for itself. Which after Aristotle is the action of virtue: for that is his proper action, and peculiar to himself alone. And if there be any virtue more perfect and excellent than the rest, that is it by which all the course of our life ought to be directed, as to the last end, and greatest good, which is called Felicity. Which Felicity Aristotle defineth to be the action of man according to the most perfect virtue in a perfect life. By which last words he excludeth children, that cannot judge of actions: and also those that do well but once or twice; according to the old proverb, One swallow maketh no summer. For perfect virtue or felicity requireth time and long exercise. If therefore the action of virtue bringeth forth felicity it shall be necessary for him that would be happy, first to know, and then to exercise virtue; that teacheth reformation of manners, which is the sum of Moral Philosophy; that hath for his subject a private man, a family, and a common wealth. For he that possesseth virtue, giveth laws to himself, and endeavoureth to make himself a perfect man, by exercise of good and virtuous acts. And when he hath gotten the habit of v●…rtue, and knoweth how to govern himself, he then shall be able in the same sort, to instruct and govern his family, which is compounded of many private & part●… men. And after that he knoweth how to do both 〈◊〉, he shall with no great difficulty be able to govern a Common wealth, which is composed of many families. But first of all he must learn to govern him●…: for one saith; , index fiat vita 〈◊〉. It is a hard case, when he that cannot govern himself, shall bear rule over others. For with what face can be correct other men's faults, that hath not yet reform his own? But to this felicity there are three things after Aristotle required, 
.  as necessary instruments of virtue: that is, the goods or gifts of the body, the goods of fortune, the goods or gifts of the mind. But here the 〈◊〉 and other Philosophers bayteth him, saying; that seeing nature is perfect, it is sufficient of itself to bring forth felicity But if fortune be requisite, than nature cannot make felicity; for fortune is not in our power. This contra●…ety of opinions of these Philosophers will at length help us to discern which is the true felicity: as one saith; The false opinions of others rightly declared, many times discovereth the truth. But to proceed awhile in prosecuting their opinions; these three kinds of good 
.  things (say they) that is, virtue, wisdom, knowledge, and such like good things of the mind: then, health, beauty, st●…ure, and comeliness of the body: and lastly, riches, nobility, friends, and such like, which are the goods or gifts of fortune. These things being joined together, bringeth to men such a sufficiency of all things requisite to happiness, that whosoever possesseth them is in the perfect state of felicity, after Aristotle's opinion, felicity being no other thing, but an end of men's actions; and that end which of all other is most perfect and excellent, and to, and for which, all other ends and actions, and labours of men are applied and undertaken.  
Seeing therefore that felicity is the action of virtue, which is the last and most perfect of all the works and labours of men: it must follow, that it is a civil faculty or science, that teacheth a man to govern himself and others. And what science or faculty soever, is as it were the master and commander of all other 〈◊〉 and faculties, and for which all other are ordained: that science is conversant about that end and work which is most worthy and perfect of all other, and is the felicity of man or 〈◊〉 〈◊〉, we seek for. And because policy and government of a Commonwealth, is the commander of all other arts and sciences, for whose use they are ordained, therein must consist the felicity of man. And that the government in a Common wealth is the worthiest and most principal of all other sciences, it is apparent, because that procureth the universal and common benefit of many, and seeketh no other thin●… nor useth all his diligence to any other purpose, but to make his citizens become good men, and apt to do honest and virtuous things. And 〈◊〉 the second 
〈◊〉 〈◊〉.  saith, that no point of Philosophy is more excellent, than to deal in public affairs, and to do justice, whereby they practise that which Philosophers teach. By this which hath been said, it is manifest, that after Aristotle, the felicity of man consisteth in the action of virtue, & that in the most perfect virtue (which is prudence) that teacheth a man how to live well, rightly to govern himself & others. And though he joineth three kinds of good things, that is, the goods of the mind, of the body, of fortune, necessary to him that seeketh after felicity: yet he esteemeth those that be 〈◊〉 things, but as instruments to help to further his work and end. As a Carpenter or any other artificer may be a good 
A 〈◊〉.  workman, though he have not his tools, or instruments about him; but yet he cannot work without them: so a man may be endued with virtue, and yet not able to do the work of virtue, for want of health & strength of body, to govern in a Common wealth; for want of riches, which are the goods of fortune, to exercise liberality, and such like. But the principal good things without the which no man can have felicity, are those of the mind, which after the stern Stoics are sufficient alone to bring forth felicity. For when Aristotle saith, that by great sinister fortune a man may fall from beatitude to infelicity: they course him with bitter words, & labour to prove that felicity dependeth upon virtue; and that fortune hath no power upon a wise man; & that if he suffer never so grievous torments, if he were thrust into Phala●…is bull, yet for all that he shall be always in be atitude and happiness. These, and the like reasons, the Philosophers make to prove, that the felicity of man consisteth in virtue, or in the action of virtue. But this matter was unto them like Gord●…s knot, wherein could be found no beginning nor end.  
In the Country of Phrygia, there was a city called 
The Gordi●…n knot.  Gordis, the royal seat sometime of King 〈◊〉, which when Alexander the Great had won, he went into the Temple of jupiter, where he saw the waggon, wherein M●…das was wont to be carried. The same in outward appearance differeth little from other common wagons; but there was in it a thing notable, which was a rope folded and knit in many knots, one so wreathed within another, that no man could perceive where the knots began, or where they ended. Hereupon the countrymen had a prophecy, that he which could 〈◊〉 that endless knot, should be Lord of all Asia: which made the king very desirous to be the fulfiller of that prophecy. There were a great number of Phrygians and Phrygians about him, the one part ●…ing to what pass this matter would come, the other fearing the rash presumption of their King; because they could perceive by no reason, how the knot should be undone. The King also was doubtful lest (if he should fail of his purpose) it would be taken for a token of his future evil fortune. After he had considered the thing; What matter is it (quoth he) which way it be undone? and strove no longer to unknit it, but presently drew his sword, and cut the cord asunder: thereby, either illuding or fulfilling the 〈◊〉 
.  of the Prophecy: So happened it to the Philosophers in searching for the felicity of man, wherein they could find no beginning nor end, but used reason as a sword to decide the difficulty of the question; which was not the right way to find it out. For in all their arguments and discourses, there is no mention made of the will of God, nothing spoken of the fear of God, nor of the trust and confidence we ought to have in him. In whom they that will find true felicity, must seek the beginning and end of the knot; whereby to dissolve the difficulty of the question the right way, and not by the sword of reason, as the Philosophers did. There is a great difference between the end, and felicity, which is showed to us by God, and that which reason is able to comprehend. For Christ saith; This is everlasting life, to know God, and jesus Christ, whom he hath sent, that is, to believe, that for Christ's sake the father forgiveth us, and loveth us, that he preserveth and justifieth us. Therefore true felicity consisteth not in any civil action 
.  but in faith, and the knowledge of God, through his holy spirit. For we can do nothing of ourselves, that is good in the sight of God, but it must come by his holy spirit. Saint Augustine saith, 〈◊〉 he hath written some where, that a man is just if he live according to his best part; but he recanteth that again; and saith, that a man is not yet just, if he only live according to his ●…est part; but if he be governed by the holy Ghost. For that showeth us the corruption of our nature, and by what actions and mea●… we may attain to the true felicity, which by our power and reason we are not able to comprehend. We may therefore reject the Philosopher's opinions of felicity. which consisteth in moral virtues, and civil actions of this life only; which small part of felicity men nevertheless by those means are not able to attain to. For how can the Stoics wise man account himself in happy estate, though he be endued with a consummation of moral virtues, if he live in torment and pain? Seneca saith; Non sentire malasua, non est hominis: non far, non est viri. And in another place; silence can not command pain & sorrow. They are goodly persuasions to excite men to virtue, and to have the unfortunate accidents of the world in contempt. But men are not made of iron or steel, but of flesh and blood; which must feel of necessity the pains of torments, except they be assisted by the spirit of God, as was Sydrach, Mysach, and Abed●…ego in the fiery furnace. And they that live in pain, cannot be said to be in felicity; for the happy man desireth not to change his estate with any man: otherwise he is not to be accounted happy, which is a thing in the highest degree of perfection. But he that suffereth pain and grief, would willingly exchange for another man's health and ease. For if there be no pleasure nor delight in life, but continual pain and grief, death were to be preferred before it, and to be desired more than life; as the Poet saith; 
— Vitacst quam proxima letho,  
quam meritò spernenda,  
〈◊〉, 〈◊〉 que 〈◊〉 solasia nulla 〈◊〉?  
How near is life to death? and with what ease  
To be despised? Did no vain pleasure cease  
On our affections: and no solace might  
Make these our grievous labours to seem light.   
But though the felicity of man consisteth not in virtue, nor in the action of virtue; yet moral virtues, so far forth as they disagree not with Christian virtues, 
The effect, of 〈◊〉.  may serve as instruments, and means to help to the attaining that part of felicity that is to be enjoyed in this life. For by them the extrem●…y of affections that would grow to an evil habit, and be great hindrance to felicity, are qualified and reduced to a mean. They either extinguish or suppress, or at least moderate, by the rule of reason, all vehement passions and perturbations of the mind, by which men are as it were violently carried to the desire of sensual pleasures, of vain glory, of riches, and such like capital enemies to felicity. By them men are taught to have all pomp and worldly vanities in contempt, & to have small estimation of those things which the common sort have in great admiration; and to be content with that which is sufficient to supply the necessity of nature. Virtue (saith 〈◊〉) if there be any at all, hath all things under him that may happen to a man, and despising them all, he contemneth whatsoever chanceth to men: and being unspotted, he judgeth nothing to appertain to him, but himself. It is a pleasant thing to behold and consider how reason hath found out what an excellent thing virtue is, and how it is to be preferred before all pleasure and profit; and that men ought not to digress from virtue, for any gain or commodity whatsoever. These persuasions were in the heathens that knew not God; which wrought in them great effects. Plato saith, if the form and beauty of virtue might be seen with the eyes, men would be wonderfully in love with her. 〈◊〉 saith, virtue is more liberal than fortune. She denieth nothing but that which would be hurtful being granted, & profitable being denied; nor taketh any thing away but that which would be hurtful to have & profitable to lose. Seneca, to him that would know what virtues 
An .  be in a man, giveth this counsel; When thou art desirous to look into a man (saith he) and to know what is in him, strip him naked, let him lay aside his patrimony, his honour, and other false shows of fortune, let him put off his body, and behold his mind, what manner of man, and how great he is: whether he be great by his own, or by borrowed ware. Riches, honour, power, and such like, which in our opinion are of great price, but of themselves vile and little worth, seduce us from discerning the truth: they have in them no great nor glorious matter whereby to draw our minds to them, saving that we have gotten a custom to wonder at them. Whatsoever the common sort praiseth, that for the most part is worthy of dispraise. Aristotle likeneth the mind of a man to a smooth table, that is not garnished with any figure, but prepared by the painter, and made apt to receive any kind of picture, either monsters of vice, or images of virtue. The old Romans desirous to excite their young men to virtuous acts, and considering how men are inclined to the love 
Two Temples 〈◊〉, to virtue and honour.  of honour, they built two temples, the one of which they dedicated to virtue, the other to honour, & joined them so artificially together, that no man could come into that of honour, but he must first come through virtue. By which apt device, they would have it known to all nations, that the right way to honour is by virtue. But in these latter ages the temple of virtue is so little frequented, that the path which was wont to lead to it, and be well trodden, is grown green, and another way found to that of honour, by some back door, not so well known in the elder time. And if any chance to seek to come the right and old accustomed way to honour through virtue, the door is kept so fast shut, by a porter called envy, and his servant detraction, that hardly one among thousands can come to honour that way, which is a great discouragement to those that would come to honour through virtue; and maketh their devotion cold, and slow to freq●…ent that temple. One saith, Virtute ambire opo●… non ●…bus: but if he have no other help in these days to prefer him but his virtue, he is like to have but a cold suit. We may wish it were in use that Pla●…us saith: Sat 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But the case is much altered. For in stead of favourers he shall have deracters, secret enemies always to virtue. Which made Plato commend the law 
 of the Lydians, that punished detractors with the like punishment as they did murderers: For as one taketh away the life of a man; so the other taketh away his reputation and good fame, which after Saloman is more worth than worldly goods. The Poets saying could to no age be more aptly applied than to these latter days. 
Virtus 〈◊〉 & alget.  
Virtue is praised but not cherished.  Which confirmeth Seneca his saying; That men allow better of honesty, than follow it. Medea saith, video 〈◊〉 〈◊〉, 〈◊〉. I see & allow of the things that be better, but I follow the worse.  
Virtue is a medicine to the mind, and healeth the diseases thereof, as drugs are medicinable to the body, & restore it to health. For the mind hath his diseases, as the body hath For when the body is distemp●…d, and not in his perfect estate, he is said to be sick of this or that disease, as of an ague, of a pleu●…sie or such like, and needeth Physic. So the mind that is distempered with this or that passion or perturbation, as with pride, covetousness, vainglory, voluptuousness, or such like, is not in his perfect estate, but needeth virtue, as a medicine to restore him to health, or his perfect estate again. Which was well signified by Agesil●…, king of Sparta, to Menela●…, a vainglorious Physician: who being puffed up with pride, through a reputation he had gotten by his skill in physic, called himself jupiter: and having occasion to write to the king, his superscription was in Latin, and English signification thus: Menel●… jupiter Agesilao Regi salute: 〈◊〉 jupiter wisheth to king Agesilaus health. He answereth him with this superscription: Agesilaus rex Menelao 〈◊〉, king Agesilaus 
Vain .  wisheth to Menelaus' health of mind, reprehending his vanity with one word, by which he signified that want of health and perfection in his mind, which he wished to his body. Moral virtue therefore is to be embraced of all men, as a necessary and excellent thing; and a special gift in our carnal nature; by which men's minds are purged and purified of all vehement passions and perturbations; (with which whosoever is oppressed, can not enjoy the happiness of this life;) and by which they are continued, or restored to their perfect estate and health. The good are by this virtue excited and maintained in honest conversation and civility, the bad are reform and reduced to good life. Yet for all that it is not eternal justice, by which we are justified before God; for that justice, freewill or reason cannot bring forth. But moral virtue maketh men live civilly and honestly; which God looketh for, even of the heathens or infidels themselves. It is better (saith 
〈◊〉.  one) to live so as thine enemies may be amazed at thy virtues, than that thy friends should have cause to excuse thy vices.  
The Poets fain, that as Hercules in his youth sat musing alone, what course of life were best for him to take, there appeared to him two virgins, the one representing virtue, the other vice. She that represented virtue, told him that if he would follow her, he must 
 climb over mountains and craggy rocks, and take great pains and labours. But the other, to allure him to follow her, promised him a plain and pleasant way down the hill all at his case without any pain or labour. Hercules after he had considered of the matter, refused the fair ossers and promises of the virgin, that represented vice, & made choice with labour and pains to follow virtue, by which he became the most famous man of the world.  
The heathens were diligent observers of moral virtues, through which many of them in all ages became excellent men. By them they learned to know their duties to their country in general, and to private men in particular: to moderate their affections: to estimate things as they are, and not as they are commonly reputed: to contemn the vanities of this world to prefer an honest death before a shameful life. Reg●…s a man 
Of Ro●… 〈◊〉  endued with great virtue, was sent by the Romans into Africa with an army to make war upon the people of Carthage; who after diverse victories and overthrows given to them of Carthage, was himself at last taken prisoner, and sent by them to Rome to treat of peace, upon his oath, that if that could not be obtained, not the exchange of prisoners for himself, he should return to them again. When he came to Rome, and had delivered his embassage, he dissuaded the Senate from peace, and told them, that either Carthage must be subject to Rome, or Rome to Carthage: and advised them to make no change of lusty young Gentlemen, that were able to do their country great service against the Romans, for him that was but one man, and old, and unable to do his country any great good, and though the Romans were loath that the old man, who had done them such service, should return again to them that would put him to some unworthy death; yet he was so affected to the love of his country, and to the keeping his promise with his enemies; that he refusing to be stayed by the Romans, told them he would rather choose to dye any cruel death, than that it should be said he had broken his faith. And so returning to Carthage with the other Ambassadors, for the hatred they conceived against him, for dissuading the Romans from their petition, they cut off his eye-lyddes, and put him into an engine, that was sticked round about full of very sharp nails, and suffered him there with continual 
Misdeath.  watch and pain to dye a most grievous death. Decius another noble Roman, and one of the Consoles, being in the field with the Romans forces against the Latins, and perceiving his men to shrink and give place to their enemies, he by the advice of their Priests, made his prayers to their false gods for their help, and offering himself to a voluntary death for his country, put the spurs to his horse, and thrust himself into the midst of his enemies, by whom after he had slain many of them, he was himself at last overthrown and 
Such as preferred their countries before their own lives.  slain. But the courage of Decius so daunted them, and emboldened his own men, that they carried away the victory, with the destruction of the greater part of their enemies. The like love to his country (to which men owe the greatest duty next unto God) wrought the like effect in Codsus king of Athens. For as the Docrians came with their forces to besiege Athens, Codsus having intelligence that his enemies had sent to Delphos to ask counsel of Apollo, what would be the event of their wars; and that answer was made them by the Oracle, that the Docrians should have the victory, except they killed the king of the Athenians. Codsus' apparelled himself like a common soldier left if he should be like a noble man, he might be taken prisoner, and live●… and went out of the City with a burden of wood upon his shoulders, into his enemy's camp; and quarselling of purpose with a common soldier, wounded him, and was slain himself. The Docrians hearing that the King of the Athenians was slain, raised their siege and returned home again. As Tubero was sitting in judgement in Rome, a Pie alighted upon his head, and i●…te so still, that he took her with his hand. And when the Soothsayers answered, that if the Pie were let go, it b●…tokened destruction to the Empue: if she were killed, than the same would fallupon himself: he pretening the good of his country before his own life, killed the Pie, and not long after fulfilled the propheci with his death. There want not some such like examples 〈◊〉 
〈◊〉.  Christians of later years. When Call●… had been besieged eleven months by King I dw●…d he third, and the inhabitants driven to that extrmine that they must yield to the King's mercy or pe●…, he refusir 〈◊〉 offers, would accept no other conditions, out that 〈◊〉 
〈◊〉.  the best of the town should suffer death, the 〈◊〉 depart. When the matter was had in consolation in the Council house among the pune palls men at the town, who considering that ●…yther six of 〈◊〉 must dye, or else the whole must beedest reved, he that sat in the first seat ●…ole up and said, that he would offer himself to the wrath of the enemy, and give his life to his country: which example wrought such emulation of piety to their country in the rest, that the second riseth likewise, and then the third, and so the rest, one after another until they had made up the number of six, required by the King: who all willingly suffered death for their Country.  
There happened at Rome in the midst of the market place, by means of an earthquake and other causes, the earth to open, and a very deep hole to be made which would not be filled with all the earth that could be thrown into it: the Romans caused their Priests to use their accustomed ceremonies to their Gods, to understand their pleasure about this matter: when they had finished their sacrifices, answer was made them, that if they would have their Commonwealth perpetual, they must sacrifice into this hole something, wherein the Romans power did most consist. And as this matter was published, and consultations daily had what manner of thing this should be, Marcus Curtius a Noble young Gentleman, and a 
Marcus Curtius.  valiant soldier, meditating upon the interpretation of this answer, told them that the thing wherein the power of the Romans most rested, was the virtue, and valour, and arms of the Gentlemen: and offered himself willingly for the benefit and prosperity of his Country, to cast himself alive into that hole. And when he had armed himself, and attired his horse very richly he putteth his spurs to him, and kapeth into the midst of the hole, which immediately closed together. Xerxes' King of Sparta having intelligence that Xerxes' King of Persia (who brought into Greece an 
L●…nidus King of Sports.  army of a 1000000. men, after some writers, besides his navy) had found out a way to assail him, and the rest of the Grecians army at their backs, that were descending his passage through a strait, he persuaded the Grecians to retire and preserve themselves for a better time: and when they were departed to their own Cities, he with five hundred men, who were all resolute to dye with him for the honour of their Country, in the night assailed Xerxes' camp, such an enterprise as never before nor since hath been heard of: The enemies being dismayed with their bold and furious charge, an accident unlooked for, and terrified by the darkness of the night, suspecting that all the force of Greece had been assembled together, fl●…d to save themselves, and gave Lconidas, and his company leave to kill them at their pleasure, without any great resistance. And as Lconidas having promised before to kill the king with his own hand, if fortune favoured him, pressed into the King's pavilion, killing all that guarded the place, and made search for him in every corner; he understood that Xerxes had conveyed himself away in the beginning of the tumult, who otherwise was like to have drunk of the same cup as the other did: And when they had wearied themselves with killing their enemies, and the day began to show, the Persians that were fled up to the top of an hill, looking back and perceiving the small number that pursued them, turned again, and put them all to the sword. Thus Leonidas and his company, for the love of their Country, sacrificed themselves to a voluntary death, without any hope or meaning to escape: whose courage and valiant enterprise made such an impression of fear in the hearts of the Persians, that Xerxes left his Lieutenant to prosecute the wars, and returned back again into his country: an enterprise 
A rewardable victory  worthy of perp su●…ll memory; five hundred men to put to slighean 〈◊〉 that drank the rivers dry as they passed.   

CHAP. II.  
Of Lawmaker the Lawmaker: And of Charondas: A remarkable justice in Solyman: Strange justice amongst the sweet ZZers: ay he justice of the Emperors Frajan, Antoninus Plus, and Alexander Severus: Of Antonius Valentinian. Theodosius, Augustus, Marcus Aurelius, etc. Of S●…s Lewis the French king: Of Favourites to Princes: Constantine the Great: Of Alexander Severus his commendable justice upon Vetorius Turinus: Belon, etc. Of their great vices observed by Historians, Impiety, Injustice, and Luxury, etc.  
THe respect the Heathens had to the observation, not of one or two, but of all moral virtues, may make Christians blush to think what observers they would have been of Christian virtues, if they had known God as we do. Zeleucus made a law among the Locrians 
The rare justice of Zeleucus.  that whosoever committed adultery should lose both his eyes: it chanced that his son was condemned for that crime, and determining that the penalty of the law should with severity be inst upon him; yet being entreated by the earnest petition of the whole city, who in as much as in them was, for the honour and reverence of the father, forgave the necessity of the punishment of the young man, first caused one of his own eyes, and after one of his sons eyes to be plucked out, leaving sight to them both. Thus though the rigour of the law was in a sort qualified, yet the penalty thereof was by a wonderful moderation of equity sufficiently fulfilled, dividing himself indifferently between a merciful father, and a just lawmaker. Charondas having pacified the seditious assemblies of the people, and meaning to provide for the like in time to come, made a law that whosoever did enter into the Senate with any weapon, should presently be slain: in process of time, it chauned him to return to his house from a far journey out of the country, having his sword by his side, and in the same sort as he then was, forgetting the law, upon some present occasion he went into the Senate: and being admonished by one that stood next him, that he had broken his own law: not so (quoth he) but I will confirm it, and immediately drawing his sword, and turning the point to his breast, he fell 
〈◊〉 〈◊〉  down upon it and slew himself. I note not this example, because I allow of the fact, but that men may see how carefully the heathens observed justice and moral virtues, which they preferred before their own life: for when he might easily have excused himself, by haste and forgetfulness, yet lest that might be an occasion to some other with an evil intent to offend the law, he chose rather to warn others by his own example. julius Caesar caused one of his Captains 
Severs lust●….  to be beheaded, because he had dishocoured the mistreste of the house where he lodged, without staying for one to accuse him, or for her husband's complaint. Solyman Emperor of the Turks, sent his Bassa into Valona to pass into Italy; this man landed at the haven of Castro, which so dismayed the inhabitants, that they yielded themselves to him, upon his oath and promise that they should depart with bag and baggage: but contrary to his faith, he caused them all to be slain, except such as were thought fit to serve for slaves. After his return to Constantinople the great 
Great justice in an ●…sidell.  being advertised of his breach of faith, caused him to be strangled, and sent back all his prisoners with their goods into Italy. Among the rare examples of the Heathens, we will recite a strange kind of severity used by Christians, out of the Histories of the Swissers. The Swissers have a free commonwealth, whereof they are very jealous: There was a young man among them, that went about to usurp the government and alter the state; whom when they had condemned to death, judgement was given, that the execution should be done by his father, as the cause of his evil education, that he might receive his death by the author of his life, and that the father in some sort might be punished for his 
Unnatural justice.  negligence used in the education of his child.  
And these were notable examples of justice and policy used by the Emperor's Trajan, Antoninus Pius, 
Worthy Emperors.  Alexander Severus, and others, worthy of consideration; because the felicity of Princes is said to be in well governing their people. For that commonwealth (saith one) cannot decay, where the poor have justice, and the wicked rich men punishment: and especially, if there be good doctrine for the young, and little covetousness in the old. In the days of Trajan, none that had charge of justice might augment his goods: but in that estate of riches or poverty wherein he began to govern, in the same he was to contain himself, and to look for reward at the Prince's hand, according to his merit. Hoc deterius habet 
Sallust.  respublica, quo magis res privatae slorent. He also confidering the great impoverishing and tediousness that long suits brought to his people, ordained that all suits of Italy should continue but one year, and the suits of other countries but half a year. The Emperor Antoninus never sent any praetor to govern any Province, that was wise and valiant only, but he also must be without any infection of pride and covetousness: For he thought that no man could well govern a common wealth, that is subject to pride or covetousness. Unto Praetors, Censors, and Questors, before 
Imitable government  he gave them any country to govern, he caused them first to give up an Inventory of their own proper goods, to the end that when their charge was finished, the increase of their wealth should be considered: And jointly therewith he did both say and warn them, that he sent them to minister justice, and not by fraud to rob his people. The Emperor's Valentiman and Theodosius took this order with judges & governor's of Provinces, that they should swear at the entering into their charge, that they had not given nor promised any thing, and that they would not give, nor cause to be given any thing; and also that they would take nothing but their fee. And if it were proved that they had taken any thing (being lawful for every man to accuse them) they should pay four times so much, besides the infamy and perjury; and the like penalty was against him that gave the present. The Emperor justiman 
Coignet.  would say, that all judges ought to contemn riches, and to show their hands clean to God, to the Emperor, or King, and to the law: which is also to be understood of all Magistrates and governor's. It is impossible (saith one) but the same day that riches & treasures 
Observe.  begin to increase in the houses of Magistrates and judges, that the self same day, the administration of justice should not decay. And though he were ready to pardon all other offences: yet in the execution of justice, he that did offend, though the matter were not great, he would with great severity punish him grievoasly. Institia & 〈◊〉 maxim reddunt d●…turnum 〈◊〉 When Augudus Caesar sent a Governor into Africa 
An ex●…llentlaing of Augustus.  with the change of justice; My friend (quoth he) I pat you not in trust with mine honour, nor commit to you my justice, to the end you should be envious of innocents, and an executioner of transgressors: but that with one hand you should help to maintain the good, and with the other hand help to amend the evil: and if you will know what mine intent is, I send you to be a grandfather for orphans, an advocate for widows, a plaster for the grieved, a staste for the blind, and a father to all. Marcus Aurclius finding fault with the evil choice that is made many times of Magistrates and judges, demandeth whereof springeth the scandal of the people, and infamy of the Prince, and the danger to justice: The cause is (saith he) the order now adays, by which all things go out of order; the favourites importuning the Prince, and the Prince not refusing; they deceiving him, and he suffering himself to be deceived. They prefer their friends to offices in 
Necessary 〈◊〉 〈◊〉  recompense of their friendship, sometime their servants in recompense of their service, as though they provided offices for men, not men for offices. So that few offices remain for the virtuous, that are given him only, because he is virtuous. But the office of justice ought not to be given to him that procureth it, but to him that best deserveth it. And Hurault saith, that a Prince should take heed that he bestow not two offices or more upon one man; for in so doing he bereaveth himself of the means to recompense many, and is not so well served as otherwise he should be: for (as Alexander Severus was wont to say) it is a hard matter that he which hath two charges at once, should be able to use them to his own honour and his master's profit. The way likewise to attain to honour is stopped to others that are meet men and sufficient, when one occupieth the place and honour of many. The like care a Prince should take, that the offices which he giveth may come ●…eely to him upon whom he bestoweth them: and that no persons take 
Alexander  any money or gift for their helps or furtherance to the obtaining of those offices: for he that buyeth an office, must sell the administration of it: and this discommodity also cometh of it, that men will be discouraged to seek and follow virtue, when they sh●…l see that advancement is not obtained by virtue, but by money. And a Prince should foresee that he place very good men in offices, for such men as Prince's place in 
Fran.  authority, such they are taken themselves to be: & therefore a Prince should inform himself by secret intelligence, as also by common fame of sufficient men, upon whom to bestow his offices, and rather make his own choice, than prefer men at the suit of his favourites. It is an ancient pestilence (saith one) in the Courts of Princes, that when the Prince is disposed to bear affection, or to honour any person, forthwith they murmur and join together to disgrace and persecute him: for up steps envy on the one side, and detraction on the other, two old Courtiers, and sworn enemies to virtue, who never leave to solicit and importune the Prince, until they have wrought him out of his favour. And yet were it more commendable and behooveful 
Fra●….  for a Prince (saith one) after good deliberation, and advised resolution, to be constant in his determination, and not to be removed nor altered with words. Gregory Tholos saith, that Princes commit a fault when they give offices of rule, for favour, love, or recompense unadvisedly without due examination of their sufficiency; for they should remember that they are called to the government of the commonwealth, not for themselves, or for their friends or favourites, but rather for the profit of others that be committed to their government: and therefore in an evil choice, 
The great charge that Pruices undergo.  they are in danger of a double punishment, when they shall come to answer their doings before God; both for that they of whom they made choice have behaved themselves evilly; and for that they gave them power to do evil. Yet they may nevertheless bestow honour and riches upon their friends and favourites, but so far forth as the right of the commonwealth remain whole, and take no harm thereby. S. Lewes the French King by his testament ordained that his son should see good laws observed, and to make choice of wise Counsellors and of ripe years, and that no money should be taken to make Officers; for men should not obtain offices by money, by ambition, nor by favour; that he do justice indifferently to all, by which kings do reign; and not believe too soon. That his seurants be wise, peaceable, not covetous, backbiters nor quarrellers. Q. Curtius saith, a Prince ought to bestow more care & cost in getting a wise Counsellor, than in conquests. Alexander Severus, Adrian, & others, Emperors of Rome, would call to their council, not their favourites, but men learned, grave, & experienced, & of a good conscience. Prince's should not esteem men by their riches & state, but by their virtue and conversation. One asked Trajan the Emperor how he made so good a choice of counsellors & friends: he answered, that his good hap came hereof, that he chose them neither covetous men nor liars: for they in whom covetousness or lying hath any place cannot love perfectly. And the French king Charles 8, would often say to his friends or favourites, that he made choice of them, for the opinion he had that they were of the honester sort, and such as in whom he might put his trust, fearing but one fault in them, that they will suffer themselves to be overcome with covetousness, whereunto they may be easily alured & tempted, by means of the credit they have with him, but if he should understand, that for gain they should command any unjust thing, or not honest, they should lose his favour for ever. They that be in favour (saith one) with Princes, 
Greg. Thol. Favourites to Priaces.  abuse the Prince when they name or prefer to offices and dignities, and government, such as be of their faction, and at their command: not such as be worthy, but such as will be instruments to serve their turn, & such as they may freely command as their creatures & dependants, & dare not gainsay them; whereof ensueth often many inconveniences. And therefore Princes ought to be very circumspect, and so to handle the matter, that they who be chosen to offices of government & dignities, depend immediately upon them, & not upon others, that they may have free men to their officers and magistrates, that are bound & beholding to none but to them. A Prince (saith one) should be sure to make choice of very good counsellors, of approved life & manners, such as God commanded Moses to make choice of: and they 
Greg. Thol.  should be (saith he) faithful, wise, true speakers, not flatterers, constant, godly, secret: such as know the minds of the subjects, & state of the country: of good years, that have tasted of both fortunes, and are more apt to execute than to innovate matters: chosen not by suit, nor by private, but by public commendation: and such as be not headstrong and obstinate in defence of their opinion, free from passions and affections, and not desirous of gain. Good Counsellors make a good and happy principality: and wisdom and counsel is better than force, as it was said in times passed of the Romans: Romanus sedendo vincit. By the law in the twelve Tables, a Senator or Counsellor must be free from vice, and be a spectacle to others: and that no man might come into that order that was given to any vice. And this is commendable in a wise Prince, to hear the opinion of many, and keep secret to himself which of them he meaneth to follow, until 
Note.  he command to put it in execution. Vegetius thus adviseth a Prince: What ye have to do, confer 
Excellent counsel from Vegotias.  with many; what ye will do, with very few, or rather with yourself only: for there be no better counsels, than those which the enemy knoweth not before they be put in execution. Epaminondis the Philosopher giveth this counsel to Princes: In the courts of Princes there ought no greedy or covetous men to be familiar with him, nor of his council: for the Princes give great occasion to be hated of the people, when their servants have always their hands open to receive bribes. In the Courts of Princes there ought no fleshly men to be their favourites: for the vice of the flesh hath in it so little profit, that he which is wholly overcome therewith, ought always to be of the Prince suspected. In the palace of a king, there ought not to be drunkards nor gluttons: for they that be overcome with the excess of eating and drinking, are unfit to give their Prince good counsel. In the palace of Princes there ought to be no blasphemers: for he that will not fear to blaspheme his Creator openly, will not fear to speak evil of his Prince secretly. Alexander Severus in the beginning of his reigng, discharged all them that were known to be vicious persons from their offices, and forced them to make restitution of all that they had bribed or purloined, & from thenceforth to live of their own proper labour. Pindarus greatly commendeth the city of Corinth, 
Honesties three daughters.  because honesty reigned there, which had three daughters: Good laws, justice and Peace, that brought them all good things. Constantine the Great, after he had overcome Licinius, caused this proclamation to be made: If there be any, of what place, estate, or dignity soever, that assureth himself he can truly & manifestly prove any thing against any of my judges, Earls, Friends or Palatines, that he hath not seemed to deal uprightly and justly, let him come safely, and inform me: I will hear, I will know, & if it be proved, I will revenge myself. By which it appeareth, that as a good pastor of his people, appointed by God, he accounted the injuries done to his people, to be done to himself. For a Prince, saith one, should never deny justice to the poor man because 
Duties in a prince.  he is poor, nor pardon the rich man, because he is rich: he should never give reward for affection only, nor punish only through passion. He should never leave evil unpunished, nor good unrewarded: he should never deny justice to him that demandeth it, nor mercy to him that deserveth it: he should never command punishment being angry, nor promise reward being merry: he should always labour to be loved of the good, and feared of the wicked: and lastly, he should favour the poor, that can do little, that he may be favoured of God, that can do all. The chief strength of a kingdom is to 
David.  love justice.. Cicero would have the contempt of temporal goods to be no less in Magistrates than in true philosophers. Aristotle would say, that there was not 
Precepts from Philosophers.  a rule to be given of greater importance in every commonwealth, than to provide by laws that Magistrates should not be covetous, nor sharp set upon their profit. Plutarch saith, He that enricheth himself by managing the affairs of the estate, and taketh presents, committeth sacrilege, is an unfaithful Counsellor, a forsworn judge, a corrupt Magistrate, and defiled with all manner of wickedness that a man may commit. Hesiodras saith, that justice is a virgin undefiled, always lodged with honour, reverence, temperance, and the 
Polybius. Against bribes.  common profit, hating all presents. There are many ancient orders in diverse commonwealths, that forbid all manner of presents to be taken by Magistrates and judges. Demosthenes saith, that those commonwealths are sick, where the magistrates be occupied in receiving presents. Cato would say, that a man should not desire of a judge or magistrate neither a just nor an unjust thing: he would also say, that judges, Captains, and Governor should not enrich themselves in their charge, but with honour and good reputation. Unsatiable covetousness in magistrates and officers (saith one) infecteth the commonwealth with all manner of vices. And therefore many Princes in time past would take away from their magistrates and officers, the riches and lands which they had excessively gotten together. Cicero would have that to take place in all Magistrates, that they might carry themselves the more circumspectly, which Alexander the Great would vaunt of himself, that he thought all things that he did, to be done in the Theatre of the world. The Emperor Alexander Severus 
Veturius Turinus.  had a servant in his Court called Veturius Turinus, a man of bad conditions, whom he seemed to love and favour. This man had access to the Emperor at his pleasure: no door was shut against him; he made all men believe (that were suitors) that no man had so much conference with the Emperor as he. And when Alexander was advertized of his lewd behaviour & bribery, & how he deceived many; he caused one to request Turinus to obtain a sure of Alexander: who going & coming daily into the Prince's chamber, would always inform the suitor, though most untruly, what he had said to the Emperor in his behalf, and what answer was made him again. After Alexander had intelligence of these things, and of the bribes he had received he caused Turinus to be apprehended; and the matter being proved, and how much he had that way robbed, and how largely he used to promise, & how little he performed; the Emperor caused him to be fastened aloft upon a stake openly in Rome, and under him was set green wood and wet straw; whereunto when fire was put, there came such a smoke up to his nose, that within short time he was miserably choked & stifled to death; a crier 
Excellent justice..  with a loud voice making proclamation, Funiopunitur, qui fumum vendidit: he that sold smoke, is stifled with smoke. This Emperor had another servant called Belon who promised a Gentleman to obtain a great suit for him of Alexander, with whom he pretended to be in great favour, and received of him a great sum of money; which being known to Alexander, and that which he promised to be very hurtful to the commonwealth, and a most unjust matter, he caused him to be crucisiedr saying, that none should dare to adventure to sell the favour of the Prince to the prejudice of his people. And though this Emperor would use the advice of men that were wise, and of a sincere mind in weighty affairs: yet he would never commit his trust and secrets to any special person; for he used to say, that when the people do understand that the Prince is counselled or directed by any one person, such a one may be with gifts and requests easily corrupted. Philip de Comines saith, that if any private man hath such favour and grace with the Prince, that all others be compelled to fear and please him, that man reigneth and enjoyeth the kingdom, and provideth so carefully for his own matters, that he neglecteth the affairs of the commonwealth. And those Magistrates that bear chief rule in the common wealth under their Prince, are thought to commit a fault, when they give such especial credit to any of their servants or favourites, as to suffer them to be the preferrers and solicitors of men's suits abusing thereby many times their credit with their master, to the hindrance of right and justice, to their own gain, and his scandal: wherein they might do much better to hear suitors deliver their own cause, and let their servants or favourites meddle with their private affairs. These two things may be observed in histories to be dangerous, & apparent signs & notes of the ruin or alteration of a commonwealth: the one, when the riches & wealth of the realm is gathered together into a few men's hands, & the rest live in want and extreme poverty: the other, when the Magistrates be covetous, and justice corrupted, and the people licentious and wicked, and given to 
Three observable 〈◊〉.  all manner of vice. And there be three srnnes especially above all others (noted by historians) that bring danger and public punishment and calamitic to kingdoms & empires: Ungodliness, Injustice, and luxuriousness: Ungodliness troubleth the Church, Injustice the commonwealth, luxuriousness private families; and the hurt in particular redoundeth to the whole. The vices of private families enter into the commonwealth; 
Mel. Pene.  the vices of the commonwealth into every man's house; and the infection of them both corrupteth the Church. As chose: If the ecclesiastical discipline begin to decay, the others fall with it: for if godliness be extinguished, the love of honesty and virtue waxeth cold. These vices delivered the jews to the Assyrians, and the greeks to the Turks. josephus reporteth that in his time the jews were grown so wicked, that if the Romans had not destroyed them, without doubt, either the earth would have opened and swallowed them up, or else fire from heaven would have consumed them.   

CHAP. III.  
Of Henry the third king of France: The miseries that attend on the neglect of justice: Venses presented to the Senate of Rome by king Boccas: The rare continency of Roman Scipio, and king Alexander the Great: Examples of rare friendship in Damon and Pythias, and in Ephenus and Everitus: Foolish friendship in the two kings Hading and Hunding: The treachery of Duke Valentine son to the Pope: How dangerous it is for young Gentlemen to travellinto Italy Marcus Aurelius Emperor: Of the vices of Rome: Ancient writers concerns friendship: The ingratitude of men reproved in the histories of bruit beasts, as Dogs, Horses, Oxen, Lions, etc.  
OUr own age hath given us examples and experience of the dangers that the generality of vices, and corruption of good manners and customs hath brought to a commonwealth; and how necessary it is for a Prince to be inquisitive, and look often into the manners of his ministers and subjects; and to foresee in season, that the corruption of a few members do not infect the whole body of the commonwealth. In the latter troubles of France, in the reign of Henry the 
Examples of late times.  third, all the states, by the king's appointment, were assembled, to reform the disorders, abuses, and corruptions, that were crept into all parts of the realm. When they had reckoned up to the king, in the assembly, the generality of vices, the disorders, abuses and corruptions which had overrun all parts of France, they set before his eyes, with eloquent speech, the evil bestowing of the ecclesiastical functions upon persons unfit: the ambition, the covetousness, the plurality of benefices, the non-residency, the contempt of the law of God; the luxuriousness and dissoluteness of Bishops and principal Prelates, (except some few) that jetted in great pomp up and down his Court, and in all other places with troops of servants the most wicked and lewd in all the realm; their houses sound not of Psalms and songs to the honour of God, but of barking of dogs, and singing of birds, and of all manner of dissolute voices. Then they showed how their Noblemen & Gentlemen were degenerate from their forefathers, and what vices were now usual amongst them: and among the rest, their swear, and blasphemies of the name of God, whereas the oath of their forefathers was, By the faith of a Gentleman, which was done with reverence, and in cases necessary, and not oherwise. And speaking more generally, blasphemy (say they) is their mother tongue, and ordinary with many Frenchmen: Adultery is to 
The French nation reproved for many vices.  them a pastime: Simony is common merchandise: The richer ignorant sort of the Realm find place in the chief dignities: men are known rather by their proud attire than by their virtue, their knowledge, or by their goodness. Then come they to the overthrow of justice, and the great abuse that was therein committed, the delays, the subtleties, and disguising of the truth that was there usual, the misery of them that followed suits by the subtlety of the parties, the little zeal and negligence of judges, by so many delays such prolong, whereby justice was not exercised, but rather vexed and encumbered, and often trodden under foot: that the particular respect of many, was the cause of these evils, who laboured by this means to increase their estate to their posterity. Of these and the like things (say they) the King had appointed to be informed of his judges, but his commandment was all one, as if he had not commanded: for all was unprofitable and unfruitful. And this is the wickedness of this time, that the judges are bound to judge according to the Laws, as they have sworn, and promised when they received their charge: yet notwithstanding it is glorious to a great many judges in these days to say, that they are not bound to judge according to the laws written by the Lawyers, but they will judge according to their own brains, whereof it followeth, that as every one aboundeth in his own sense, so many heads, so many opinions; so many Courts, so many sentences. Hereof riseth the diversity of judgements in the like cases, and in the self same matter; by mean whereof the poor suitors fall into infinite charges and immortal suits: Laws seem no other things than written papers. Then proceeding to other disorders and abuses, they came to the selling of offices, and the power of judgement, which was the cause that the more wicked sort was most honoured, the most ignorant most esteemed; that the stronger oppresseth without punishment the weaker; that without scruple they sell that justice by retail, that was bought in gross; that 
Miseries attending the neglect of justice..  the Cities and Countries were overwhelmed with murders and robberies unpunished; that there was no order in government, neither respect to the law, nor love to virtue, and that a licentiousness addicted to all evil is spread throughout all the realm. Now (said they) if you will turn from you the ruins that are prepared, you must degrade and discharge a number, aswell of your Prelates, as of your civil Magistrates, that are now established in your high Courts, and punish them severely that have abused themselves in their callings and offices, otherwise you cannot preserve your estate. Then make inquiry in all parts where good and honest men do dwell, and replenish your counsel with them, and God will be there among them: God is always at hand with the just man, and will rather bring to effect your enterprises by their hands whom he blesseth, than by the subtle devices of profane wise men, whose labour he curseth: it is very true, that good men are not seen to walk in troops by great companies, yet let the torrent of corrupt manners be never so violent, the world was never nor will be without some number of men of excellent virtue. How many heroical courages replenished with a holy magnanimity, and with an incredible valour, be in the state of the Nobility and Gentility (not these villainous blasphemous Nobility and Gentility) but that which loves and fears God, that never saw your Court, but remain in their houses without being employed? which kind of men, if they were employed in your service, would in a few months reform all the ruins and disorders of the state. But these men are not known but of God, and of some good men. King Boccas presented to the Senate of Rome these verses, among others, in reprehension of some disorders that were dangerous to a Commonwealth.  
Woe be to that Kingdom where all be such, that neither 
Three verses worthy observation.  the good are known among the evil, nor the evil among the good.  
Woe be to that Realm where the poor be suffered to be proud, and the rich to be tyrants.  
Woe be to that Realm where so great vices be committed openly, which in some other Countries they would fear to commit secretly.  
But to return to the Heathens. And what an example of continency or rather temperance (for Plutarch saith, Continency is no virtue, but the way to virtue, that is temperance) was showed by Scipio, being General 
Raretomperance in Scipio.  of the Romans Army in Spain, when in the slower of his youth, certain beautiful young women of the Nobility were taken Prisoners, and brought to him: among the which there was a young virgin that was contract unto a Prince of the Country of Luccio, of such a singular beauty and favour, that whither soever she went, she drew all men's eyes to behold her. Scipio committed her and the rest to safe custody, with strait charge, that no dishonour should be offered them: and sent for the parents and husband of this young virgin: and after some comfortable words used to them, he restored the virgin to her husband undefiled, in the same sort he received her: for the which he told him he would look for none other satisfaction, but that he would be a friend to the people of Rome: And when her parents offered him a great sum of money in gold, which they had brought for her ransom, desiring him earnestly to accept it; and affirming that they should take the receiving of that money for as great a pleasure as the restoring of their daughter: Scipio seeing their importunacy, told them he would accept it, and commanded them to lay down the gold at his feet; and calling the young Prince, he gave him this gold with his wife for her dower, over and beside that which her parents had promised to give him. The young man returned into his Country with his wife and gold in great joy, and published every where as he went, that there was a young man come into Spain, like unto the gods that overcame all with Arms, with Courtesy and Liberality: and within few days after, to show himself grateful, he returned to Scipio with one thousand four hundred horse. Alexander the Great when he had taken Darius' mother and his wife 
The temperance of Alexander.  prisoners, a woman of singular beauty, with diverse other fair young virgins attending upon them, was of that continency, that he would not be alured by their beauties, though in the flourishing time of his youth, to offer them any dishonour: but caused them to be kept safe from all violence, and honourably used according to their estate. The same Alexander having appointed on a time some woman to be brought to him; after he had looked long for her, when she came to his bed, side he asked her, why she had tarried so long: because (quoth she) I could no sooner steal from my husband: when Alexander heard that she was a married woman, he sent her presently away untouched, because he would not commit adultery. Where shall we find such scrupulosity of conscience, or respect of honesty among Christians, that know the greatness of that sin, and peril thereof, as was in that heathen Monarch, that commanded almost all the world, and was subject to the controlment of no man, and did forbear only for virtue's sake? It is true that the Poet saith; 
Non facile invenies multis è millibus unum,  
Virtutem pretium qui putet esse sui:  
Mongst many thousands (to find one) 'tis hard  
Who virtue makes the price of his reward.  Dionysius the elder, hearing that his son, who was to succeed him in his kingdom, had committed adultery with a man's wife, rebuked him sharply, & asked whether ever he heard of any such act done by him: No marvel (quoth he) for you had not a king to your father: 
Against adultery.  No more wilt thou (said Dionysius) have a King to thy son, if thou leave not these manners. The tyrant thought his son worthy to be disinherited for committing adultery, which now is an ordinary matter, and accounted a pastime and play of the better sort. Agapete said to justinian, you are now rightly a King, seeing that you can rule and govern your delights, by wearing on your head the Diadem of temperance: for it is a very great and princely virtue to rule himself, and to beware of his affections, the enticements of pleasures, of fraud, and of flatteries.  
And where is there to be found that faith and perfection of friendship (a necessary virtue, and to be embraced of all men, among us Christians in whom charity and love ought to abound) as was between Damon 
Rare friendship in Damon and Pythias.  and Pythias, and diverse other heathens. Damon and Pythias were joined together in such perfect friendship, that when Dionysius the tyrant had determined to put one of them to death, yet having obtained of Disnysius licence to go home for a time, to set his things in order before he should dye, upon condition that his fellow should remain with him to dye the death appointed to him, if he broke his day: the one departed homeward, delivered of the danger he was in, the other consented to remain as a pledge in captivity, that might have lived out of danger. When he was gone, all men, and specially Dionysius expected attentively what would be the end of this strange and doubtful matter. When the day appointed for his return was as hand, and he not come, every man condemned the other of mere folly, that so rashly would adventure his life upon another man's word: but he assuring himself of his friend's fidelity, told them plainly, he repented nothing that he had done, nor had any mistrust in his coming: the very same day and hour that was by Dionysius set down for his return, his friend came: the tyrant marveling at their constancy and fidelity, pardoned them both: and further, desired them that they would accept him for a third person into the society of 
Friendship hath power even in tyrants.  their friendship. Ephenus having offended Dionysius likewise, and being apprehended and brought before him, and condemned to dye, made suit to the tyrant for licence to go home into his country to dispose of his things, promising to return to dye such a day: Dionysius demanding a pledge, he delivered him his friend Everitus, who boldly assented to be his pledge, and to suffer death if he returned not: Ephenus departed 
Ephenus and Everitus.  and came again at the day prefixed, to the great admiration of all men, and specially of Dionysius, who pardoned them both: such force had virtue to pacify the rage of a cruel tyrant; whose disposition inclined to no other thing but vice. The performance of this friendship was joined with honesty and discretion, but this that followeth was more faithful than wise. There were two Kings, one of Denmark, the other of Suecia, called 
Friendship without wisdom.  Hading and Hunding, that had promised such an assured friendship, that whatsoever happened to the one, the other would be partaker of the same, even to the death: it chanced that a false rumour was brought to Hading that Hunding was slain by treason: he, believing the report, to perform his promise, invited his Nobility unto a banquet, and in the midst of his Hall he had filled a great deep vessel with delicate wine: and himself filled their cups, and gave them drink until they were all drunk: and they being fallen asleep, he threw himself down headlong into the tub of wine, and drowned himself: which being known to the other King Hunding; he to perform his faith towards his friend, in like sort assembled all his people together, and in the sight of them all hanged himself. Such faith as was between Damon and Pythias must be sought for in some newfound land, where swans be black; for it will hardly be found in the known world. As the world declineth to old age, and bringeth not forth his fruits with that vigour and virtue it hath done in times past: so the virtue and goodness of men seemeth to decline from that of former ages, and to wax old and decay, which was foretold in Esdras; for the weaker that the world is by reason of age, the more shall the evils be increased upon them that dwell therein; for the truth is fled far away, and lies are at hand. For there is so little heed taken, and 
Vices that take the shape of virtues.  so small account made of moral virtues (I will not speak of Christian virtues) now adays, that the vices next to them are taken for the virtues themselves. 
Fallit enim vitium specie virtutis & umbra,  
cum sit triste habitu, vultuque & veste severum:  
Nec dubie, tanquam frugi laudatur avarus:  
Vice doth deceive us when she doth disguise  
Herself like virtue, in sad shape and eyes,  
Severe in life and gate: Most certain when  
The avaricious are called thrifty men.   
They that be furious and passionate, and quarrelous, are called stout and valiant men that stand upon their honour: to live loosely and lasciviously, abusing men's wives and daughters, is called friendliness and courtesy: they that be ambitious, and practise all unlawful means to make themselves great in dignities, are honourable and worthy men, and meet for government: to be covetous and miserable, is called thristinesse and good husbandry; and these kind of men call their like, provident men: to be prodigal is called liberalltie: and if we shall run over all the virtues and vices in this sort, we shall see such a metamorphosis or transformation, that it were sufficient to persuade us, that the ages past have discharged all their malice into the age we live in, as into a gout or sink: to dissemble and deceive, is now taken for wisdom or prudence, a singular virtue which cannot be dissevered from honesty & plain meaning. One saith, be wary and circumspect how thou believe any thing: these be the sinews of 
Epich.  wisdom, so as now we may say with the Poet: 
— nam fronte politi  
Astut am vapide servant sub pectore vulpens:  
A crafty fox doth oft himself invest,  
In a brow polished and ill-tasted breast.   
And he is accounted the wisest that can most artificially beguile, which is the cause that Machiavelli exalteth 
Machiavelli.  Duke Valentine the Pope's son above the skies, and calleth him the paragon of his time, as he that in wisdom exceeded all the Princes of that age. One cause of his commendation is this; when he perceived that for his tyrannous government he was misliked of the nobility, and that by open wars he was not able to destroy them: he feigned a desire to be reconciled, and invited them to a feast for that purpose: the nobility, desirous of the Prince's favour, mistrusting no treason, came to him to dinner, where he entertained them with all manner of courtesy: but under sweet flowers lurks the serpent: when he had dined, his guard (which he had prepared before for the purpose) took them aside, and presently cut off their heads. And when this news was first brought to Pope Alexander his father, he smiled and said, his son had showed them a Spanish trick: Mali corvi malum ●…vum, A bad egg of an evil crow: I doubt there be too many Machiavillians that have his vices in more estimation, than the virtues taught by Socrates, Plato, and Aristotle: and carry his precepts better in memory than the lessons of good and fruitful Sermons; and in their life more exactly put in practice his humanity than Christian divinity. It may be wished men were not so much Italianated, whose habits many have gotten both of body and mind, and are become as artificial apes, counterfeiting a formal kind of stranger's civility: but that which some perform may rather be called Divillitie. They must dissemble cunningly, 
Italianisme deciphered.  promise liberally, and perform niggardly; give all, and deliver nothing: as one aptly expressing in himself the condition of many, said; I am all yours except body and goods, which is now grown into a common proverb: such friendship and courtesies are very usual: The Italian hath an old proverb; Inglese Italianato, ediabele incarnato: An English man Italianated, is a Devil incarnated. Our nation, although it hath received many great blessings from God, as no people in the world more, both in proportion and agility of body, and in valour and nobleness of mind, with diverse other singular gifts: yet we are by a certain natural inclination, and a worse custom, too apt to counterfeit strangers manners: we imitate the Spaniards in their pride, the Italians in their dissembling, and other vices, the Frenchmen in their rashness and inconstancy; the Fleming, we begin to follow in their quaffing and drunkenness: and all these we sergeant, or rather exceed in their vanity of attires and gestures. Pride and excess were two of the fins for which Sedom was punished. For many of our travellers bring us the worst of their manners, leaving the best behind: as the Spider draweth poison from the same flower the Bee sucketh honey: as though they made a conscience to bring any good thing from them. Nothing is more odious and contemptuous to us, than the simplicity of manners, and habits of our forefathers: and yet Histories are full of examples of famous men and Nations, 
The danger of travel.  that so long as they continued in the simplicity of habits, and manners, and singleness of life of their ●…fathers; so long also they kept their virtue and fame gotten by the same: but as soon as they drew to them the manners of other countries, they brought also their vices with them, and thereby lost that reputation which before they had gotten by their virtue. So long as the Lacedæmonians observed Lycurgus ordinances and singleness of life and manners, they were one of the most flourishing Commonwealths in the world, and when they changed them with stranger's manners, their reputation was soon decayed: Princes should foresee that 
Fran.  the corruption of an evil custom creep not into their Realm, for it bringeth in vices, and driveth out all virtues. Alexander the great was conquered by the luxuriousness of Asia, of which by his virtue before he had made conquest. The Romans likewise so long as they used the simplicity and singleness of life of their forefathers, increased their estate until they became masters of the world: but afterward, when they brought into their country the luxuriousness and delicatesse of Asia, they lost all, and themselves also; and were so drowned in voluptuousness, that they got not so much fame & reputation by their virtue, as they lost by their vice and vanity. The care of antiquity was to adorn their minds with vertueland knowledge, not regarding the ornaments of the body. Epaminondas was a famous Captain among the Grecians, and won many victories, 
The thriftiness of ancient times.  who had but one only garment: and if it chanced him to send it to the Fuller, he was driven to tarry at home for lack of another; and yet being of so small substance, when the King of Persia had sent him gold of great value for a gift, he would not take it. Paulus Aemilius a Romanc, when he was made the second time Consul, was sent to make war upon the Macedons, where he won a notable victory, with wonderful store of riches and treasure: which not withstanding, he lived in such poor estate, that after his death, his wife could hardly have any dower. But the Italians since that time have changed their manners from virtue to vice, turned matter into form, with diverse frivolous inventions. The Emperor Marcus Aurelius saith, that by the prowess of our forefathers are honoured those that now live; and by the little that is in them that live now, our posterity shall be infamous: for they that are now, have turned the acts and labours of antiquity into 
Guevarra concerning Travel.  foolish toys and vanity. Guevarra seemed to be of the opinion, that Travellers into Italy brought no great good home with them into their own Countries: for writing a letter to an Ambassador of the Emperor Charles the fifth, among other things wisheth that he come from Italy so sound of body and so perfect of soul, as when he departed from Spain; for in new Countries always there are learned new fashions: for to speak the truth (saith he) I have seen few come from Italy, that came not only absolute, but also dissolute. The property of Bells is to call men to service, and never enter into the Church themselves: & in my judgement such is the condition of Italy, where be a great many Sanctuaries that provoke to prayer, but the people thereof have no devotion: but seeing you come from Rome, I would not have you boast of that place: for the fashions of Italy are more pleasant to be declared, than sure to be followed. Rome is not now in the power of Christians, as it was in the time of the Heathens: for then being the mother of all virtues, she is now turned 
What Ro●…e was, and what it now is.  to be the school of all vices. O how much and how much is between the customs of Italy and the law of a good Christian? and when he had reckoned up many vices there usual, he concludeth, that if he desire with those conditions to be a Roman, much good may it do you (quoth he) for upon the day of account you would rather have been a labourer in Spain, than an Ambassador at Rome, which agreeth with Mantnan: 
Vivere qui sanctè cupitis, discedite Romà  
Omniacum liceant, non licet esse pium:  
From Rome depart, you that would holy be,  
Religion lives not with such liberty.   
And yet this is the Country and people that we havein such admiration, and desire to see and imitate. Hear also what the Emperor Marcus Aurelius saith of the vices of Rome & Italy, in his time brought from other Countries, and how much they are degenerate from the ancient Romans, which he often repeateth in his writings, and bewaileth with tears; he calleth Rome the head of vices: O Rome without Rome which now hast nought but the walls, and art a common stews of vices: not without tears (quoth he) I say that there was 
Victory with loss.  never any Roman Captain that did kill ten thousand Asians with the weapons he brought into Asia; but that he lost an hundred thousand Romans with the vices they brought to Rome. At the same time when the war was kindled in the East, ten valiant Captains brought these vices to Rome: whose names my pen shall forbear to tell, because their vile offences should not obscure their valiant deeds. Before that Rome conquered Asia, we were rich, we were patient, we were sober, we were wise, we were honest, and above all, we lived contented: but now all vices may be learned in Rome, as all sciences may be heard in Greece; O unhappy Rome that hast now nothing but the name of Rome! because there is in thee such scarcity of virtue, and such plenty of vice: the walls of Rome are carried of a great height, but her virtues be very low: Rome braggeth of the great number of her inhabitants, but Rome may weep that her vices be many more without comparison. In one month a man may number all the stones of her stately buildings: but in many years a man cannot comprehend the lewd and wicked manners and customs that be in Rome: o cursed Rome, cursed thou hast been, cursed thou art, and cursed thou wilt be: as thou hast with tyranny made thyself Lady of Lords, so the time will come when thou with justice shalt return to be the servant of servants. In the time of our forefathers all the youth did exercise themselves in arms & now all their pastime is in courting young women: In times past when thou wert peopled with true Romans, and not as thou art now with bastards, the armies that went out of Rome, were as well disciplined as the Academies of Philosophers that were in Greece: if the gods would raise up our forefathers again, either they would not know us for their children, or else they would bind us for madmen. A young man told the Senators that he came out of strange countries only to see Rome, and now he found Rome without Rome: if my 
An excellent inversion.  judgement (saith he) deceive me not, either ye be not Romans of Rome, or else this is not Rome of the Romans: o Rome if thou knewest truly the virtue of our forefathers, and didst consider the lightness of us, the day that they ended their life, the same day not one stone in thee should have been left upon another, and so the fields should have savoured of the bones of the virtuous, which now stink of the bodies of the vicious: that which our forefathers did fly from, our vain people in these days run after. Thus may ye see what accou●… wise men have & do make of Italy, the country & manners which our Nation hath so great a desire to see and imitate: for the Italians have drawn their viocs, and evil manners from the Romans, being one natin, as the Romans brought them from other countries: might not our forefathers have truly prophesied, that when our nation became travellers into Italy, our manners and conditions would be made worse might they not have said, we shall then learn to speak much and perform little; to know how to dissemble injuries, and never to forgive them; to be very constant in hatred, and very changeable in love & friendship? and out of other countries also, other conditions worse than our own: is there a more unseemly thing for a man, than quaffing and carousing, even to drunkenness, and to death, which happeneth often? Antiquity did so much detest luxuriousness & gay clothes, that at Thebes there was a pillar set up in the Church, wherein was contained cruel curses against the king Menin that first invented a 
King 〈◊〉.  more delicate life. And will you see how odious this vice of quaffing & drunkenness was to the old Romans? Plutarch reporteth that in the Senate of Rome, there was an ancient man who made great exclamations, that a young man had so dishonoured him, that he deserved death: when the young man was called to his answer; Fathers conscript (quoth he) though I seem young, yet I am not so young, but that I knew the father of this old man, who was a virtuous and noble Roman, and kin to me. And I seeing that his father had gotten much goods, fight in the wars, and this old man spending them in eating and drinking, I said to him one day, I am very sorry (my Lord and uncle) for that I hear of thy honour 
A great observation in a youngman.  in the market place, & for that I see done in thy house, wherein we have seen fifty armed men here before in onehouse, and now we see an hundred knaves made drunk, and as thy father showed to all those that came into his house the enfignes he had won in the wars, thou showest them divers forts of wines: when the Senate had hear dih●… both speak, they gave judgement that all the goods should be taken from the old man, & a tutor provided to govern him and his house, who should not give him one cup of wine, because he was noted of drunkenness. The old Romances so much detested this vice of quaffing and drunkenness, that when the Consul Lucius Pius was sent to make war upon the Sarmatians, after a season a truce was made, in which time the Consul made them a banquet, and filled them so full with wine (a thing which the Sarmatians above all things most desired) that their Captains yield themselves and their country into subjection of the Romans. After the wars were ended, the Consul returning to Rome, required the accustomed triumph, which was not only denied him by the Senate, but also by decree in recompense of his service, his head was stricken off, and all his acts defaced, and the Sarmatians set at liberty again, and freed from the subjection of the Romans: who would not win kingdoms and countries by quaffing and drunkenness, but by virtue and valour. The people of Brasill make a feast when they kill their prisoners, and sit drinking three days & three nights: & never leave quaffing until they have emptied all their vessels: every draught they drink is of execeding great quantity, and he that holdeth not out to the end, is accounted infamous and effeminate. And seeing we, with so great liking, imitate the Italians, because we think their manners agree better with civilky them ours; then chose we should reject and concen●… the manners which are usual among those barbarous Heathens that disagree with civility, humanity & Christianity. men's minds and desires are grown very variable, and therefore their resolutions and labours very uncertain: but will ye see what the things be whereabout men's minds are most occupied in these days  
In getting of riches they care not how: increasing their possissions until they know not when. 
In setting out their bodies with they cannot tell what:  
Carried away with pleasure they wot not whither:  
Hunting after reputation they know not fro whence:  
Seeking happiness they cannot tell where:   
luxuriousness (saith one) and the intemperanese of meat and drink, is a flattering evil, & creepeth sweetly into men's minds: but with these vices virtue is destroyed the glory that hath been gotten is turned into insamie, the strength of the body and mind is weakened, the laws of honesty are overcome; neither can there be any thing invented that is more loathsome & hurtful. And (as Valerius saith) it is hard for a man to know, whether it be more hurtfullto be taken of his enemies, or of those vices. A poor table is the mother of health, and a rich table the mother of diseases. 
Ense caduns multi, crapula sed perimit plures.  
Many fall by the sword, but more by surfeit.   
Sophecles said to one, I esteem thee greatly happy for thy life, but the best is, if thou hast never been in a strange 
This is still observed in the kingdom of China.  country. The happy man indeed (saith he) will stay: at home. When I think upon Lycurgus' laws, I cannot but have the má in admiration that could so providently foresee the corruption of good & simple manners, by the intercourse with strangers: for which cause he did forbid trassique out of the kingdom, or suffer strangers to enter into their Country, saying, that if kingdoms grow rich by trading with strangers, they become poor of their proper virtues. We cannot say with the Poet: 
C●…lum, non animors mntant, qui trant more current:  
Though foreign seas you pass, and nations strange,  
Yet 'tis the Climate, not the mind, you change.   
For we change both air and mind, not as he would have it, in reformation, but rather in deformation of manners, from simplicity or singleness, to diffinulation or doubleness. I allow well of the counsel of Favorinus the Philosopher: Vivendum est moribus prateritis, loquendum verbis prasentibus: We should live after the manners used in times past, and speak with words used at this present. It is noted among learned men for a dangerous 
As ill omen.  thing in a commonwealth, & a change or ruin to be feared, when the authority of good laws is contemned, faults go unpunished, virtue not rewarded, and honest manners changed for worse. The people of Creta being ill used of the Rhodians their enemies, desired their gods that they would suffer some evil manners to be brought in among them, thinking that to be a worse curse than war, or pestilence, or any other thing: But had it not been more honourable and commendable for our nation to have continued in the simplicity of habits, and manners of our forefathers, retaining their virtues, than to receive the vanity of attires and gestures of other countries, with their corruption of manners, & with them to exchange our virtues for their vices? are our manners and habits better now, than were in times past those of our forefathers, because they cannot lately out of Italy, out of Spain, out of France, & from the Dutchmen? Is there no better rule to be given how to discern between that which is good, & that which is not good, but by the example of other countries? doth dignity consist in sumptuousness of apparel? decency in variety of attires? civility in vanity of gestures? hospitality in excess & luxuriousness? order in consusiò? Virtue in former ages was wont to be in estimation with the antiquity, & a rule to direct their lives by, through which many became famous, aswel private men, as whole Nations. But what fruit hath been brought to us with these new fashions and strangers manners? what effect hath it wrought? If it be lawful to speak the truth, beside to be proud and effeminate, and the exchange of our virtues for their vices, a confusion of all things: What difference is there in habits between estates? Doth not the base sort glitter in gold and silver equally with the greater, whereof ensueth many mischiefs? The manners that in time passed for reverence were peculiar to Princes, & the greater states of the Nobility, as due only to them, are they not now common and usual with the base sort, and even among carters? But this alteration of fashions and manners so highly esteemed, both brought forth no Decios, no Fabios, no Fabricios, no Scipies, no more than they have done with them from 
Needful observations.  whence we had them, since their old simplicity of manners were corrupted: for where there is so great care for the back and belly, there is small regard had to provide for the mind and soul; where men so carefully desire to deck their bodies with silk, silver, or gold, they have no care to garnish their minds with virtue, learning and godliness. The manners and fashions of these latter ages, I mean in a civil life, are so contrary to the manners and precepts of antiquity, that 〈◊〉 must needs be either they were fools then, and we wise now●… else they were wise then, and we not sowise now. But because they were schoolmasters to the world, and attained to that by their virtue which we hunt after by a formality of habits and manners, and cannot come by, that is, to be famous in the world in all ages, and had in admiration even to this day: I rather believe that they were wise, and led us the right path by moral virtue to civility without these vain toys now in use, and we out of the highway and many ways their inferiors. For what is civility but the manners of men grounded upon moral virtue, and the precepts of wise men? No man is looked into what is within him. If the outside be gay and well set forth to the show, & his 〈◊〉 tricks used with the right grace, than all is well, 〈◊〉 is a worthy man: and surely he that beholdeth him must have a deep conceit, if he think better of him than he thinks of himself: like unto the Ass that carried the image of Isis upon his back, when he saw all menbow their 
A 〈◊〉 〈◊〉.  knees, & do reverence to the goddess, he waxed 〈◊〉 and stately as though they had done all that reverence unto him, until he that drove the Ass gave him a 〈◊〉 or two with his whip, and told him that this honour was not done to him, but to that which he carried upon his back: and yet an ape is but an ape though he be clothed in purple & gold. And it may be said to them 〈◊〉 set so much by outward form, & 〈◊〉 inward matter, as the Fox when he saw a man's head so artificially made, that there seemed to want 〈◊〉 vital spirits to 〈◊〉 
The Fox.  it a lively head of a man the took it up, and after he 〈◊〉 be held it a while, o (quoth he) what a goodly head 〈◊〉 is, but it hath no brain. And such vainglorious 〈◊〉 that hunt after fame beyond their merit, may do 〈◊〉 teach birds to speak, and to give them a 〈◊〉 let them fly into the fields as 〈◊〉 did. If 〈◊〉 〈◊〉 advisedly consider what a disorder and confusion, besides many inconveniences, the alteration of our manners and habits from the simplicity & plainness of our forefathers, through a vain imitation of other country's fashions, and mislike of our own, hath brought forth, may we not rightly say to the authors thereof? 
Defunct is patribus successit 〈◊〉,  
Cujus 〈◊〉, 〈◊〉 valuere ruunt.  
The father's dead, they leave a wicked brood;  
Whose lewd example ruins that which stood.   
And it is not sufficient for men to delight in the matter of evil, but they must also give it (after the manner of other countries) a peculiar form to set it forth with the greater grace, that it may allure and draw their desires to a further and more general mischief. The Romans complained that the men of Asia and Greece sent their vices with their manners into Italy, and corrupted the simplicity of their former manners and virtues left to them by their forefathers, from whence our travellers have brought the same corruption to us, and given us the like cause of complaint of them, as they had of the other. There hath been an old saying, that all evils rise out of the North: but we may say that all our evils come to us out of the South. How happy were that commonwealth where young men would labour to shine to the world by the ornaments of their mind, and to excel one another by virtue and knowledge; as they now covet to glitter in gold and silver, and to exceed in vanity 
A taxation of vanity in attire and gesture.  of attires and gestures: and where old men would give example of godliness, temperance, and modesty; and 〈◊〉 their desires from worldly superfluities? If Noblemen and Gentlemen would follow the manners of kings in times past, who had 〈◊〉 care of their 〈◊〉, not thinking themselves kings by their apparel, but by their mind: differing from the common sort, within & not without. One of the praises that the Emperor Commod●… 
●…e spoke well that never did well.  gave to his father Marcus A●…relius after his death was, and that worth●…ly, that others had made the commonwealth rich, but his father had m●…de it virtuous: others repaired walls, but he reform manners: and one of the praises given to the Emperor Severus was, that he never beheld any man in Rome apparelled in filke or purple: But to what time could ●…cans verses be more aptly applied than to this? 
Non ●…ro tectisve modus, mensasque priores  
Aspernata fames.  
There is no mean in gold, or buildings proud,  
Our fables scorn what former times allowed.   
After the famous champion Starchater had recko●… up the old manners of the antiquity, and reprehended the deliciousness of the latter ages, he conch●…: 
Nunc re●…ens 〈◊〉 facies 〈◊〉 ●…mnia pressit.   
New men new manners. But admit that the m●… of other Nations, which we so greatly desire to im●…, be more agreeable with civility, and their knowle●… of virtue likewise greater than were those of our fo●…faters, surely their ignorance of stranger's vices, 〈◊〉 more profitable to them, than is now the 〈◊〉 of their manners and virtues to us.  
And what made these great Princes and wise men of former ages so careful to continue the old manners and simplicity of habits of their forefathers, but only habits by their excellency of wisdom and virtue they 〈◊〉 (which we find by experience) that when the and habits of other co●… were brought 〈◊〉 〈◊〉 their vices would also come with them: and that when costliness and variety of 〈◊〉 had gotten 〈◊〉 〈◊〉, men would be easily drawn to such a delight to 〈◊〉 forth their bodies with 〈◊〉 〈◊〉, that they would have small regard to the ornaments of their minds: for proof whereof we need not go far to seek for examples. But to return again to fri●…ship, where we left. 
〈◊〉 〈◊〉 friendship.   
Gain now adays contracteth frie●…p, which is no sooner discontinued, but friendship is also dissolved. Virtue and honesty neither beginneth nor continueth friendship: but as the Poet truly saith; 
Vulgus 〈◊〉 as utilitate probat.  
Cura quid expediat prior est 〈◊〉 quid sit 〈◊〉:  
Et cum fort●… statque caditque 〈◊〉.  
Friendship, the vulgar do no further prize  
Than for their profit: we do first devise  
What's gainful, before hone●… profits all:  
And faith with fortune doth both rise and fall.   
〈◊〉 writing to his friend Atticus, restraineth one friend to wish to another more than these three things: to enjoy health, to po●… honour, and not to suffer necessity. But if I had such authority over my friends, I would make some alteration, and forbid them to wish one to another more than these three things: to fear God, to enjoy health, and not to suffer 
The better limitation.  necessity, which were sufficient to bring them to the felicity of both worlds. Friendship was wont to extend , but now : what is more common in every man's month than friendship and honesty? and what thing more rare and less in use? Plato saith, that friendship is given us by nature for a help to virtue, and not for a companion of vice. Dicearchus adviseth to make all men our well-willers if it be possible; but only good men our friends, who are not obtained but by virtue. Plutarch warneth men to take heed how they seek for a swarm of friends, lest they fall into a waspe-neast of enemies. Pythagoras dissuadeth men from joining hands with every one. All which counsel tendeth to this end, to make us wary what kind of men we make choice of to be our friends, and that no friendship can be perfect but between a few, and those virtuous and honest men, such as was between jonathan and David, and some others: but such counsel is needless in this latter age, when virtue is in declination: men be no●… so hasty to enter into faithful friendship, nor so forwardly in performing, that they need raynes to draw them back, but spurs rather to prick them forward. The fable 
The tale of the 〈◊〉.  of the Bear could not be more aptly applied to any time than to these latter ages, for the reprehending and setting forth of false friendship. As two men were walking together in the fields, that had professed faithful friendship each to other, there cometh o●… of the woods by chance a Bear towards them; the one perceiving the Bear at hand, leaveth his friend, and climbeth up a tree to save himself: the other seeing himself forsaken and left alone, fell down to the ground as though he had been dead: the Bear came running to devour him that lay upon the ground, and muzling about his mouth and 〈◊〉, finding that he breathed not (for he held his breath, knowing that the property of a Bear is not to pray upon a dead carcase) the Bear departed: and after the man was risen again, I pray thee (quoth he that was come down from the tree) what was that the Bear whispered in thine ●…are? he willed me (said the other) to beware hereafter how I trusted such a false friend as thou art. There need no such trial of friends in these days, a less matter than the fear of a Bear will discover men's infidelity & dissimulation. And if men would consider how far they are surmounted by brute beasts in perfect love & friendship, they should find cause to be ashamed to see themselves inferior to unreasonable creatures in things that appertain to virtue & honesty. Report is made by credible authors, that as king Pyrrhus 
Of a Dog.  marched with his Army, he happened to pass by a dog that guarded the body of his master who lay dead upon the high way: & after the king had beheld awhile this pitiful spectacle, he was advertised by some of the countrymen, that the same was the 3d. day that the poor creature had not departed out of the place, nor forsaken the dead corpse, without meat or drink: which moved the king to command the body to be buried, and the dog for his fidelity to be kept & cherished: & caused an inquisition to be made of the murder, but nothing could be found. It chanced that not long after the king was disposed to take muster of his whole Army, that he might see how they were furnished: the dog always followed the king sad & mute, until such time as they that killed his master passed by: then he flieth upon them with a wonderful violence & fury, as though he would tear them in pieces, turning this way and that way, howling most pitifully, sometime toward the king, beholding him earnestly, as though he demanded justice: which made the king and all the company suspect that these men committed the murder: whereupon they were examined and tormented; and upon their confession of the fact, put to death. The like happened in France; one Gentleman having killed another, and the dog of him that was slain would not depart from the body, until he was by the king's commandment taken away: the murderer could in no wise be known, until the king by some occasion took view of his men; and as the murderer passed by, the dog waiting upon the king, ran furiously upon him, and returning again to the king, looked up earnestly to his face, as though he required justice; and thus ran too and fro barking and howling so often, that the king and the rest suspected the Gentleman to have committed the murder. And being examined, and denying the matter, the king thought good to make trial what the dog would do: he gave leave to the Gentleman to use his sword for his defence, and armed the dog with leather, and turned them together: the dog assailed the Gentleman with such fury and violence, that perceiving himself like to be torn in pieces, and unable to defend himself from the dog, he desired to be delivered from him, and confessed the fact. The manner of this fight was by the king's commandment painted in a table for a memorial, and kept in the king's Court, to be seen many years after. King Lysimachus had a dog which 
The dog of 〈◊〉 〈◊〉.  had long waited upon him in the wars, & when he was on hunting or any otherwhere; and when he saw the king his master dead, and laid upon a pile of wood (as the manner was, to be burnt, the dog with great howling and sorrow in the sight of all men leapt into the fire, & was burnt with his master. When Titus Sabinus and his 
The dog of T●… 〈◊〉.  family were put to death as Rome, one of their dogs would never be driven from his master: and when one of the Romans did cast meat to the dog, he took 〈◊〉 up and carried it to the mouth of his master, that lay upon the ground dead; and when the car●… was cast into Tiber, the dog swum after, & laboured by all the mean●… he could to li●…t up his master out of the water, all the people wondering at the love of the dog. Nicomedes king 
The 〈◊〉 of 〈◊〉.  of Bythinia had a horse which he used a long time in the wars; and when Nicomedes was ●…ine, the horse would never eate meat after, but wasting daily, with sorrow and emptiness died. And this was a strange thing that happened at Constantinople, when the Turks for their pastime had cut off diverse Christians, whom they had taken prisoners, in the midst with their swords, so as their bodies were divided into two parts, besides a great many other in the same sort most cruelly ●…aine: at this time there were five hundred captives brought into the 〈◊〉, and so divided with their swords in the midst: and after these dead bodies had lain upon the ground a while where they were slain, there cometh an ox roaring, and finding his master's c●…kasse among them, he lifted one part of him upon his horns, and 
Of an Ox.  carried it away to another place, and returneth & fetcheth the other part likewise, and joineth both parts together; which thing being greatly wondered at, and brought to the 〈◊〉 of Mahomet the great Turk, he caused the parts of the dead body to be separated again, and brought to the former place: the ox followeth roaring as before, and finding out his master among the rest of the dead bodies, taketh him up, and carrieth him away again: the great Turk being much amazed with this strange fight, commanded the dead bodies to be buried, and the ox to be kept among his ca●… during the rest of his life.  
And if we shall descend from these that be domestical to wild and savage beasts, we shall find them in this matter nothing inferior to the others. A Gentleman of a noble house, called Andr●…cles, being taken prisoner, and made a slave, taking occasion by his masters hard dealing, ran away from him, and fled into certain desert woods in A●…frica, adventuring himself rather among wild beasts, than to endure the tyranny of his cruel master: and after he had wandered a long time in the desert, ●…ee espied a cave under the ground, into which he goeth to repose himself the night following, which (unknown to him) was the den of a Lion: he had not been long there, but a little before night in cometh a great and terrible Lion, roaring and 
Of a Lyon.  halting, which had been a hunting for his prey, to rest himself that night in his accustomed lodging: the poor slave looking for no other, but that the Lion's belly should be his sepulchre: the Lion espying the man, lay down by him, and stretched forth his forefoot that was lame, making moan, as though he desired help: the slave perceiving the Lion's meaning, began to pluck up his heart; and looking into the Lion's foot he found a thorn sticking fast in it, and the wound festered, which caused his foot to swell: he lanced the wound, and let forth the corruption, and took out the thorn; which though it were wonderful painful to the Lion, as appeared by grinding his teeth and wrying his mouth, yet he endured it with great patience: when he had washed the wound with his urine, and leapt up his foot as well as he could, they remained together in the den all that night: so soon as it was day the Lion goeth forth to hunt for his prey; and after he had been abroad a certain time, he returneth to the den again with part of the wild beast in his mouth, which he laid down before the man for his dinner, and went forth again to hunt for more: The slave having eaten nothing 
Rare gra●…tud in a beast.  in two or three days before, went forth of the cave and laid the flesh in the Sun to be roasted; and before it was throughly roasted he eat it very hungerly, & when the evening was come the Lion returneth with more meat: and thus he continued fed by the Lion's provision certain days: But at length waxing weary of his dict, and of his solitary life, he stolen forth of the den in the absence of the Lion, and hid himself not far from the place: but when the Lion was returned after his accustomed manner with meat for his guest's dinner, and found him not there, he made pitiful lamentation and moan, which declared his great sorrow for the man's absence: when the Lion was laid to rest, the slave departeth; and wandering to seek some place of refuge, he fell by chance into the hands of them whom his master had sent to seek him: and being taken and sent to Rome, his master laid him in prison, to be devoured of wild beasts: for the Romans had a manner, when the Emperors or principal men were disposed to celebrate some festival time, to make some pastime to the people in their Theatres; among which this was one, to cast slave; and condemned men to wild beasts to be devoured. And as for this purpose they used to cause wild beasts to be taken in the deserts: so it chanced that this Lion amongst others was taken by hunters and sent to Rome, about that time that Titus the Emperor returned from the wars, and had determined to show some of these pastimes to the people of Rome: and as the Emperor and the people sat beholding these matters in the Theatre, this Lion was brought in place: and after he had cruelly rend in pieces certain prisoners that were cast in to him; this poor slave was also thrown into the place to be dismembered and devoured, as the rest were: but as the Lion ran towards him to tear him in pieces, he knew the man, and laid down his ●…ares, and wagged his tail, fawning upon him like a dog with all the kindnes●…e he could use: Then the poor slave that looked to be devoured, and was almost dead for very fear at the fight of the Lion, gathered his spirits to him, knowing him to be the same Lion with whom he lived in the cave: and renewing old acquaintance, stroked the Lion gently with his hand upon the back, and made as much of him as he could: After the slave and the Lion had thus courteously entertained each other, to the great admiration of the Emperor and all the people, whose minds were diversely drawn to see so strange a thing, some saying the Lion was enchanted, others alleging other causes, according to the inclination of their conceits; the Emperor called the man to him, whom the Lion followed like a dog, & asked him how this strange matter should come to pass: the slave told him all the manner of it, as hath been said: whereupon 〈◊〉 the petition of all the people the Emperor pardoned him, and gave him the Lion, who waited upon him whithersoever he went.   

CHAP. FOUR  
The gratitude of an Eagle, and of a Dolphin: of a Roman Cens●…r, and his Host. The rare modesty of Cato sent to govern Spain: of Collatinus: of Regulus: of Cincinnatus the Dictator, etc. Pride derided in Teribarus the Pe●…sian. The Contemplative life preferred before the Civil. Illustrated both by the authority of 〈◊〉 asti●…ns Philosophers, and other later examples.  
THe like examples of love and friendship hath been found in fowls of the air; and that which is more strange, in fishes of the sea. Philarchus reporteth a history of a boy that had a great pleasure in birds: among 
A●… Eagle  the rest he took a singular delight in a young Eagle that was given him, which he fed and cherished very carefully, and cured him also being sick: and when the Eagle was fully grown, and had lived a good time with this boy, he showed many signs of mutual love to him: for when the boy happened to fall sick, the Eagle would continually sit by him; when he slept, the Eagle would also sleep; when he waked, the Eagle would wake; and when he would not ●…ate, the Eagle would abstain from meat. And afterward when the boy was dead, and carried forth upon a hearse, the Eagle followed; and when he was burned, the Eagle flew into the fire. Aelian writeth of a singular love of a Dolphin towards a boy; this 
A Dolphin  boy being very fair, used with his companions to play by the sea side, and to wash themselves in the water, and practise to swim. A Dolphin fell into great liking with this boy, above the rest, & used very familiarly to swim by him side by side: the boy, though at the first he feared the Dolphin, grew by custom so familiar with him that they would contend together in swimming each by other: and sometimes the boy would get upon his back, and ride upon the fish as though he had been a horse: insomuch that the Dolphin would carry him a great way into the sea, and bring him to land again in the sight of all the people of the city adjoining, wherein they took great pleasure: it chanced at last that the boy lying with his belly close to the Dolphin's back, the sharp prick (which those fishes have) rising out of the midst of his back ran into the boy's belly, and killed him: The Dolphin perceiving by the weight of the boy, and by the blood which stained the water, that he was dead, swum speedily with all his force to land, and there laid down the dead boy, and for sorrow died presently by him. These examples may make many men seem more brute than beasts, that perform things appertaining to virtue more effectually by the instinct of nature only, than they do by nature and reason joined together. Many will use honesty so long as it serveth their turn to be honest; but when to be honest will no longer serve their turn, then farewell honesty. In this general confusion of things and depravation of manners, we may say with the wise man; Quos fugiam sc●…d: quos sequar non video: whom to avoid I know, but whom to follow I see not.  
Examples of virtue in these corrupt days are so rare, that he which will seek for a faithful friend, or a man endued with virtue and honesty, must be d●…iven to seek for him as one sought a good man, by the report of Marcus Aurelius. The Emperor Marcus Aurelius maketh report of a custom among the ancient Romans, to send once or twice every year their Censors into the countries under their dominions to see how the laws were executed, and how justice was done: One of these Censors coming to a town in Italy, commanded his host of the Inn where he lodged, to call 
A witty bo●…  the good men of the town unto him, that he might understand by them how justice was ministered. This man, being wiser peradventure than the Censor, goeth with his message into the Churches, to the graves and sepulchres of such as in their life time were of most estimation among the people for their virtue, and were dead many years before; and calling every man aloud by his name, haet old them the Censor commanded them to come to him; and returned home again: The Censor looking long for their coming, asked his host, whether he had done as he commanded him: who answering him that he had done it; the Censor willed him to go again, and hasten them away, and to show them of his tarrying: The host goeth again to the Churches, and to the tombs and graves, and with a loud voice calleth them, as he did before, and returneth to his house again: the Censor waxing angry for their long tarrying, sent for his host, and enquired of him the cause, and who they were to whom he had spoken: You commanded me (saith he) to warn the good men of the towneto come to you; the pestilence and civil wars hath consumed long since all our good men, so that I was driven to go to the graves and sepulchres of the dead, none being left alive worthy of that name. Such search must be made in these days for such a man under the ground among the dead, being hardly to be found above among the living. We are not to say with him; Our civil wars and pestilence have consumed all our good men: but the iniquity of this time, having turned the virtue and simplicity of former ages into vice and dissimulation, and the traducing and counterfeiting of strangers manners and fashions, hath as a pestilence, infected and corrupted our manners left to us of our forefathers, that hardly a faithful friend or an honest man is any where to be found: but Seneca saith, It is very good to follow the steps of our forefathers, if they have led the way well: for lands and riches and other vanities have gotten away the reputation; virtue and honesty is out of 
Lamblicu●….  request: whatsoever is had in reputation increaseth; but that which is had in contempt, and not regarded, diminisheth. 
In pretio pretium nunc est: dat census honores;  
Census amicitias; pa●…per ubique jacet.  
Price is held precious, wealth doth honour buy:  
Wealth begets friends, the poor doth each where lie.   
If a man unknown be named, the question is by and by whether he be rich, what living or lands he hath; and thereafter he is had in reputation, or in contempt: no man asketh whether he be honest, whether he hath virtue, learning, or knowledge, as though they were things of none account, not worth the enquiring for, which maketh men so careful to get the one, and so negligent to come by the other: Riches and possessions 
〈◊〉  have afflicted the manners of the world, and so overwhelmed the common wealth, that is 〈◊〉 in her vices as it werein a sink. Virtue is supplanted, and vice sown in her place: the name of virtue and honesty is of many desired, but of very few deserved: and they that be worthy of that name, except they have great store of goods and land, they have no grace among men. Callimachus the Poet said, that riches without virtue, doth never give reputation to a man, but virtue without riches giveth him some credit: but now we see it fall out clean contrary, for riches without virtue giveth great reputation, and virtue without riches giveth none at all. 
Et genus & formam regina pecunia donat.  
Queen money gives both birth and beauty. And again  
— quidvis nummis presentibus opta,  
Et ven●…et.  
Wish what thou wilt & present money will purchase●…   
In no time it could be more truly said tha●… in these days: Virtus post 〈◊〉; Virtue after money.  
For he that is of great lands or riches though he have no virtue nor learning, yet he is wondered at, as if he were some Heroes or divine thing: and yet in time passed among the ancient Romans poverty was a sound praise and true virtue. Riches and possessions are preferred to honourable places, and are set at the upper end of the table: but virtue and learning is thrust down behind the screen: ubi multum de intellectu, ibi parum de fortuna: as if he should say; They that be most rich in the goods and gifts of the mind, are commonly most poor in the goods of the world: to no time the Poets saying could be more aptly applied; 
Non facile emergunt, qu●…rum virtutibus obstat  
Res augusta domi:  
They do not easily rise, that have small means.  Our manners are so contrary to those of former ages, that the world seemeth to be turned upside down: which will easily be perceived, by comparing some few examples of other ages with our time. A Lacedaemoni●… was sent Ambassador to make league with the king of Persia: and finding his great estates playing at dice, he returned home leaving his ambassage undone: and being asked at his return, why he had left those things 
The contempt of dice-players  ●…done which were given him in charge by the commonwealth: he answered, that he thought it would be ignominious to his country to enter into league with dice-players.  
And this is no less to be noted, that a Censor of the Romans put a Senator of Rome out of the Senate, because he kissed his wife in the sight of his daughter: But where is this modesty become among Christians, that was looked for of this Heathen? The severity of such a Magistrate was never more necessary than now, who should find plenty of other manner of matters to reprehend. 
A custom in China.  In China at this day if any man bring into their country any new fashions of garments or manner of ●…tire, other than hath been used of antiquity, he suffereth death. In the country of Licaonia none might wear but one garment in one whole year: and if any need a new garment he must not only have leave, but also show wherewith he would buy the same. In that country there must be no new inventions: if any devised 
Against new 〈◊〉.  any new fashions that differed from the ancient manner of their country, the deviser was banished, and the device abolished: neither would they suffer any perfumes among them, affirming it to be no less in famie to a man to be perfumed, than to a woman to be manifestly ●…chast of her body. As there was wont to be contention of virtue and modesty, so now is it of quaffing, of pride, of vain attires, and gestures. When Agesilam king of Sparta, sometime the most flourishing commonwealth of the world; went into Asia, & saw their timber square that was in their buildings, he asked whether their 〈◊〉 did grow square; and when answer was made that dry grow round, but were made square by art: And would ye (quoth he) make them round if they grew square●… noting their superfluous curiosity. What would these men say, if they lived in these days, not to see the excessive sumptuousness of buildings only, and houses, which should not be decked and set forth with stones and pictures, and such like toys, but with the 〈◊〉 of the inhabitants; but also the pride and 〈◊〉 〈◊〉 variety of fashions in attires and manners; not 〈◊〉 some round things square, but rather by their vain ●…riosity and niceness bringing all things out of square●… (The Theba●…es had a Law, that no man should make a 
An excellent law.  house for himself to dwell in, but he should first make his grave.) If they saw the quaffing and carousing commonly used until they be ready to rumble under the table: the licentious covetousness, blasphemica, and all manner of luxuriousness: all allowed for good, as things commendable, that beget a reputation to those that exceed the rest? The Emperor Adrian 
Against foreign manners.  would say, that there is not any thing that more doth offend a Commonwealth, than to infect the same same with strange and unaccustomed manners, which occasioned him to make a law of reformation both for eating superfluous meats, and also for wearing of garments, either too many or too costly. The Re●…sians had a law, that whosoever brought into their country any strange or new manners and fashions, he should lose his head. In Rome maids and wives were forbidden to drink wine, and men to buy musk, amber, or any perfuming smells; where it was as ordinary to punish them that did use perfumes, as women that were found drunkards. The Emperor Vespasian having his pen in his hand, ready to sign a dispatch which he had given a Roman knight, and feeling him smell of perfume, he not only revoked his grant, but with many threats banished him out of his presence. 
Bene olet, qui nihil olet. 
Mart.   
Non bene ●…let, qui bene samper ●…let:  
Best she doth smell that scents of no perfume.  
She worst, that to smell sweetly doth presume.  But now wives and maids will not only accompany men in their carousing, but men in perfumes labour to exceed women, and be more careful to smell sweet than to live well: And what can be more loathsome than for a man to have his garments perfumed with sweet favours, and himself polluted with stinking vices 
Seneca.  and foul conditions? The luxuriousness used in feasts and garments is a sign of a sick commonwealth; and when men have wasted all their own, they seek to be master of other men's: many of which things chiefly come to pass by evil examples worse followed, brought from foreign countries, and lache peradventure of sufficient reprehension by those, whose charge is publicly to rebuke and cry out upon the generality of vices, never more used: But it happeneth to many of these men now adays, as it doth to him that cometh into the sight of a Wolf, whose property is to take away his voice; where of came a common proverb, Lupus est in fabula, when some thing is spoken that every man may not hear: But now it may be said of many of this sort, Lucrunest in fabula: for the desire of gain and promotion maketh them ho●…rse, and draw in their voice when they should reprehend 〈◊〉 lest they offend. And in truth the generality of all manner of vice is so crept into almost all estates, that a man may more safely and with less blame live viciously than reprehend vice.  
Among other virtues which the Heathens carefully observed, they used great modesty and temperance in their manner of life, and had worldly pomp and vanity in contempt, as things repugnant to felicity. When the elder Cat●… was sent by the Romans to govern 
Rare modesty in times of old.  Spain, he was attended upon but with three servants; the coverlet of his bed was goat-skinnes: he contented himself with the same wine and meat that the ●…riners provided for themselves: which kind of life, by his accustomed frugality, was as pleasant unto him, as all the pomp and delicates used by the great estates of other ages. The Romans sent messengers to Colati●…s to come to Rome, to take upon him the government of the Roman Empire; whom they found sowing of corn in the fields: this man, after he had overthrown his enemies and won a great victory, for which he triumphed after the manner of the Romans, yielded up his office, and returned to his plough again. This man (saith Valerius Maximus) may be a comfort to poor men; but much more he may teach rich men how unnecessary a thing the careful getting of riches is to the obtaining of sound praise and felicity, he might also have said: Regulus making wars in Africa (after he had won many victories upon the Carthaginians, and understood, that for his good service the Romans prorogued his government for another year) he wrote to the Consuls, that his bailiff of husbandry, which was but of seven acres of ground, that he had in the country, was dead, by means whereof his hired servant had taken away the things that belonged to his plough, and was gone away; and therefore he desired them that one might be sent to supply his place, lest his husbandry being neglected, he should not have wherewith to maintain his wife and children: which when the Consuls had delivered to the Senate, they appointed a new bay life to manure his land, and provided for his wife & children, and caused those things which he had lost, to be paid for out of the common treasure Cincinatus likewise, being made by the Romans Dictator, which was the highest dignity in the Roman Empire, an office never used but in great necessity, was by them that were sent for him found at plough in the fields: & understanding the matter, he caused his wife to fetch his gown, and shaking off the dust from his garments, he went with them presently into the city without any more curiosity, where he was received by the Senate with great honour. Contempta tempore sape crescit 
Glory despised in time increaseth.  gloria: and after he had overthrown his enemies, and brought all things into good order, which was done in twenty days, he gave over his office. This man likewise had but seven acres of ground to live by, whereof three he lost, which he had laid in pledge for his friend: and paid out of this little land a fine for his son for want of appearance at a day appointed: and yet with the four acres left he maintained himself and his family, and for his virtue and worthiness was made Dictator: He would now think (saith valerius) that he wanted elbow room, whose house should contain no greater circuit than Cincinnatus domains. These men set their felicity in virtue, and not in riches, nor in honour and glory, and yet both followed them. In this time the worthiness of men was measured by their virtue, and not by their riches and honourable estate; which was the causes the Romans made so many notable conquests of sundry nations, to the great enlarging of their dominion. They that follow virtue as their guide, shall have fortune for their companion. Anaxarchus the Philosopher showed a notable example of magnanimity, when by the commandment of Ner●… he was taken prisoner, that he might reveal a certain conspiracy made against him: as he was led towards him for the same purpose, he bit off his tongue, and spit it in the 〈◊〉 
〈◊〉 perform the works of Christians.  face, knowing that by torture he should be compelled to discover the rest. These men, though they believed as heathens, they do the works of Christians; but we believe as Christians, and do the works of heathens: and if we exceed them in curiosity of attires, and formality of manners, they went beyond us in good life and conversation.  
Let the brave men and jolly fellows of these days, that glister in gold and silver, and think themselves graced by their tragical habits and gestures, as the only paragons of the world, and them that are wondered at and accounted happy by their great trains and troops of followers, and them that set their felicity in dainty and delicate meats, and spend whole days and nights in banqueting and quaffing; let these men (I say) leave to ●…latter themselves, and with an upright judgement indifferently examine themselves by these men, and compare Cato's virtues and the rest with their vanities; these men's frugality and modesty with their excess and luxuriousness; these men's temperance with their licentiousness; the simplicity of habits, and finglenesse of their life that governed kingdoms, and triumphed over nations, with the pomp and pride of this age, and with their lascivious manners and effeminate attires, that pass their time in courting and carousing. These things duly considered, our gallants must needs let fall their peacocks tails, and wish that some of Argus eyes were restored into their heads, whereby they might be more provident, and better able to discern between the others virtues and their vanities, that diverteth them from felicity: who then would exclaim upon the iniquity of this time, that will yield them no examples to follow. And those men that be so careful to beautify their bodies with brave attires, leaving their minds soiled with foul vices: and they that aspire to honourable places without virtue, 
A fit 〈◊〉.  seem to me to be like them that wash their face with fair water, and wipe it with a dishclout. There was a Persian called Teribarus, who so greatly delighted in brave attire, that on a time having apparelled himself in very costly garments, more meet for a Prince than for him, set out with pearl and precious stones, and diverse kinds of jewels and furniture, such as women use to attire themselves withal, thinking thereby to increase his reputation above the rest: the King Arta●…erxes had no sooner espied him, but he fell into a great 
Pride derided.  laughter; and turning to him, said, We give thee leave as an effeminate man to use women's delights, and as a madman to wear Prince's apparel: as if he should have said, that to hunt ambitiously after honour and reputation after the custom of many, is rather worthy of laughter than of anger: and that it is a kind of madness to aspire to honour and reputation by any other way than by virtue, which rather flieth away, than followeth after them that seek for it. Divitum & prapatentum feda mollities, malorum ●…mnium foams & scaturigo. Many 〈◊〉 advanced to estimation and honourable estate through their great riches and possessions, and other by favour without merit, that were but yesterday of no account, and of base parentage: but very few rise to honour by the worthiness of their virtue.  
And such men being so suddenly exalted, do many times as snails do when winter is past, who feeling the heat of the sun, thrust out their neck and horns out of their shell in a stately sort, and are fearful to little children: even so, many of these new men that lur●…ed obscurely, and lived without reputation and ver●…e, finding themselves advanced suddenly to high and unlooked for estate, abusing the favour of the Prince, carry up their heads aloft, grow proud, and look big, as though they would be terrible to all the world: 
Asperius nihil est humili, cum surgit in altum:  
None look so big as beggars being raised.   
One marvelleth that seeing men are called men, and live by their mind, and not by their outward form, that they are so careful to deck their bodies, and so negligent to adorn their minds. Where great care is had (saith Cato) to deck the body, there is great carelessness and little regard of virtue. If Diogenes were now living, he must have a torch to seek for a man at noon days; for he would hardly find such a man as he looked for with a candle. But to return from whence I digressed. By the exercise of these and the like virtues, the Heathen thought they might attain to felicity: for to live according to nature they thought was sufficient to live happily, because by nature we have an inclination to virtue, though not made perfect without exercise: but they knew not how our nature was corrupted by the fall of our first parent, by which we can do nothing that good is without God's holy spirit: neither can fortune give us any help to it, avaine name among the Heathens given to those effects, whereof they knew not the cause proceeding by the providence of God. There was found engraven in a precious stone called Topaz, these words in old Roman letters: 
Natura deficit, Nature fails.  
Fortuna mutat●…, Fortune changes.  
Deus omnia cernit, God seeth all things.  Which words against the Philosophers, that thought the way to felicity to be, to live according to nature whereto they would have the help of fortune, may be thus applied, by the defect of nature: by the mu●…abilitie of fortune: without the providence of God, no man can attain to felicity. For our nature being degenerate from his first perfection and estate to wickedness and corruption, and fortune (as they call it) being variable and uncertain, void of all constancy, we have no means to come to felicity without God's providence & grace: and to think that a man may be able to attain to it by his wisdom, is extreme arrogancy and mere folly. Patrarke saith, To believe that thou art wise, is the first degree to foolishness: the next is to profess it. By this 
Observation.  which hath been said, it appeareth that the felicity of man consisteth not in the action of moral virtue, as the Philosophers would; for that is not his end: but the end of man, is the glory of God; to know and worship him, which is also his proper action: for unstable and uncertain are all humane matters, not only in the minds and actions of private men, but in Monarchies also and kingdoms: to day they flourish and seem to be in great security, to morrow they decline and fall into thraldom and misery: another time they return again to their former estate: thus continually prosecuting their periods, even as the heavens that go round, always moving, and in circular sort returning where they began: so by virtue they are raised up on high, and by vice following (as it were by a necessary succession) they are thrown down again. 
Virtutum soboles pax est, at copia pacis,  
Vbertas luxum peperit, luxuriabe●…,  
Bello pauperies sata:  
The off spring of virtue's peace, plenty and increase,  
Which are the fertile issue of long peace,  
Beget excess, excess begets hostility,  
And war the parent is of poverty.   
And thus it fareth with the condition of men, that adversity springeth of poverty, and prosperity of adversity. 
Plin.   
But though the Philosophers exalted so highly moral 
The life 〈◊〉 preferred before the civil.  virtues, and the actions and operations of a civil life, as that wherein the felicity of man consisteth: yet they preferred a contemplative life before it, as a thing wherein was a more perfect felicity, excelling all other operations and actions of man, and bringing him to a most perfect and exact felicity, and beatitude: for all operations or works, receive their perfection from the powers and faculties from whence they proceed, and from the subject whereupon they work: so as the perfection of the power or faculty that worketh, and of the subject upon which it worketh, maketh the operation or work more or less perfect, as the power and subject hath in them more or less perfection. So we say, that the operation or work of the sight, is more perfect than the operations of all other senses, because it cometh from a power more perfect, and is more pure and subtle. And the art of a black Smith is less perfect than that of a gold Smith, because the matter whereupon he worketh as his subject, which is iron, is less perfect than the matter which is gold, upon which the gold smith worketh: so the operations of the understanding, proceeding from the most perfect power of all other, & working upon an object most perfect, which is substances abstract and divine, must needs be the most perfect operation, which is nothing else but the contemplation of divine substances. But the operations of the senses are not pure, but are mixed with pain or lack: as to eat, endureth no longer than we suffer the pain of hunger, or have need of meat; so that the pleasure of eating is joined with the pain of hunger; and likewise of all the other senses. The operations also of a civil life are not pure and simple, as are the operations of the understanding, which is a power void of all matter: but they are full of perturbations & troubles, and affections, far from the delight and quietness of a contemplative life. For all our operations and actions, and likewise the exercise of moral virtues, are full of travel and weariness: the troubles and unquietness of the wars wherein men exercise fortitude, is known to all men: likewise the endless labours both of body and mind, that is in government in a commonwealth, by exercising justice, liberality, prudence, temperance, and other virtues, is apparent: and all our travels and labours, whether it be in wars or peace, is to enjoy quietness. As one said, every motion is to rest: and if we see a man withdraw himself from public affairs, and from meddling with worldly matters, to a private and quiet life, all say with one voice, that man is happy that leadeth a secure and quiet life, free from worldly cares, and troublous affairs of the Commonwealth: by which we confess, that we judge a peaceable and quiet life to be the end of all our travels: so that the felicity of man seemeth in our own judgement to consist in a quiet life, free from worldly cares and troubles: and forasmuch then, as such quietness is in no kind of life to be found, but in a contemplative life, then in must rest the felicity of man, after the Philosophers. The contemplative or studious life also is not only to be preferred before the active and civil life, by the excellency of the subject whereupon it worketh, that is, divine things, & the vacancy of worldly cares & troubles, but also that it is of such condition that fortune hath no power over it, as it hath over other states of life. 
Fortune hath no power over the contemplative life.  A small provision serveth his necessity, he is free from all fear of loss of goods, and from any great care of keeping that he hath, because his riches is in his mind, he carrieth all his goods about with him, and is content with himself. And therefore (say they) a wise man that giveth himself to contemplation, though he be placed in a most solitary place or wilderness, yet he is happy by reason of the excellency of his mind, which is occupied in despising humane matters as base things, and in beholding divine things as the Poet saith: 
Felice's anim●…, quibus bac cognascere primum,  
Inque domus super as scandere cura fuit:  
Blessed they, who these things did both know & love,  
Whoselove was with the gods to dwell above.   
But because a civil life requireth continual action, man's felicity cannot consist in contemplation, except there should be one felicity of a private man, and another of a Commonwealth. And therefore after Varr●…, man's felicity (so long as he liveth in this world) doth neither consist in rest nor in action, but rather in a mixture of both together: if there must be one felicity of a commonwealth and of a private man: for the mind cannot throughly have the fruition of perfect contemplation; until it be separated from the body. And Aristotle saith, that as a horse is borne to run, an ox to till the ground, and a dog to hunt: so a man is borne to two things; to understand, & to do: For, that nothing might be wanting to the excellency of the mind of man, by which we resemble God the great Creator of all things, he placed man as the end of the whole frame of the world, in this goodly great Theatre, not only as an inhabior of the lower part of the world under the Moon, to make one entire Commonwealth with the rest of his kind, like to that heavenly principality above; but as a certain spectator also of divine things: who by comparing things past, with things present, might foresee things to come: and know and love by his word, and work the glory of his parent. And when he should ascend up to him, he should join himself to God, and conform all the harmony of his gifts, to his goodness and glory; which by two manner of ways is brought to pass; when he helpeth and maintaineth his fellows and brethren according to his calling by the rule of God's laws: and magnifieth God in continual contemplation by prayers and thanksgiving. Therefore that the mind being fallen into the prison of the body, might raise itself up again, as it were by certain degrees to perpetual light. In man, there is from the body a continual ascending by the spirit to the inward soul: In the world, where with we are environed, from the elements and compound things, by the Aethereal substance to heaven: In man's commonwealth from kingdoms and cities to the due order of the whole course of nature; from hence to the incorporate world and God himself, as the first example and pattern of all justice and truth. For besides the incorporate world, that is above all the rest, of which all the others depend, there are three bodily worlds coupled together one with another, as it 
Three bodily worlds, concatinated.  were with a chain of gold; the greater, the less, and man's commonwealth between them both: and the contemplative life is to be preferred before the active life in this, that it resembleth God more near than the other, because it is occupied in the operations of the mind and understanding, God being understanding itself. Now if the contemplation or studious life of the Philosophers which they bestowed in the knowledge of God by his works, and by their reason and understanding, were employed to the knowledge of God by the testimony of his holy Scripture and by faith, then may it more rightly be said, that the contemplative life is more perfect than the active life: But Christian contemplation properly isto be exercised in afflictions, and to feel motions of the spirit; and not to be studious only, that resembleth rather an active life; which afflictions and spiritual motions may as well be in him that giveth himself to study, as in him that is occupied in matters of the commonwealth, as it is to be seen in David, and then may it truly be said, that such a contemplative life is to be preferred before all other kinds of life, as that which leadeth to the true felicity and beatitude or Summum bonum.  
The contemplative or studious life hath been in such estimation among men, that diverse examples are registered in histories both of Heathens and Christians, that have voluntarily forsaken the world and all society of men to lead this kind of life: to whom many strange things have happened: among the rest (by the report 
Examples.  of St. Jerome) Anthony being in the wilderness, met with a strange kind of creature or monster that resembled a little man, and a crooked nose, a horned forehead, whose lower parts ended into the feet of a goat, who brought him dates to eat: And when Anthony asked him what he was, he answered, I am a mortal man, one of the inhabitants of the wilderness, whom the foolish Gentiles worshipped, being deluted with many erroneous opinions, & called them Fauni, Satyri, and Incubi: I am the Ambassador of my companions; we desire thee to pray to our common God for us, whom we know is come for the salvation of the world: which words were no sooner spoken, but he seemed to fly away.  
One reporteth of one Paul an Hermit, that from the time he was sixteen years old, until threescore, he lived in the desert with dates: and from threescore unto an hundred and twenty, at what time he died, he was fed daily by a Crow who brought him bread, by which he lived without any other sustenance. Persius exciteth men thus to the contemplation of things, & to the love and exercise of virtue: 
Discite & O miseri, causas cognoscite rerum.  
Quid sumus, aut quidnam victuri giguimur: orde  
Quis datus: aut metae qu●…m victur: flexus & ord●…:  
Quis modus argenti, quid fas optare, quid asper  
〈◊〉 nummus habet: patriae charisque propinquis  
Quantum elargiri deceat, quex●… te Deus esse  
jussit, & human●… quâ parte locatus es in re.  
O wretches, learn the cause of things to know,  
And what we be, and why we were borne so;  
And what to overcome; what to order give,  
And in what bounds and limits we should live:  
How moderate coin, what justly to desire;  
And being possessed of money, to inquire  
What use to make of it; what we do owe  
Upon our kin, or country to bestow:  
With what endowments God would have us grac●…,  
And in what part of mortal things we're placed.   
The end of the fourth Book.    

THE FELICITY OF MAN, OR, HIS SUMMUM BONUM THE fifth BOOK.  

CHAP. I.  
Wherein the true property of felicity consisteth: The difference betwtxt the felicity of this life, and the Summum bonum: The life of Timon of Athens: divers weighty considerations touching the life of man: Of the Seaman: The life of the Husbandman: of the Merchant: Of the Soldier: Calamities of war: Of Miriam: Inhuman Cruelty of the jews: Of the Numantians: The misery of Famine: The insolency of war: Of Paris: The estate of a Soldier truly deciphered: The estate of a Lawyer: The miser●…es of a Client.  
NOw that we have showed by diverse reasons, and by the opinion of learned men, and by many examples, that the Felicity of Man, or his Summum bonum consisteth not in pleasure, nor in riches, nor in honour and glory, nor yet in virtue, or in the action of virtue: order requireth to prosecute our discourse, and prove, whether we can find out, wherein this felicity doth consist, and the way that leadeth to it. In which discourse although in par●… we will deliver our own opinion according to that talon which God hath given us; yet in the principal which is contained in the last book, we will follow the opinion of learned Divines: otherwise it may be said, 
— tractent fabrilia fabri.  
Let Smiths meddle with their Forges.   
But the greatness and difficulty of the matter doth not a little terrify me, and maketh me ready to withdraw my pen from the paper, the subject being beyond my strength to handle as it ought; and putteth me in mind of a wise answer made by Simonides the Poet to Cyrus; of whom being desired to show his opinion, what God was, the Poet craved three days respite to answer him: and when the time was expired, 
An excellent answer of Simo●…ides.  he desired double so much time more: and that being come he doubled that time also; giving him to understand, that the more he considered of God, the more difficulty he found in the matter, and the further he was from the perfect knowledge of God. So in this matter, though far inferior to the other; the more I consider of it, the more difficulty I seem to find; yet the common saying doth something animate me: In arduis voluisse sattest. We have said before, that whosoever will search for the felicity of man, he must have respect to the whole man, which consisteth of body and soul: for such part as the soul taketh in this life, and in the life to come, such doth the body take also: whether it be joys or sorrows, felicity or infelicity. And though this life in continuance is nothing, in respect of the life to come, nor can admit any comparison or proportion between them, the one being temporal, and the other without time, no more than that which hath end, to that which is infinite; yet because it is something in respect of time, whereof it is a part; we will first treat of the felicity of this life, and then of that of the life to come. But here riseth an ambiguity of no small importance, 
The Argument of the Succeeding doubt.  how we may conform and apply the things which the name of felicity seemeth to purport, and our humane nature with true and Christian felicity. For affliction for Christ's sake in this world, is the direct means to attain to the perfect felicity of the life to come: God having appointed to the godly no other passage, but through the flame and furnace of afflictions. 
Dulcia non meruit, qui non gustavit amara.  
He deserves not to eat sweet meats, that never tasted of what was bitter.   
Which seemeth to be repugnant to the name of felicity, & to our humane nature. For the felicity of this life, if we have any respect to the imbecility of our humanity, seemeth to look for a contentment, joined to the other things wherein felicity consisteth. And in afflictions and troubles, though men use patience, they hardly find contentment; that is, not to desire to be in a better estate: but the property of felicity is to satisfy his 
The true propertic of 〈◊〉.  desire, and to be void of fear. And he upon whom God bestoweth that great blessing, after a quiet life in this world, to inherit the joys of the life to come; seemeth to be more happy than he that liveth here in affliction, and enjoyeth the same heavenly blessedness in the other life. But if we cleanse our minds of our corrupt affections and passions, and look into the matter with a sound and upright judgement, we shall see, that either there is no felicity in this life, that answereth to that name, or else that affliction and such crosses as God will lay upon us, detracteth not any thing from our felicity. For seeing the difference of greatness, and distance of space, that is between things that are circumferiptible and have end, can make the less seem nothing, and bear no proportion to the greater, then à fortiori, that which is temporal and comprehended within time, and hath end, seemeth nothing, nor beareth any proportion to that which is without time, perpetual, and infinite. The globe of the earth, which for his show of greatness we call sometime improperly the world, ●…nd is after the Mathematicians computation, one and twenty thousand miles in compass and above, yet being compared to the greatness of the circumference of the eighth sphere or starry sky, it is but as a centre or little prick to the circle, to which it beareth no proportion: much less the afflictions and troubles of this temporal life, in respect of the perpetuity of the joys in the life to come, beareth any proportion, but is to be accounted nothing. And who will call him a sickly man, that in the whole course of his life hath never felt any sickness, but only one little short fit of an ague: but rather will call him a healthful man? much less can the afflictions or troubles of this life be called infelicity: or withdraw any thing from the name of felicity: because between the other there is some proportion: between this life and the life to come, none at all. But yet because the life we lead in this world, is something in respect of time, let us see whether we can find any thing in it worthy to be called felicity. And because there is a great difference not only in continuance, but also in greatness between the happiness of this life, and the life to come: we will distinguish 
Distinction betwixt the 〈◊〉 of this life and the 〈◊〉 Bonum.  between the words, and call the happiness of this life, Felicity, and that of the heavenly life, Beatitude, or blessedness, and Summum Bonum, or Sovereign good.  
In the sundry and manifold things created by God with such variety, some things he made with a simple essence, some things with life, & some other with sense; To man he gave all these, together with understanding, of whom he would be known and worshipped: he made him also good & after his own Image, and adorned him with many goodly gifts, and gave him dominion over all other creatures, and made the world for him, and gave him the use of all things contained therein; esteeming him not as his creature, but rather as his son, and discovered to him his will; which when he disobeyed, preferring his own appetite before God's commandment, by the fraud and subtlety of the di●…ell, he cast him out of his favour, and bereaved him of many of these goodly gifts and ornaments wherewith he had endowed him: and where before his life and estate was most happy and blessed, his nature was then altogether corrupted and altered; his goodness was turned into sin & wickedness, his understanding dark, and as it were covered with a cloud. All which imperfections descend from the first man unto us: but Christ the Son of God, through the special love and favour he did bear to mankind, hath reconciled us again to his Father, though without recovery of those goodly ornaments, by taking upon him the burden of our sins, and satisfying his justice in his own person. Now therefore the only means we have to attain to blessedness or Summum Bonum again, which we lost by the fall of our first parents, is by the merits and mercy 
The first 〈◊〉 to the 〈◊〉 〈◊〉.  of Christ, to return to God again: and seeing that God is the greatest and chiefest good of all things, from whom all things have their being and goodness, in him is to be sought that Summum Bonum, and blessedness or Beatitude we look for, and no otherwhere. And for as much as he made us to his own glory, and that we might know and worship him: the end and true Felicity of man in this world is, to know God, to magnify and worship him; to which end is joined the fruition and enjoying of him in the world to come, which is the Beatitude or blessedness, and Summum Bonum we seek for. But because men are commonly called happy or unhappy, according to the course of life they lead, let us examine the estate and condition of this life, and see whether we can find any thing in it, other than that last above spoken, worthy of the name of Felicity.  
Many ancient Philosophers and Wisemen, having diligently observed the nature and manner of life of all sorts of creatures of the world, and compared them with the estate and condition of men, cried out, that of all the creatures that breathed and went upon the earth, There was not any more miserable than man. Heracltt●… 
No creature more miserable then man.  moved with the like consideration, never went forth into the streets among the people but he wept, bewailing continually the calamities of men, being persuaded that all that we can see under the uppermost heaven, is nothing else but a very Theatre of misery, worthy of continual complaints & compassion. Democritus for the like cause never went forth of his house in the sight of men, but he would fall into a great laughing, esteeming all men's actions & labours mere vanities Another company there were of a more strange disposition, that would not only murmur and grudge at the nature and condition of men, but were as hateful enemies to their own kind, supposing that nature had set up man as a Butt or mark, against which she would discharge all the bullets of her wrath & indignation; among which sort of men was one called Timon a Philosopher of Athens, who 
Of Timon, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  professed himself openly an enemy of mankind, & performed it in effect. For he would never dwell or keep company among men, but withdraw himself into the Defa●…ts, and lead his life among beasts, that he might not be seen of men: and passing his time in this solitary sort, he would speak with no man saving only with Alcibiades, a valiant Gentleman of Athens, neither with him, for any love he had to the man, but for that he did foresee, he would be one day a plague & scourge to men, and specially to the Athenians. And it was not sufficient for him to abhor and detest the company of men as furious wild beasts, but he sought also all the means he could, if it had been possible, to destroy mankind: and for that purpose he set up a great many gibbets in his garden, that desperate folks and such as were weary of their lives might hang themselves: and after certain years, meaning to enlarge his little Cottage where he dwelled, he determined to cut down those gibbets for his building: and being loath the lack of them should be any hindrance to his Citizen's death, he went to Athens, and openly in the market place he caused the people to be assembled, that he might deliver some news to them, who knowing his humour that used to speak with no man, ran to the place out of all parts, expecting attentively some strange matter: when they were come together, he cried out with his hoarse voice; My Citizens of Athens, if any of you be disposed to hang yourselves, do it quickly, for I mean shortly to cut down the gibbets for my necessary building. And when he had ended his charitable motion, he departed home to his house, without speaking any word more; where he lived many years, continuing in the same opinion, detesting the miserable estate and condition of men. And when Timon perceived that death approached, he took order for his burial to be at the low water mark, in the very brink of the Sea, that the waves might not suffer any man to come near him to see his bones or ashes, and caused this Epitaph to be written upon his tomb, made Latin thus: 
Hic sum post vitam miseramque inopema; sepultus: 
Tymons Epitaph.   
Nomen non quaeras; dij, lector, te male perdant.  
After a poor and wretched life,  
here I am laid in ground;  
Reader, forbear to ask my name  
So: Thee the Gods confound.   
And as another of his condition, that lived solitarily in the woods, eschewing likewise the company of men, came to him to supper; In the midst of their banquet, O Timon (quoth he) what a pleasant supper is this, that hath no more guests but thou and I? So were it (said Timon) if thou were away: he was so hateful to the condition of men, that he could not endure the company of him, that was of his own disposition. Pli●…ie meditating upon the miseries where with man is borne, and the endless travels wherein he liveth, saith, Among all the creatures that nature hath brought forth, only man is ambitious, man only is proud, covetous, and superstitious, only desireth long life, and maketh a sepulchre wherein to be buried: and rightly was this spoken by Pliny; for other beasts neither riches do make proud, nor poverty sad; they weep not when they be borne, nor wax sad when they shall die.  
Marcus Aurelius both an Emperor and Philosopher, entering into a deep contemplation of the calamities and miseries wherewith our poor life is continually afflicted, burst out in these words: The battle of this world is so perilous, the issue so terrible and dreadful, 
The meditation of M. 〈◊〉.  that I assure myself, if any old man should come out of the earth, and would make a true discourse and declaration of his life, from the time he came forth of his mother's belly, to his last breath, and that the body would recite all the pains it hath suffered, and the heart would discover all the conflicts of fortune, all men would be astonished at the body that had suffered such things, and at the heart, that had in such sort languished and dissembled, whereof I have had experience in myself, and will freely confess it, though to my infamy, but in time to come it may be profitable to some others: In 〈◊〉. years that I lived (saith he) I would needs prove all the vices of this life, & make proof whether the wickedness of man might in some sort be satisfied. And after I had seen all, I found that the more 
The imperfections of man since his fall.  I ate, the more hungry I was: the more I drank, the more I thirsted: the more I slept, the more I desired to sleep; the more I rested, the more weary I was; the more I had, the more cou●…tous I was; the more I sought, the less I found: and to conclude, I never had thing in my possession, that was not sometime troublous to me, and by & by I desired some other thing. S. Chryso●…some being in admiration, after he had with great compassion bewailed the calamities of men, and the darkness wherewith they are overwhelmed, pronounced with a loud voice; I wish that I were placed in so high a tower, that I might behold all men, and that I had such a voice, that it might be heard over all the earth, and understood of all people; that I might with a shrill cry speak thus with King David: O ye children of men, how long will your hearts be hardened? and not without cause; for he that will behold with a sound judgement the estate of the world in these days, what fraud and deceit, what dissimulation, blasphemies, adulteries, licentiousness, wars, effusion of blood, rapines, ambition, covetousness, malice and such like, wherewith the world is as it were drunk, may think that the time is at hand, whereof the Prophet Esay spoke in such detestation, Your iniquities have made a division between you and your God; your sins have hidden their face before you, that it might not hear: for your hands be soiled with blood, your fingers with iniquity, your lips have uttered lies, and your tongue wickedness: there is not one that calleth upon justice: no man judgeth according to equity: they conceive felony, and are delivered of iniquity, they have disclosed eggs of Aspis, and have spun the cobweb of a Spider: he that shall eat of their eggs, shall die; he that shall break them, forth will come a Basilisk: their feet run to evil, and they make haste to shed innocent blood: their thoughts be wicked imaginations, truth is thrown down the streets, and equity cannot enter in; our wickedness is multiplied, and our sins witness against us.  
When the Preacher had considered the vanities of the world and miseries of men, he said thus, Wherefore I judged those that are dead, to be more happy than such as be alive: yea him that is yet unborn, to be better at ease than they both: because he seeth not the miserable works that are done under the sun. Silenus saith, that the greatest gift which God gave to man was, not to be borne: the next to that was, to die as soon as he was borne.  
Plato that divine Philosopher entering into the due consideration of the miseries of this life, Knowest thou not (saith he) that the life of man is no other thing but a pilgrimage, which wise men pass with joy, singing heartily when they see the necessity of their approach to the inevitable end thereof? Knowest thou not, that man in his greatest part, consisteth of the soul, that is enclosed within the body as in a tabernacle, wherewith nature hath environed us, not without great pain and trouble; and if she bestow upon us some little good things, they are hidden, and of small continuance, and are seasoned with bitterness and pensiveness; by means whereof, the soul feeling grief, desireth the heavenly habitation, and wisheth for the fruition of the joys there? Consider that the departure from this world, is nothing but a change from evil to good. But come hither (saith he) from his nativity to his grave, what kind of misery is there that he suffreth not? whether it be of poverty, of heat, of cold, of whips, of stripes, even before he can utter his conceit? what other messenger or better t●…ouchman can he have of his miseries, than his weep, cry and sighs? when he hath digested so many evils, and come to be seven years old, he must presently have tutors and masters to instruct him in learning; when he is further grown, 
The estate of man's life.  and become a young man, he must have reformers and masters, more severe and stern, the better to tame and accustom the heat of these young folks to labours: that being done, hair beginneth to cover his face, and then he is come to be a man; and yet this is the time that he entereth into his trouble and unquietness of mind: Then he must frequent public places, he must haunt companies that be as touchstones to know both good and evil. If he be honourably descended from any Noble house, he must take upon him a thousand enterprises in the wars, offer himself to an infinite number of perils, hazard his life, shed his blood to die in the bed of honour: otherwise he shall be accounted a carpet knight, an effeminate man, and had in contempt. If he be of base condition, and called to the exercise of handicraft, he must then also run into a thousand labours, travels, and perturbations both of body and mind: he must labour day and night to get wherewith to live with the sweat of his brows: and for the most part, howsoever he employ his labour and diligence, he can hardly provide for his necessity. But let us run over briefly some of the principal estates or trades of life, and see what opinion is holden of them, and prove whether we can find any that are content with their estate; but rather hath sometime or other found fault with it, and hath been weary thereof, and wished for some other, which is so far from felicity, that it ought rather to be accounted misery.  
Let us begin with seafaring men, who be in continual 
The estate of the Seaman.  peril both day and night; their habitation is as a prison: their manner of life is not much unlike to the same: they are always as vagarants, & in continual exile, for the most part without rest, tossed up and down with the wind and weather, in danger of ●…ockes, and to be buried in fishes bellies. Bias one of the sages of Greece, doubted whether he should account these kind of men among the dead or among the hu●…g: and Anacharsis said that there was but two or three fingers breadth between them and their death, meaning the thickness of the boards. And though some become Masters of many ships, and are accounted happy by reason of their riches that way gotten; yet that happiness is not much to be regarded that hangeth upon ropes.  
And if we look into the life of husbandmen, which 
Of the husbandman.  at the first sight seemeth pleasant, quiet, simple, without guile, and happy, and such as patriarchs and Prophets have made choice of, as that which hath in it least fraud & deceit: and also great Emperors have forsaken their stately Palaces, their Pomp and Dominion, to give themselves to the planting of gardens and orchards: yet he that will look throughly into the matter, shall find that among these roses, there be many thorns: for when God cast man out of Paradise, he sent him abroad as an exile; saying, The earth shall be cursed for thy sake, thou shalt eat thereof with travel all the days of thy life: for it shall bring forth thorns and thistles, and thou shalt eat the herbs of the earth: with the sweat of thy brows thou shalt eat thy bread, until thou return to the earth again, from whence thou camest: and who hath more experience of that the Lord spoke, than those poor souls, who after they have laboured in the fields day after day, tilled & sowed their ground, endured the rigour of the heat and cold, and sweat as it were water and blood, in the midst of their hope to gather the fruits of their travel, there happeneth unseasonable weather, overmuch plenty or want of rain, frost and snow, mildews, and such like? Some lose their cattle, other suffer spoil of their corn, and all that they have long traveled for, in a moment by men of war, even as they are labouring in the fields: so that in place of comfort and rest, he returneth home sorrowing, where he findeth his wife and children weeping and lamenting for fear of famine: so that this kind of life is full of trouble and unquietness, always in fear of some thing or other. But let us leave the husbandmen in their labours, and see what goodness is in the traffic of merchandise: this trade of life, if we look into it superficially, 
The Merchant.  will seem to be exempt from all manner of misery and unhappiness, and to promise quietness and ease because of riches, wherein it aboundeth: a trade invented for the necessity of our life, which many wise men, as Thales, Solon, Hypocrates and others have exercised; and which nourisheth amity and love between Princes, transporting their commodities from one country to another; yet notwithstanding that trade cannot so be disguised with fair shows, but it will easily appear to him that will enter further into the view of the matter, how full of unquietness and troubles their life is, as the Poet saith; 
Impiger extremos currit mercator ad Indos,  
Per mare pauperiem fugiens per saxa, per ignes.   
To how many dangers they are continually subject, either in their own persons, or in the loss of their goods, both by sea and by land, by tempests, by pirates and thieves, and how great a part of their life many of them spend in strange countries, differing nothing from exiles, saving that their banishments are voluntary; and all this through an excessive desire of gain, which maketh them leave the pleasure and comfort of their wives and children, of their friends, and native country: and what craft (an epytheton peculiar to them in time past, but now grown more general) and deceit is used of many of that trade, their own country proverb seemeth to discover, That there needeth nothing but to turn their back to God a few years, and a little to enlarge the entry into their conscience, to make themselves rich, and to overcome fortune. But we will pass over many things that be written, and may be said of them, & conclude with the words of Saint Augustine and Saint Augustine: That it is hard for them to please God, or duly and rightly to repent them of their sins.  
But let us leave the Merchants in their accounts, 
The Soldier.  and see what happiness is in the men of War, who think themselves to exceed all others in worthiness and honourable estate, and therefore have this epytheton aptly given them, Gloriosi milites, glorious soldiers: and yet not he (saith one) which leadeth his life in the wars, but he that endeth his life well in peace, winneth both honour in this life, and also perpetual memory after his death: these men lead a very painful and dangerous life, not only by their enemies, but by an infinite number of diseases that follow the camp: they must suffer hunger, thirst, heat and cold, wind and weather, frost and snow; they watch and ward, and wake almost continually; and when they sleep, they must take up their lodging in the plain fields at the sign of the Moon. And this pains they take to imbrue their hands in the blood of them for whose preservation Christ was contented to shed his own blood. Lions, Bears, Wolves, and all other kind of wild beasts, spare to exercise their fury upon their own kind: but these use extreme cruelty, and utter all their rage upon men that Christ died for, as well as for them, not upon the Heathens only, which were more tolerable. And what be the fruits of these men's profession. Beside their own miseries which are many, as the effusion of their own blood, and that of infinite numbers of innocents, men, women, and children; burning and sacking of goodly cities and towns, spoiling and 〈◊〉 men's goods, wasting territories and fields; rapes upon matrons and virgins; profaning Temples and sacred places; making men captives and slaves, and to end in one word, all manner of impieties and outrages that men can commit, which is confirmed by the Poet: 
Nulla fidesx, pietasque viris qui castra sequuntur,  
Venalesque manus, ibi fas, ubi maxima merces.  
No faith, no piety's in those,  
That are of Mars his train.  
Their servile hands hold all as just,  
Where they can rub to gain.   
And when they return from the wars, many of the common sort that lived honestly before, by want of discipline and good example, get such licentiousness and dissoluteness of manners, that they become beggars or thieves, and so lead & end their lives in misery, of whom the Italian hath a proverb; Wars make thieves, and Peace hangeth them up. The better soldier (saith one) the worse man: but that we may the better see what fruits spring out of this profession, let us produce some examples of the miseries and calamities that men have suffered by the wars; yet not of the great number of thousands of men that have been slain in the field with the sword at one battle: or the goodly cities that have been utterly destroyed and 
Sundry 〈◊〉 suffered by the wars.  made desolate, (for those examples be infinite) but of some few that be more strange, and not so common.  
josephus reporteth, that when jerusalem was besieged by the Emperor Titus, besides wonderful things that the people suffered by the extremity of famine, as the eating of the leather of their girdles, shoes, targets, and also of their old hay: There was a rich woman had gathered 
Her name was Miriam.  together her goods into a house within the City, and lived sparingly upon that she had left: but the soldiers in short time took all away, and she could no sooner beg a morsel of meat to help to relieve her, but they would take it from her and devour it themselves: at last seeing herself ready to famish, she committed a horrible Act against nature: she took her child that she had sucking upon her breasts, O unhappy child (quoth she) but much more unhappy is thy mother! what shall I do with thee in this War, in this famine, and among these seditious people? If I should save thy life, thou shalt live in perpetual servitude with the Romans: come hither therefore (my little wretch) and serve thy mother for meat to relieve her, and for a terror to the Soldiers that have left me nothing, and for a perpetual memory of the miseries of man's life, which only wanteth to the calamities of the jews: after she had spoken these words, she killed the poor infant, and put him upon the broach, and roasted him, and ate the one half, and laid up the rest: which was no sooner done, but the Soldiers came into the house again, who smelling the savour of the roasted meat, threatened to kill her, except she brought it forth: Content yourselves, my friends (quoth she) I have dealt well with you; look how I have reserved the one moiety for you; and therewith she set the rest of her child upon the table before them. The soldiers being amazed with the horror of this loathsome spectacle, stood silent, unable to speak a word: but the woman chose beholding them with a stern and sturdy countenance; What now my friends (quoth she?) this is my fruit, this is my child, this is my fact; why eat ye not? I have eaten before you, are ye more dainty or scrupulous than the mother that brought him forth? do ye disdain the meat that I have tasted before you, and will eat the rest, if ye leave it? The soldiers were not able any longer to endure this lamentable sight, but went trembling away, leaving her alone with the rest of her child.  
In the time of Traiane the Emperor, the jews rebelled, in which Wars the jews not content to have slain the Romans, but brought also their 
Inhuman cruelty in the jews.  dead bodies to the shambles, and there quartered, cut them in pieces, and sold them by weight, and ate them with as good appetite as if they had been Hens or Feasants: and further, adding one cruelty to another, they brought forth certain Romans which they had in prison, and made wagers one with another, a denier or a point to strike off the head of a Roman at a blow. They would flay the Romans quick, and tanne their skins for leather: and further to disgrace them, they would cut off their privy members, and toss them as a ball in the market place. The greeks and Romans that were in all places slain in these Wars, were reported to be five hundred thousand, which cost the jews so dear, that if the dead had been living, they would have thought themselves sufficiently revenged. After the Emperor 〈◊〉 had killed his brother Geta, and was in possession of the Empire, the Praetorian soldiers finding themselves rich by the rewards of Bassianus, and their enemies subdued, went into Rome, and entering into the houses, slew all persons with whom they had any unkindness, and upon wagers would kill a whole kindred, until they had left no person in whom any remembrance might remain.  
The people of Numantia in Spain were driven 
In the Numantians.  to such extremity when Scipio besieged the City, that they would hunt after the Romans, as men do use to hunt after a Hare or Dear, and eat their flesh, and drink their blood as hungerly as if it had been Beef or Mutton: they would vow to their Gods not to break their fast but with the flesh of a Roman, nor to drink wine or water until they had tasted of the blood of their enemies which they should kill: so that none of the Romans were taken prisoners, but when they had killed any of them, they would flay him, quarter him, & weigh him in the shambles, and sell him more dear being dead, than his ransom would yield being alive. When Scipio perceived the great harms the Romans sustained by those desperate men that would accept of no reasonable conditions, nor commit themselves to the clemency of the Romans: who would answer, that seeing they had lived so many years in liberty, they would not now die slaves: he remooved his camp something farther from the town, and entrenched them so straightly round about, that no victuals could come unto them: Then was there great cries of the women within the City: lamentable complaints made by the Priests to their Gods: and shrill and pitiful exclamations made by the men to Scipio, that he would let them come out to fight like men of War, and not to destroy them by famine like cowards: O Scipio (said they) thou that art a noble and valiant young Roman, dost not advisedly consider what thou dost, nor they that give thee counsel: thus to keep us in, is but a policy of War, but if thou overcome us in battle, thou shalt then win to thyself immortal fame and glory. But when the Numantines perceived that Scipio would not be removed from his resolution, after they had endured the siege a year and seven months, the young and lusty men assembled themselves together, and killed all the old men, women and children, 
Desperate resolution.  and brought all the riches of the City, and Temples, and heaped them up in the Market place, and gave fire to all parts of the City, and then poisoned themselves; so as the Temples, Houses, Riches and People of Numantia ended all in one day, leaving to Scipio, neither goods to spoil, nor men or women upon whom to triumph. When Scipio entered the City, and beheld this lamentable spectacle, not without shedding tears: O happy Numantia (quoth he) the 
Conquered, but not overcome.  Gods would thou shouldest one day have an end, but never to be overcome. The Danes under their King Hading making War in Suecia, in the winter suffered a wonderful famine: for being so straightly besieged by Vffo King of Suecia, that they had no means ●…o proceed further in their enterprise, nor yet return into their country: when their victuals were all consumed, they were driven to eat the herbs and grass in the fields, than the roots and barks of trees, 〈◊〉 when all their Cats, and Rats, and Horses were consumed, they that were left alive, killed many of their 
The misery of famine.  own fellows and ate them. And the Caliguritans, when Pompey besieged their City so straightly, that all things were consumed that might serve them for meat, they ate their wives and children. Among the rest of the infelicities and miseries that ensue of the Wars, this is not the least, that Olorus King of Thracia, when he had subdued the Daces, compelled all the men to be servants or slaves to their wives, in token of extreme servitude, & of the most spiteful disgrace and ignominy that he could devise to inflict upon them. And this was no less spiteful, that Attilus King of Suecia made a Dog King of the Danes, in revenge of a great many injuries received by them. And Gunno likewise King of the Danes made a Dog King of Norway, & appointed Counsellors to do all things under his title and name. But the Emperor Frederick the second used a more moderation, when he had overcome the people in Hungary: We have (said the Emperor) done a great work, but now there remaineth a greater work, that we overcome and master ourselves; that we make an end of our covetousness and desire of revenge: words worthy of an Emperor. Marcus Aurelius noting the infelicity of these kind of men among the Romans, saith; After our men of War are gone out of Rome, they neither fear the Gods, nor honour the Temples: they reverence not the Priests: they have no obedience to their Fathers, nor shame to the people, dread of justice, neither compassion of their country: some rob the Temples, others break up doors: the nights they pass in plays, the days in blasphemies: to day they fight like Lions, to morrow they fly like Cowards: some rebel against their Captains, and others fly to the enemies: finally, they are unmeet for all good, and meet for all evil: and therefore, to speak of their filthiness, I am ashamed to describe them: they leave their own wives, and take the wives of others: they 
The insolency of War.  dishonour the daughters of the good, and they beguile the innocent virgins: there is no neighbour but they covet, nor Oastesse but they force: they break their old wedlock, and yearly seek a new marriage: so that they do all things what they list, and nothing what they ought. What? wilt thou I tell thee more of the injuries which the Captains do to the Cities whereby they pass? of the slanders which they raise in the Provinces where they abide? the Moths do not so much harm to the garments, nor the Locusts to the corn, as the Captains do to the people: for they leave no beast but they kill, nor orchard but they rob, nor wine but they drink, nor dove-house but they climb, nor Temple but they spoil, nor villainy but they commit: they eat, without meaning to pay: they will not serve, unless they be well paid: and the worst of all is, if they have their pay, immediately they spend and play it away; if they be not paid, they rob and mutiny: so that with poverty they are not content, and with riches they are luxurious and insolent. I heard one day (saith the Emperor) but he saw not me, a Captain of mine say to an Oastesse of his, that would not let him do in the house what he would: Ye of the country did never know Captains of Armies, and therefore know it now (mother) that the earth doth never tremble, but when it is threatened with a Roman Captain: and the Gods do never 
A Cowardly boaster.  suffer the Sun to shine, but where we are obeyed. Within short space after, this Captain went to a battle in Arabia, where he was the first that fled and left the Standard alone, which had almost made me lose the battle; but in recompense of his valiant service, I commanded his head to be cut off. Of these men one speaketh thus; 
Viviolas leges & ferro iura lacessit,  
Obterit innoc●…os, alieno pascitur are.  
God's Laws and Man's, by steel and force  
Dissolve and break they would,  
The Innocent they grieve, and seek  
To pray on others gold.   
But what need we seek so far for examples of this kind, when our own age yieldeth us more than sufficient, to prove the miseries that follow this trade of life? In these Civil Wars of France, Sanserra was so 
The siege of Sanserra.  straightly besieged, that for want of victuals almost half the people were consumed by famine: when they had eaten up all their Dogs, Cats, Mice, and Wants, they fell to the hides of their Oxen, and Kine, and Sheep: then to their leather girdles, saddles, bridles, and halters: to their purses, points, and all manner of leather garments: then they ate the hooffs of Horses, Oxen, Stags and Goats, whereof many had long hanged at their keys: when all their corn was consumed, they made bread of straw cut in small pieces and stamped in a mortar, and of a kind of tile-stones: and when all these things were spent, the rage of their hunger was so extreme, that they ate the dung of beasts: and also their own excrements: they would also seek among the dung-mixens for the bones and horns of beasts that had long lain there rotting, and eat them greedily. There were that would have eaten the carcases of dead men, but being taken with the manner, they were punished by the Magistrates: and when they were driven to this extremity, that all manner of things that might be eaten were almost consumed, they cast out of the town all those that were unserviceable for the Wars; who were without any mercy or respect of humanity most cruelly with stripes and wounds by the enemy driven into the town again: but the sight of the town was so hateful unto them, that many chose rather to suffer any extremity then to return thither again, and were slain with their shot. It was a lamentable sight to behold men, women and children like a dried corpse, nothing left upon them but skin and bone: but nothing could move the hard hearts of their enemies, so as at last they were enforced to yield up the town upon certain conditions. When the French King that now is and of Navarre besieged Paris of late years, the famine 
Of Paris.  grew so extreme within the City, that they fed upon their Horses, Asses, Dogs, Cats, Mice, Vine-leaves; and after some Writers, there died by famine above thirty thousand persons: and this lamentable History is also reported; that a Citizen having nothing wherewith to feed himself, his wife and his children, not able any longer to endure the sight of this misery, nor to hear their lamentable complaints, he first hanged up his wife and his children, and then himself. But before this was done, he tied a writing to his breast, declaring the only cause why he committed this act to be, that he was no longer able to endure this misery, and therefore he prayed God that he would forgive him this fault.  
In the same Wars, besides a great many other cruelties, which these kind of men continually exercised, they would roast their own countrymen whom they had taken, by a gē●…le fire, that they might suffer long torment before they died: some they would kill with often little pricks and blows with swords and daggers for their pastime. Others they would hang up by the chin upon pothooks, and put a little fire under them, that they might suffer a long and miserable death. To others they would cut off their privy members, and put them into their mouths. They would tear the Psalms of David and other books of holy Scripture, and thrust them into the wounds of dead men: Such as would fly 
Barb●…rous inhumanity.  into castles, when the town was won, and yield themselves upon condition & promise to have their lives saved, should be cast over the walls, and their necks broken, & their bones in such sort with the fall, that streams of blood like little rivers were seen run down the castle. There were that opened a man's breast, and took out his heart (and as they had often before wished) did eat it up. Another there was that hanged up his own son: others would open dead men's bodies, and take out their intrals, offering them in scorn to sell, crying about the city, Who would buy a Hugonits puddings? There were that cut off a man's ears and fried them in a frying pan, and ate them sweetly, and with horrible oaths & curses invited other soldiers to this banquet. To be short, they devised all the ways they could to put men to strange kinds of death, and torments not usual. Some they would burn, others they would smother to death with smoke, some they would drown; others they would stone to death; some they would cut into small pieces; others they would bury alive; some they would take out of their graves & cast them to dogs to be devoured; others they would famish for lack of meat; some they would kill with cold, others with very fear; to some they plucked out their eyes; others they would kill, because they mourned for others calamities, to bemoan and behold a wicked act with pitiful eyes, was with them to commit wickedness. But this was not sufficient for them to rage and exercise barbarous cruelty against men, women and children, and those of their own nation, except they also had used intolerable blasphemy against God: when they had an intent to commit some of these kinds of murders, that one of them might know another, their watchword sometime should be; Three times I curse God. And as they broke into a Merchant's house, where they found many books, they made a fire in the midst of the town, and burned them all, saving certain Bibles which were very fair bound and set ou●…; them they fastened to the points of their halberds, and carrying them about the town in a triumph, they cried out, Behold the truth of the Hugonots hanged, the truth of all the Devils in hell: and when they came to the bridge, they threw those Bibles into the river, crying, Behold, the truth of all the Devils in hell is drowned. The intent of these men was not to follow acitm counsel: Bellorum egregij fines, quoties ignoscendo tra●…sigitur. The end of those wars are notable, when peace is made by forgiving. And Cyrus King of the Persians was wont to say, that the works of humanity and courtifie were much more pleasant and gracious than the works of the wars: for war bringeth to men very much evil, and humanity very many goods things. These be the fruits of this glorious profession, which is exalted above all other estates of life, and the manners of them that follow it: but so far are these men from happiness, that if any estate be more unhappy than others, these seem to challenge the vanguard.  
But let us licence men of war to follow their own manners, and to enrich themselves by violence with the spoil of other men, seeing it will be no better, that we may with more safety pass thorough their pikes to another sort of men, whose profession neither alloweth war, nor they will suffer men to live in peace, as though they were borne to this end, neither to be quiet themselves, nor to suffer other men, who in a more civil sort, not like a torrent, throwing down all before them as the other doth, but soberly like a consumption, know how, not with effusion of blood out of men's bodies, but of money out of their purses, to make their gain much greater in few years by peace without shedding their blood, and endangering their bodies, than soldiers can do by the wars all their whole life, with the loss of their blood, and continual hazard of their persons: and see what happiness is in their life, who now somewhere be the only men that be reputed almost above all other 
The estate of a soldier truly deciphered.  estates! These be the lawyers that live by other men's loss, that become rich by making others poor, whose felicity bringeth other men to misery. These be they that can win castles and towns to themselves with more ease and less peril, with their tongues, than men of war can do with their Cannons. 
Lingua licet mollis, frangere dura potest.  
The tongue is soft by which we speak,  
And yet a hard thing it can break.   
But what happiness see we in their faculty, except gathering of riches, is to be happy, wherein it hath been showed before, felicity doth not consist? And yet how many years labour they must bestow day and night, in a painful study, before they can come to the sweetness of the gain they look for, themselves best know: And when they come to that perfection of knowledge in the law, to reap gain as the fruits of their travel, with what conscience they every themselves to the impoverishing and utter undoing of a great many, God will be one day their judge: but gain is sweet, which way soever it come. Sophocles saith; Susue est lucrum profectum 
The estate of the Lawyer.  etiam à mendacio. The law as it is now used in some places, is like a Chameleon, that receiveth his colour from the colour it toucheth; so the law receiveth his credit from his credit that delivereth it: for that which is law this year, is the next year many times no law: which peradventure cometh to pass by the reason that Ckanthes alleged to one that asked him, how it happened that men were better learned in elder time than now? Because (quoth he) men then disputed upon matter, but now upon words. Unhappy (saith one) is that Commonwealth where laws be used like wax, pliable to the passions of men. The abuses whereof Gerson complained in his time in the handling of holy Scriptures, may haply be applied to the handling of the law in these days. All the vigour and efficacy (saith he) of sacred divinity, is reduced to an ambitious contention and ostentation of men's wits, and to mere sophistry. Ci●…ro said, that he seemed to him in this to do more evil that corrupted the judge with speech, than he that did it with money, for that no man can corrupt a wise man with money, but with speech he may. The old Romans esteemed the judgements that were given before, to be of great moment: for they gave to the judgements that should follow of the like things (as it were) a most firm and sure example, from which they thought it an vni●…st thing to diff●…nt. And Plato saith, That Commonwealth is like to go to wrack, where Magistrates rule the laws, and not the laws ●…ule Magistrates. The number that be made rich by this faculty, are few, and yet peradve●… too many: but infinite numbers be impoverished and undone: and that cannot be a happy estate, by whose happiness other men be unhappy and fall into misery. One hath lost his matter, and evil spent his money and his time; the other that is victor, goeth away many times a loser; having spent more in the suit, than the matter is worth. For as the number (saith Tacitus) 
Tacit.  and force of diseases bringeth gain to the Physicians, so the corruption of the pleading courts, bringeth money to the lawyers. One thus noteth the abuses of certain estates. 
Causidicis, Erebo, fisco fas vivere, rapto est,  
Militibus, medico tortori occidere ludo est,  
Mentiri astrologis, pictoribus atque poetis.  
Lawyers, Hell and the Exchequer, live by spoil,  
Soldiers, Physicians and Hangmen, kill in sport.  
Astrologers, Painters and Poets lie by authority.   
There was a plain countryman not long since in 
A difficult law-case.  France, that had retained three famous Lawyers to be of his counsel, whom after he had heard debating his cause together, and received their opinions: Truly, my masters (quoth he) ye have laboured fair, for ye have left me in a greater doubt than I was before. And who takes in hand the controversy between brother and brother? who animateth and exciteth to contention the son against his natural father, the wife against her husband, and maintaineth their causes, but these men? And who serveth their turn best, but they which of all sorts of men be the worst? envious men, malicious, contentious, covetous, and uncharitable. If it be a true sign that the people be healthful, when the Physicians be poor, then is it also a true sign, that men be contentious and uncharitable, when the lawyers be rich. There hath been a common saying: Serpens, ni Serpentem ed●… draco non fiet. Unhappy are they that make the miseri●… of others, riches to themselves. These seem not to be the peacemakers to whom the kingdom of heaven promised: they call them to whom they be counseller●… their Clients; because, according to the significatio●… of the word, they pretend to receive them into their defence. But by such defenders, happy is he that hath ●…o need to be defended. If Plato's meaning be, that ●…he multitude of Lawyers as well as Magistrates and Physicians be evident signs of an evil constituted Commonwealth, then could it not to any age be more aptly applied then to this; because the one sort (saith he) showeth the people to be malicious and full of contention; the 
Tacit.  other to be gluttonous and luxurious, and given to ease and idleness. Very many laws are notes of a very corrupt commonwealth. One saith; Nimium altercando veritas 
In too much arguing, truth is lost.  amittitur. And he that will look into this age, must confess, that as commonwealths heretofore were troubled and annoyed with wicked acts, so are they now with laws. There is a common proverb, that neither: 
A proverb not more common than true.  Physician liveth well, nor a lawyer dieth well: proceeding peradventure hereof, that those have been accounted 〈◊〉 intemperate, doing that themselves which they forbid others. And these are noted diligent observers of the laws of men, & many of them negligent enough in the laws of God. Guevarra inveighing against the abuses of these days in suits of law, saith, He that would give himself faithfully to set forth the deceits, the delays, the perph●…ities & dangerous ends of suits, should find it a 〈◊〉 not to be written with ink, but with blood: Seeing if every suitor should suffer as much for the holy faith of Christ, as he endureth about the travel of his suit, 〈◊〉 would be as many Martyrs in Chanceries and other Courts of justice and record of Princes, as was at Rome in the times of persecution by the old Emperors. For 
The miseries of the Client.  to begin a suit at this day, is no other thing then to prepare sorrow to his heart, complaints to his tongue, tears to his eyes, travel to his feet, expenses to his purse, toil to his men, trial of his friends, and to all the rest of his body nothing but pain and travel. So as the effects and conditions of a suit are no other, then of a rich man to become poor; of a pleasant disposition, to fall into melancholy; of a free mind to become bound; from liberality to fall into covetousness; from truth, to learn falsehood & shifts; and of a quiet man, to become a vexer of others: so that I see no other difference between the ten plagues, that scourged Egypt, and the miseries that afflict suitors, then that the calamities of the one were inflicted by God's providence, and the torments of the other are invented by the malice of men, who by their own toil make themselves very Martyrs.  
Peter de la Primandaye thus noteth and reprehendeth the abuses of this time, in suits of law in his country of France. Cicero complaineth of his time, that many notable decrees of law were corrupted and depraved by the curious heads of the lawyers: what would he do, if he were now alive, and saw the great heaps and piles of books, with our practice in the law? If he saw that holy temple of laws so shamefully polluted, and miserably profaned; where a thousand cavils and quiddities are continually coined by such writings, according to the saying of the Comical Poet: that through craft and subtlety one mischief is begotten upon an other. But times have been when there were but few laws, because men thought that good manners were the best laws; and that natural sense, holpen with an upright conscience, and joined with due experience, was the right rule to judge by. But after that men became so skilful in suits, and that offices of justice, that were wont freely to be given to them that deserved them, became to be gainful and free from yielding any account of their doings, and set forth to sale as marchandisc for them that offered most: after that men began to spice their suits with great sums of money: after that lawyers began so greatly to gain, and slightly to consider of their clients causes, because they would make haste to another that waited for them, with gold in his hand: after that they began to write with seven or eight lines on a side, and to disguise matters with frivolous answers: after that Proctors and Attorneys, who in former time were to be had for nothing, and appointed for certain causes, became hirelings and perpetual: after that solicitors were suffered in the midst of them all to be as it were the scum gatherers of suits, with all that rabblement of practitioners, who devour the substance of poor men, as drones eat up the honey of Bees: Lastly, after that the Chancery did let loose the bridle to all sorts of expeditions, and went about to teach the judges. After these things (saith he) began to be practised, we fell into this misery of long suits, gainful to the crafty and wicked, and very prejudicial to plain meaning and good men; who many times had rather lose their right, then hazard their undoing by following a suit so long by way of justice: for that commonly we see the rightest cause frustrated by delays, by affection, or by corruption. We see how suits are heaped up one upon another, and made immortal, that nothing is so certain, which is not made uncertain: that no controversy is so clear, which is not obscured: no contract so sure, that is not undone: no sentence or judgement so advisedly given, which is not made void: all men's actions open to the slanders, craft, malice, redemptions and pollings of Lawyers: the Majesty and integrity of ancient justice lost: & last of all, that in the dealings of men nowadays, no show of upright justice, but only a shadow thereof remaineth. This evil is become so great, and grown to such extremity, that it is impossible but that according to the course of worldly things, the ruin thereof must be at hand, or at the least it is to receive some notable change within some short space. For as Plato saith, In a corrupt Commonwealth defiled with many vices, if a man should think to bring it back again to his first brightness and dignity, by correcting small faults, and by curing the contagion thereof by little and little, it were all one, as if he should cut off one of Hydra's heads, in whose place seven more did spring up. But that alteration & disorder, whereby all evil & vice was brought into the Commonwealth, must be plucked up by the roots: For an extreme evil must have an extreme remedy. And true it is, that there have been times 
Lawyers and Physicians banished.  when both Lawyers and Physicians have been banished out of diverse countries, as men rather hurtful then profitable to the Commonwealth, which argueth the same to be no happy estate. And some reason they had to maintain their opinion; because men being more temperate in their life & diet, & not so contentious & malicious in those days & countries, as they have been since, they needed not so greatly Physicians nor Lawyers. But since that time the luxuriousness and intemperancy commonly used, and the contentious and malicious minds of men grown to extremity, have brought forth a necessary use of both their skills. Of the one, to cure the disease engendered by disordered life, or some way to ease the pain: Of the other, to help minister matter of contention, and at length to decide the controversy: for such is the necessity of our humane condition, that in many things they are driven to seek remedy there, from whence their harm cometh: As the oil of a Scorpion is a present remedy for the stinging of the Scorpion. Chilo said, Comitem aeris alieni ac litis, esse miseriam. But why Lawyers and Physicians should be 
Lawyers and Physicians have one common end.  coupled together in such a congruence, I see not, except, because they have one common end, that is gain; and the manner of both their proceedings in their faculties, is by evacuation. Sine Causidicis satis olim fuere futuraque su●… urbes. And may not we say to these men, as Accius said to the Augurs? Nihil credo auguribus, qui aures verb●… ditant alienos, suas ut auro locupletent domos. But Princes, where the abuses of this profession begin to grow to an extremity, that shall see their people impoverished, and thereby the less able to do them service, have means enough to reform them, and to reduce the professors to their first integrity. There is no art or science, faculty 
Nothing so well intended, but may be abused.  or profession, that in process of time, be they of them. selves ever so good or necessary, that may not be corrupted by abuses, and need reformation. Humanum est errare. Counsels were ordained to reform errors and abuses crept into the Church: Parliaments, to redress the abuses slipped into the Commonwealth, & the authority of Princes sufficeth to reduce their subjects into good order. And Princes should foresee and beware lest their Commonwealths, that were founded upon laws, be not overthrown by laws. Baldus a famous man, an interpreter of the civil law, noteth-that Lawyers oftentimes are oppressed with sudden death. But though the abuses in that faculty make the professors subject to obloquy, yet they that speak worst, if they yield them their due, must confess them to be malum necessarium; necessary 
Lawyers a necessary evil.  members for our corrupt nature, by whose skill men's malicious & contentious humours are many times, especially in these days, so artificially fed & maintained, that they who at the first were ordained as instruments to defend men from injury, seem now to be employed as whips to the punishment of men's sins. The elder Cato was wont to say, that pleading Courts were strawed with caltrop's. Pope Pius the 2d. compareth the Suitors to Birds, the place of pleading to the Field, the judge to a Net, the Attorneys and Lawyers to Fowlers. Pope Nicholas the third (a man well learned) banished out of Rome, Advocates, Proctors, Notaries & the rest of that Society; saying, that they lived by poor men's blood. But Pope Martin his successor, caused them to return again, saying; they were good men to draw water to his mill. One reporteth that if Lewes the eleventh had lived a few years more, he had reform in France the abuses of the Law & Lawyers. Of these men one speaketh thus: 
Dicere sepeforo, turpique inhiare lucello,  
Gaudet, & hoc studio vitam solatur inertem,  
Vaenali celebrans commissa negotia lingua.  
To plead of gaping for dishonest gain,  
Fattens the Lawyer, studying to maintain  
A slothful life: And (be they right or wrong)  
Opening men's Causes with a servile tongue.   
Thus much of this estate as it is used in other countries written by their own Authors, & much more which I forbear to recite, because I take this sufficient to prove that felicity is as hard to be found in this estate as in others, though some countries be free from these faults: for the general●…y maketh the matter, & the use or abuse of every state of life bringeth to their professors felicity or infelicity: For the law is necessary in every Commonwealth. Plato saith: principatus sine lege grave & molestus subject●…s: another calleth it prasiaem & bonu & malis: and that in the laws consisteth the safeguard of a Commonwealth. And how great infelicity happeneth to the ludges, who when they are old, and should reap the fruit of all their travel in their youth, that is, rest and quietness, then must they begin to travel about their Circuits, in heat and cold, dirt and dust, frost & snow, wind and rain, as it were a penance for their life past, 
The Lawyer's penance.  which they must continue until they be ready to fall into their graves? Alexander Alexandrins, an excellent Doctor and Advocate, when he had lost at Rome, against all right and reason, a matter of great importance, gave over his practice, and betook himself to the study of humanity, saying; That the greatest part of them, that in these days sit in judgement, either (as ignorant m●…n) do not understand the laws, or (as naughty men) do corrupt the laws. And Augustine saith, That the ignorance of the judge, is often the calamity of the innocent. On●… said, These five things bring chiefly the Common wealth far out of square. A 〈◊〉 judge in the Consistory, a deceitful merchant in the market, a coverous Priest in the Church, a fair whore in the Stews, and 〈◊〉 in Princes Courts. One likeneth the law to the web of a Spider, that taketh little Flies, but g●…eater things break their way thorough: which seemeth to point at some thing that maketh nothing for the felicity of judges and Magistrates.   

CHAP. II.  
The estate of judges and Magistrates: Of Bellizarius: A Villain reprehends the Senate of Rome: An excellent Oration of a jew: A Dialogue betwixt a Philosopher and justice: The estate of a Courtier: A Courtier's description: The manner of the Court: The Courtier's life: The estate of Princes: The History of Cleander, and of plantianns.  
LET us leave these men pleading their Clients causes, and look further into the estate of judges and other Magistrates, which is an honourable estate, and necessary for our humane nature. And though these men command and judge, and are honoured above the rest, yet have they their part in those troubles and unquietness, whereunto other men are subject. 
The estate of judges and Magistrates.  Their charge is great, and care without end, to preserve the people committed to their government, in peace and concord at home, and to defend them from their enemies abroad. They must wake when others sleep, and howsoever they behave themselves, yet are they in danger of their Prince's displeasure, or the people's obloquy, whereof ensueth many times their utter overthrow. A great number of examples may be produced of good Magistrates and honourable Personages, that by the ingratitude of the Prince or people, in recompense of their good service, have been bereaved of their lives and goods. pellizarians, a noble Gentleman and General under 
Bellizarius.  the Emperor justinian, overcame the Vandals, triumphed over the Persians, delivered Italy many times of the Barbares: in recompense of so notable service, the Emperor through envy and suspicion caused his eyes to be plucked out of his head, insomuch that he was driven to get his living by begging: And standing in a little cottage that was placed in one of the most frequented streets in Rome, asked alms in this sort: Ye that pass by, give poor Bellizarians a farthing for God's sake, who for his virtue was famous, and through envy is made blind: so that it is truly said, A great good turn is often rewarded with great ingratitude: and the uncertainty of the people's favour Petrarke taxeth thus: Fair weather of the Spring, the morning's sweet wind of Summer, calms of the Sea, the estate of the Moon, the love of the people, if they be compared together, the palm and price of mutability shall be given to the last. But of Magistrates that be evil after the corruption of our flesh, grievous curses be threatened upon them. Cursed be ye that be corrupted with money and by prayers; by hate or love judge evil to be good, and good evil; making of light darkness, and of darkness light. Cursed be ye that have not regard to the goodness of the cause, but to the favour of the person; that have not regard to equity, but to the Presents that are given you; that regard not justice, but money; that have not regard to that which reason showeth you, but to that only which your affection or desire leadeth you: ye are diligent in rich men's causes, but ye delay poor men's suits; to them ye are stern and rigorous, but to the rich pleasant and affable: which agreeth with this saying of Aristotle: Amor & odium & proprium commodum 〈◊〉 faciunt indicem non cognoscere verum: Love and hate, and his own commodity oftentimes maketh a ludge not to know the truth. The wise man pursuing this matter, saith, The poor man cryeth out, and no man harkneth to him, but they ask what he is: the rich man speaketh, and every man clappeth his hands, and exalteth his words with admiration above the skies: yet this sufficeth them not that are advanced to honourable estate: there is another worm that gnaweth upon them; they do by their children, as did the mother of Zebedee. Make (Lord) that my children may sit one at thy right hand, the other at thy left. So after them, they set their sons in their dignities, sometime of small knowledge and capacity. There was written in the Council house at Ratisbone in a Marble table with Golden letters, these words following, which are meet to be written in the breasts of all Councillors and other Magistrates: What Senator 
Words worthy to be ingravon over every Seat of luslice.  soever thou art, that interest into the Council house to execute thy office, cast away before this door all private affections, anger, violence, hatred, friendship, flattery; put on the person, and have care of the Commonwealth: for as thou art just or unjust to others, even so shalt thou also look for & endure the judgement of God.  
The villain reprehending before the Senate of 
A villain his reprehension of the Senate of Rome.  Rome, the corruption of their judges and Magistrates sent by them into his country, reproved them thus: You send us officers so covetous, that they are all transformed into private gain, and judges so ignorant, that are not able to comprehend our Statutes; nor make us understand your laws. They punish grievously the faults of the poor, and dissemble with the faults of the rich: they take all that is offered in public, and refuse nothing that they can take in secret: they consent to many offeces because they will have occasion to be greater gainers. The Law is led by affection, and justice measured by opinion: whereby it cometh to pass, that unbridled covetousness consults with secret mailce, and private malice gives place to public theft: which because no man cal●…eth to due examination & trial, it resolveth into this inconvenience, that the covetousness of one wicked man is satisfied by the prejudice of a whole Nation. If he that complains, be poor, and the party that doth the wrong, be rich, the suit is not dispatched according to the equity of the cause, but according to the wealth of the party. If a poor man come to demand justice, and have not wherewith to give bribes; at the beginning he shall be entertained to spend all that he hath, through a vain hope to obtain his cause; and being entered, they consume him by delays; and whilst h●…e hath means to bear out the charges of the suit, they assure him that he hath good right: but when his liberality faileth, they pronounce sentence against him: and so where he came to complain but of one, he returneth accuising all; crying to the Gods for justice and mercy: ye Romans have this poesy in your banners; Romanorum est, debellare superbos, & parcere subiectis: but ye might more truly say; Romanorum est, expoliarek innocentes, & inquietare quietos. I swear by the immortal Gods, that in fifteen days that I have been in Rome, I have seen here such & so great things done in this Senate, that if the least of them had been done at Dar●…by, the gallows had been hanged thicker with thiefs, than 
A bold leproote.  a vineyard is with grapes. The third year after pompey had won jerusalem, (Valerius Gracchus being Precedent of judea) a jew came to the Senate of Rome to complain upon the grievances & injustice done in that country by their Magistrates and judges: and among other things spoke thus: O fathers conseripl! ●… o happy people! your happy destinies that favoured you, and our God that hath forsaken us, made jerusalem that was Commander of all Asia, and Mother of the jews, servant to Rome and to you (Romans.) Great, surely was the power of pompey, and great was his army that overcame 
An excellent oration of a Iew  us: but I will tell you, much greater was the wrath of our God, and without comparison, the number of our sins, by which we deserved to be utterly overthrown: ye have banished the son of a King, in whose place ye have sent us three others for precedents. They have b●…n four plagues, the least whereof was sufficient to poison the whole Roman Empire, much more our miserable kingdom of Palestina. What more monstrous thing can there be, then for the judges and Magistrates which Rome sends to take away the evil manners of the wicked, to be themselves the inventors of new vices? What greater disgrace can be to justice, then when those that should punish the youthful pranks of young folks, glory that they be the Captains of light men? What greater infamy can there be to Rome, then that they who should be just in all justice, and an example of all virtues, be evil in all wickedness, and practisers of all vices? I lie, if your judges and Magistrates have not done so many wrongs in justice, and forsaken their discipline, that they have taught the Youth of judea inventions of vices, which were never heard of our fathers, nor read in our books, nor seen in our times; they supply with malice their want of discretion, and they measure the justice they minister to others, by their own profit: the common speech in Asia is, that the thieves of Rome hang the thieves of judea. O ye Romans, we little esteem the thieves which keep the woods, in comparison of the judges and Magistrates which rob us in our own houses: Assuredly that judge and Magistrate that rather winneth men's good wills than money, is to be loved; but he that hunteth after money, and alienateth men's good wills, that man ought always as a pestilence to be abhorred: We jews hold it for most certain truth (and spoken also by the mouth of our God) that every Prince that shall commit the charge of justice to any man which he shall see to be insufficient for it, whose chief respect shall be, not that he shall do justice, but rather that he shall increase his treasure, or else to do pleasure to the party, let him be assured that when he thinks least upon it, he shall see his honour turned to infamy, his reputation lost, his goods diminished, and some great punishment to light upon his house.  
Their injustice was likewise thus taunted by an Ambassador 
An Ambassador of Lysbone.  of Lysbone that came to Rome to treat of matters with the Senate; before whom he proved, that since his entry into Italy he had been robbed ten times: and whilst he was in Rome, it chanced him to see one of them that rob him, to hang up another that defended him: when he had beheld so foul an act and so great an injustice, like a desperate man, he took up a coal and wrote upon the gallows these words, O gallows, thou art born among thieves; sprung up among thieves; cut down of thieves; hewed of thieves; made of thieves; planted among thieves; holden up of thieves; and when time serves, they let loose thieves, and people thee with true men.  
There was written in a Church a dialogue between 
A dialogue betwixt a Philosopher & justice..  a Philosopher, and justice, which sets forth aptly the nature and property of justice, and how a Magistrate should behave himself in doing thereof. What Goddess are you (saith the Philosopher?) justice (saith she.) But why look you so sourly? Because I am not to be entreated or moved with rewards. From whence derive you your kind? From heaven. What parents did beget you? Measure did beget me, & sincere faith brought me forth. Why is one of your ears open, & the other shut? One is open to just persons, the other is deaf to the wicked. Why doth your right hand bear a sword, and the left a balance? This doth weigh causes, the other strikes the guilty. Why go ye alone? Because there is small store of good men, these ages bring forth few Fabritios'. Why go ye so poorly apparelled? No man will desire exceeding great riches that coveteth always to be a very just man. Apollonius noting the corruption of Magistrates & government, having traveled over all Asia, Africa & Europe, said, that of 2. things whereat he marvelled most in all the world; the first was, that he always saw the proud man command the humble, the quarrelous the quiet, the tyrant the just, the cruel the pitiful, the coward the hardy, the ignorant the skilful, & the greatest thiefs hang the innocent. In these days (saith Mar. Aurelius) in Italy they that rob openly, be called Masters or Lords, and they that steal secretly, be called thiefs. One wisheth there were no greater thiefs in the world than those that rob the goods of rich men. Cato said, Thiefs of private theft lived in fetters & irons; but public thiefs lived in gold and purple. The old Egyptians used to paint their magistrates blindfolded, & without hands: meaning that a judge or Magistrate must know no kin nor friend from a stranger; & without hands, because he must receive no bribes or rewards. And this was no unapt device to paint in a table 30. judges without hands, and the Precedent only looking upon the image of truth that hanged at his neck. The Ariopagites 
These were the Senators of Athens.  used to hear no causes but in the dark nights, that the judges might have respect to the words that were spoken, not to the persons that spoke. iosaphats speech to judges should be noted: Look what ye do, for ye exercise not the judgement of men, but of God, and whatsoever ye shall judge, will redound to yourselves. Choose 
lethro to Moses  out of all the people men virtuous, that fear God, th●…t love the truth, and hate covetousness, and make them judges. Ecclesiasticus giveth this counsel, Blame no man before thou have inquired the matter; understand first, and then reform righteously: give no sentence, before thou have heard the cause, neither interrupt men in the midst of their tales. There be four things necessary in a judge: to hear patiently, to answer wisely, to judge uprightly, and execute mercifully. judges and Magistrates (saith one) should not employ their study to get friends, to maintain their estate proudly, but rather to read books, to judge men's causes uprightly. The good Magistrate should take the authority of his office which the Prince giveth him for accessary, and his good life for principal; that the uprightness of his justice, and the sharpness which the wicked feel in the execution thereof, should be so tempered by his discretion, that all may hold authority by the sincerity of his life. Aristotle requireth three things to be in all good judges and Magistrates, Virtue and justice, a love to the present estate, and a sufficiency to exercise those duties that are required in their office.  
Now let us look a little into the estate of Couniers, 
The estate of the Counier.  who seem to challenge a peculiar interest in happiness, in respect of their easy and delicate life, and reputation above others, being near the well head from whence their ●…elicity springeth: for the estate of Princes they think to be perfect felicity. These men, for the most part, have a special regard to please their senses, and be more careful to deck their bodies then to garnish their minds. 
Nescis quale tegat splendida vita malum.  
Thou knowest not what mischief, a smooth life covers.   
They set more by formality of manners, then by 
A Counier described.  substance of matter: so they show to be such, as they would be, they care not though they be not such as they should be. Many of these men make it their felicity to pass their time lasciviously in courting young Damosels, as though they were borne (as Boccas saith of himself) por l'amore delle donne: but in the kingdom of pleasure virtue cannot consist: others that cannot have that favour of the Prince they look for, insinuate themselves into the favour of some of them that be most in favour, and receive holy water at the second hand: him they follow, his becks and countenance they observe; when he is merry, they laugh; when he is angry, they are sad; what he alloweth, they affirm; what he liketh not, they dispraise: 
Et ho●…a summa putant, aliena vivere quadra.   
And thus they continue with him so long as the wind bloweth in the poop: but if fortune begin to frown upon him they depend, they find some reasonable cause for saving their credit (if they think not the common custom a sufficient warrant) to leave him, and follow some other. Thus for riches and reputation they 〈◊〉 sell their liberty, so precious a thing of instemiable price, and transform their nature into his whom they desire to please: otherwise they must fall short of that they look for. The happiness of these men differeth as much from felicity, as a dark dungeon differeth from the clear light of the Sun: and this is incident to those great estates that are so followed, that many of them, who to salute them, take their hats from their heads, wish that his head were taken from his shoulders; and that bow their knee to do him reverence, wish his leg broken, that they might carry him to his grave. Alfonsus' king of Arragon, sailing upon the sea from Sicilia, beheld certain fowl soaring about his Galley, and looking for meat of the mariners: and when he had cast them meat, he observed how greedily they contended for it: & ever as they had gotten their prey, away they would fly and return no more. Some of my Courtiers (quoth the King, turning to his company) are like these chattering birds: for as soon as they have gotten any office or reward at my hands that they gape after and contend for one with another, they fly away and return not again, until necessity compel them to sue for more. Guevarra, to his friend that asked him how he employed his time, answered thus; According to the fashion of our Courtiers, bear evil-will, blaspheme, loiter, lie, prattle, and curse; and oft time we may more truly say we lose it then employ it: and to another demand with whom he was most conversant in that Court, he answered, that the Court and people there of were grapes of so evil a soil, that we who go in the same, and from our childhood be brought up therein, study not with whom to be conversant, but in discovering of whom to beware, with much pain we have time to defend us from our enemies: and will you that we occupy ourselves in seeking new friends? which agreeth with Pliny: that in the courts of Princes, the idle and vain name of friendship only remamth. In the courts of Princes, I do confess, there is a conversation of persons, but no confederation of will. For enmity is holden for natural, 
Tacit.  and amity for a stranger. In Court the manner is, 
The manner of the Court.  whom they deprave in secret, the better to deceive, to praise them openly. The Court is of such nature, that they that do most visit them, the worse they entreat them; and such as speak best to them, the more evil they wish them. They which haunt the Courts of Princes, if they will be curious and no fools, shall find many things whereat to wonder, and much more whereof to beware. And to another question, whether the Court be dear or good cheap; he answered: Some things 
What is cheap in the Court.  in the Court are at a good price, or to say it better, very good cheap; that is, cruel lies, false news, unhonest women, feigned friendship, continual enmities, double malice, vain words, and false hopes; of which eight things, we have such abundance in this Court, that they may set out Booths, and proclaim Fairs. In the Court (saith he) there be few that live contented, and many that be abhorred. In the Court none hath desire there to die, and yet we see not any that will depart from thence. In the Court we see many do what they list, but very few what is meet. In the Court all dispraise the Court, and yet all follow the Court: and the fashion of the Court is, if a man be in favour, he knoweth not himself; and if the same man be out of favour, no man will know him: This life at Court is no other thing then a languishing 
The Courtier's life.  death, a certain unquiet life without peace, and principally without money; and a certain purchase of damage and offence to the body, and of hell to the soul: which moved one to say, Excat aula qui vult esse pius. It may be wished that the Spanish Court, which he meaneth, had a privilege or special prerogative to use these manners alone. An Italian compareth the life of Courtiers with that of Seafaring men; saving that there is in them this difference, that the Seaman cometh to the end of his purpose by sailing well, and the Courtier to his by doing ill. Zenobia the noble Queen of Palmerines, is reported to have had a well ordered Court, as appeared also by her answer made to the Emperor Marcus Aurelius, who making war upon her, offered her conditions of peace, and demanded her son to be sent to him for a pledge. I mean not to satisfy thy request, (said she) 
An excellent answer of a Queen.  for I hear, thy Court is replenished with many vices, where my Palace is furnished with sundry Philosophers, from whom my children draw doctrine one part of the day, and erercife the knowledge of Arms the other part. Of such men one thus noteth their niceness; 
Horum aliquis vest is operosa tegmine cultus,  
Molliter alivedem flectit, sparsamque renodat,  
Casariem, & laxos patitur flaitare capillos.   
If these men would have more respect to inward virtue, and less to extern vanity, and not be so curious in decking their bodies, that they neglect to adome their minds, nor to effeminate themselves to the delicitenesse of tender women, but rather to fo●…me themselves to the comeliness of manly men (for the outward habit of the body for the most part discovereth the inward disposition of the mind) they might better find the way to felicity. To him that slike is as cloth, and gold as brass, it is no matter what vesture he hath, so as accoram be observed: for it is the mind, and not the habit that giveth grace to a man: and yet there may be between them and others a difference in habit, and a respect had to the dignity of the place and person: pride and vainglory may be as well covered with base apparel, as with gorgeous attire; as appeared by the taunt which Socrates gave to Antisthenes' the Philosopher: for this man used to wear bare apparel, as it were in contempt of the vanity of gay garments; and when he walked in the streets, as he chanced to meet men, he would set out to the show a hole in his cloak; whose manner when Socrates had observed: I see (quoth he) thy pride and vanity thorough the hole of thy cloak.  
Let us leave Courtiers entertaining their Ladies, and follow other men's paths, in examining a little the estate of Princes; for whom only, in the judgement of 
The 〈◊〉 of Princes.  men, it seemeth Felicity was created: for he that considereth what the things be, that bring a man to a quiet, contented and happy life, will think that fortune hath provided for them above all others most plentifully. What maketh a man more had in admiration in this world than riches, dignities, dominions, liberty to do well or evil without controlment, ability to exercise liberality, to have the fruition of all manner of pleasures both of body and mind? They have all things that may be desired for a man's contentment, whether it be in sumptuous apparel and ornaments of the body: or in the varfelicitie and happiness: which whosoever will only consider superficially, must needs confess that they alone triumph over all those things which are the cause of other men's sorrow and trouble: But if we will behold the matter near hand, & weigh it in equal balance, we shall find, that the same things which we think 
Their supposed felicity, cause 〈◊〉 their 〈◊〉.  to be the means to attain to felicity, and to make them happy, is the cause to many of their infelicity and unhappiness. The danger they are in by the greatness of their estate, and malice of their enemies, seemeth to detract from their felicity, and giveth them just cause of suspicion and fear. It appeareth by histories, that there were Emperors that durst not go to bed, until they first caused their beds & corners of their chamber to be searched, for fear lest they should be slain when they were asleep. Were it not better (said Inlius Caesar) to die once, then to live in such continual fear and suspicion They command all, and yet many of them seem as though they were governed by one or two, which is much disallowed of diverse State men. And it is said in the Proverbs, that safety cometh of many Counsellors, 
Many Counsellors and that good.  and that good counsel cometh of God. And the Philosopher adviseth Princes, not to commit all their matters to any one Counsellor alone: for no man can always of himself, rightly consider and know all things, and in reasons that are contrary one to another, discern which is best: and therefore he that followeth his own opinion alone, is rather accounted proud then wise. Through such an opinion of his own wisdom, Lautrec is reported to have lost the kingdom of Naples 
.  from the King his Master, and all that he had in Italy, because he would not ask nor follow the advice of them that were wiser than himself. The ordinary guard of principality (saith Aristotle) is to make no one 
〈◊〉.  man great: And in truth they are to be taken for unprofitable members, that by abusing the lenity and bounty of their Prince, covet to augment their estate by the sweat of the Commonwealth. Worthy of blame (saith one) are some Princes for the ●…aults they commit, but much greater is their offence in dissembling the offences of their favourites and private servants. Many examples Princes may find to warn them to take heed how to magnify their servants with too much wealth and authority, which hath ostentimes been dangerous to them and their estate, and odious and scandalous to their people, as this of Cleander, who was brought to Rome amongst other captives, when the Emperor Marcus Aurelius triumphed over the Argonauts, and was openly sold in the Market place, and bought by a Clerk of the Kitchen to sweep the Larder at Court. This slave Cleander, being 
The story of Cleander.  a young man, behaved himself so well in sweeping the house, and other his Master's service, that not many years after, his Master made him free, and advanced him to his office of Clerk of the Kitchen, and married him to his daughter. Now when Cleander saw his estate thus amended, he endeavoured to obtain the favour of the Emperor; which when he had gotten by his diligent and careful service, the Emperor being dead, he was so favoured of Comodus, that he made him Captain of his guard, and Lord great Chamberlain of his chamber, and advanced him to such dignity and honour, that all matters were dispatched at his will and pleasure: all offices must be obtained by his means. He grew so ambitious, and thrust himself in such wise to intermeddle with the affairs of the estate, that the Emperor firmed nothing, if Cleander did not sign and allow the same. He did so insinuate himself into Comodus favour by flattery, that never any servant of his obtained the like grace. He feigned to wish nothing that Comodus wished not, nor to allow any thing that he said not. He was not ashamed to affirm, that he did not think or dream, but that which Comodus did think or dream. With these and the like lies & flatteries 
Palpable flattery.  he won the favour of Comodus, and governed the whole Empire, & obtained the custody of the common treasure, and of all the money and jewels of the Emperor: by means whereof he grew so exceeding rich and proud, that not contented to use these high dignities & estates as a subject or servant, he practised to kill the Emperor, that he might put the Crown upon his own head: but his practice being discovered, Comodus caused his head to be cut off and carried to Rome upon a pole, 
A traitor's reward.  to the great liking of the people: his children also, servants, & friends were executed, & their bodies drawn by boys thorough Rome, were cast into sinks & filthy places. It hath been always dangerous (saith Tacitus) when the name of a private man is advanced above or near the King's name: this was the miserable end & overthrow of Cleander, of his children, his house, his riches & honour, whereof may be drawn examples & warnings to serve diverse purposes: for besides that Princes may be warned to beware how they exalt any one to over-high estate & authority, private men also ought to take heed, that they be not overcome with the dangerous humour of ambition and greedy desire of riches, seeing in this & the like examples they may behold as in a glass, the wavering inconstancy of fortune, and variable events of the miserable estate and uncertain accidents of this life, where no man possesseth any thing with surety. 〈◊〉 as some be lifted up from a base estate to honour, so others are dejected from high dignity to base and poor estate; as was apparent in Cleander, who of a Slave, was made a Freeman; of a Freeman, a Steward; of a Steward, a Praetor; and then a Great Chamberlain, and as it were Monarch of the world, and afterwards in one day and in one hour, he and all his were utterly destroyed. The particular love (saith one) which 
Favour begets envy.  Princes show to one more than to another, breedeth many times much envy in their Realm: and when a Prince showeth not to equals his favour indifferently, he putteth fire into his Commonwealth. The like example may be taken of Plautianus, an especial favourite of the Emperor Severus. This Plutianus was a poor 
The story of Plautianus.  Gentleman when he came first to Rome, from whence he was banished, by the good Emperor Marcus Aurelius for his evil conditions; but afterward he obtained such grace of Severus, that he read no letter but he must see it, signed no commission that he liked not, nor gave any reward that he craved not: In the Senate he was placed in the most honourable estate: When he came forth of Rome, all the Gentlemen did accompany him: When he came out of his house, all Ambassadors did attend on him: In time of War, all Captains sued unto him; and so many honours were given him, that it was never seen in Rome that any man, without the title of an Emperor, enjoyed so great a portion of the Empire. scuerus gave Plautianus the confiscate goods of all condemned persons within the Empire, whereby he grew so rich & covetous, that he caused an infinite number of men to suffer death, not for their demerits, but that he might possess their goods: wherewith he grew so proud and stately, that when he passed thorough the streets, he had a naked sword borne before him, and no man might behold him in the face, but cast down their eyes to the ground: and besides all this, he found such favour with Severus, that he married his daughter with Severus the Emperor his eldest son: so as beholding himself thus advanced and honoured, it seemed to him but a small matter to be Commander of the whole world. But at length this heaping of honour upon honour, dignity upon dignity, without end or measure, wrought his own destruction: for perceiving the Emperor to withdraw his favour from him, suspecting that he would also take away his life, he practised to kill the Emperor and his son Bassianus, that he might not only prevent the suspected intent of 
Too much grace begets ingratitude.  his own death, but also succeed him in the Empire: but the same being discovered to the Emperor in the presence of his son, they trained him into his chamber, where Bassianus slew him with his dagger. This was the end of Plautianus, through his immoderate desire of riches and honour, and the good fortune of the Emperor that escaped narrowly his own death and his sons, by the exceeding favour and authority, and countenance he gave to his servant and subject: by which example the Emperor severus was warned, never after to give the like favour and grace to any person: alleging, that he knew not whom to trust, seeing his servant Plautianus, whom he so greatly loved and favoured, had deceived him. It behooveth Princes to 
Aristo●….  foresee, that no man exceed overmuch, either in abundance of friends or riches, and not to be so familiar with any man, but that he may be angry with him, if there shall be cause, without danger or alteration of things. And what felicity can a Prince have, that hath under his government so many thousands of people, who must wake for them all, hear the complaints of every one, have care for all their safety? His waking defendeth all men's sleeping, his labour all men's rest, his industry all men's delights: that he is occupied, bringeth to all men case: for as if the Planets of the world make never so little stay, or swerve aside, it is to the exceeding hurt of all things; so a Prince cannot rest, nor be idle, without the great detriment of his people, whose care is no less to maintain his people in peace, then to defend them from the invasion of their enemies: besides many other calamities that accompany Sceptres, whereof a mean estate never findeth any taste. For rightly (saith one) that it is not sufficient for a Prince to draw to him all virtues, but he is bound also to root all vices out of 
Note.  the Commonwealth. These be the thorns they have for a counterpoise of their brightness and royal dignities, which ought to be like a lamp that giveth light to all the world: But if it be eclipsed with any vice, than it is more notorious, and subject to greater reproach then in any other private person: for they are not only blame-worthy (saith Plato) for the fault they commit: but for the evil example they give. And it is a great felicity (saith St. Augustine) not to be overcome of felicity. Great compassion (saith Marcus Aurelius) should be had upon a Prince, because all follow him for their own profit, but none for his love and service, as appeareth by that, when he leaveth to give them, they begin to hate him. The Emperor Dioclesian said, that there was nothing more hard, then for a Prince to rule well: for three or four of those who have credit with the Prince, join sometime together in one speech, and of purpose tell feigned things for true, whereby he is often deceived.   

CHAP. III.  
The estate of Popes and Prelates. St. Bernard's complains of the Clergy; Eberard Archbishop of Salisburch Oration against the Church of Rome. Alberius a learned Divine to the same purpose, with other Coherences: The estate and charge of the meaner Clergy. The estate of Marriage. The Commodities arising from Marriage, confirmed by many noted Histories. The discommodities of Marriage approo●…ed by sundry examples: Of Solon, and Thales, two of the Sages: with other pertinent stories. Of the goodness of peace, and the bad effects thereof, etc.  
LET us now enter into the consideration of Prelates, beginning with Popes: who as they challenge the Supremacy over all other estates, so they seem to be placed in the highest degree of Felicity: they come by their dignity without labour, and for the most part without effusion of blood, and preserve their estate 
The estate of Prelates.  without peril, commanding all. The Monarches and Princes of the world honour them: they are rich, and seem to want nothing that men desire in this world, to make their life happy, although those whom they represent, were the very patterns and examples of poverty. But he that will with an upright judgement consider of their estate, shall find them rather unhappy: for if they will take upon them the government of St. Peter's ship, according to the commandments of God, they must be, not as they profess in words, but in deeds, the servants of the servants of God: which must not regard his own life, in respect of the care he should have of them under his charge: which being wisely considered of Pope Adrian (a learned man and of good life) 
Pope Adrian  finding by experience, that dangers and troubles of principality, specially of his calling, would confess oftentimes to his familiar friends with tears, that among all the estates in the world, there was not any that seemed to him more miserable and dangerous, then that of Popes and Bishops: for although the throne and chair where he sat, was richly garnished with diverse pomps, yet it was full of thorns: and the costly cloak that covered him, was full of sharp needles, and so heavy to be carried, that it made his shoulders ache, how strong soever he were that did bear it: and for the trim mitre which covered their heads, it was a very flame that burned them, even to the inmost part of their soul. And if to enter into the dignity of the Apostleship, not called thereto by the Holy Ghost, and not to enter into the Church through the door, which is Christ, but by the window, by the favours of men, by corruption, by the authority of Princes, is not to be the Vicar of Christ and successor of the Apostles, but is a thief, and the Vicar of judas Iscariot, and of Simon Magus: what case are then the Popes in, that have come into the Church by all these ways, and also by the Devil's help, as appeared by the example of Sylvester the second? They take upon them to keep the keys of heaven, but they shut up the way thither, that neither themselves will enter in, nor suffer others: they procure wars: they vex Princes, and trouble the people: they excite the subjects against their natural Princes, the Prince against his subjects. When Otho the 4. and Frederick the 2. were in 
One thing preached, another practised.  contention for the Empire, Pope Innocent the 3. maintained it under hand: yet notwithstanding he made a very cloquent Oration of the unity & concord that ought to be between Christian Princes. A Citizen of Rome perceiving his dissembling, said unto him, Holy Father, your words seem to be of God: but the effects and drifts, which are contrary to them, come from the devil. They build sumptuous Palaces: they are clothed in Purple and Gold, to the infamy of religion, and intolerable burden of the people, exceeding in pomp and pride the most notable tyrants that have been. A holy and learned man in a sermon in the presence of a Pope, reprehended their manners thus: that they were not hired men for shepherds, nor wolves for hired men, but devils for wolves: And yet they are not ashamed to call themselves the successors of Saint Peter: who might rightly say to them, as unworthy to succeed him, You wicked dissembling men, depart from my house: 
Fallaces pravique domo discedite ●…ostra.   
Bernard thus complaineth of the Bishops of his time: 
S. Bernard's complaint of the Clergy.  The Bishops to whom the Church of God is now committed, be not teachers, but seducers; not Pastors, but deceivers; not Prelates but pilates. And if felicity can not easily be found in temporal principality, how much more hard it is to be found in their estate that challenge Empire over all Monarches and Kings, and supremacy over all spiritual functions: so as they take upon them authority over body and soul? which estate and dignity, being by their usurpations exalted above all other estates of life, and so far beyond the imbecility of man's nature to bear with that moderation it ought (so as such men as were of good condition before, being once made Popes, many of them become the most wicked of all others) hardly will felicity be found in their estate: for besides that the Popes have been Atheists, Heretics, Conjurers, Adulterers, Murderers, and given to all kind of vice and wickedness, their pride, vain toys and illusions of the people make it apparent, that religion is with many of them but a scoff and mock. The Cardinal Benno writeth thus of Hildebrand called Gregory 
Pope Hildebrand.  the seventh. The Emperor Henry the third (saith he) used often to go to pray in the Church of S. Mary, in Mount Aventin. Hildebrand having by espial watched all his doings, caused the place where the Emperor used to pray, to be marked, and hired one with promise of money, to lay secretly great stones upon a beam of the Church, so as he might let them fall directly upon the Emperor's head as he was praying, and knock out his brains: which thing when this wicked fellow made haste to accomplish, as he was about to place a stone of great weight upon a beam, the stone by his weight drew the fellow to him, & breaking the thin boards that were under the beam, both the stone & he (by the judgement of God) fell down to the pavement of the Church, & with the same he was crushed to death: which thing being known to the Romans, they tied a rope to his feet, and drew him three days together thorough the streets. This Hildebrand, by the report of the same author, after he had asked something of the consecrated host, which they call the body of Christ, against the Emperor, he cast it into the fire, though the Cardinals that were present, persuaded him to the contrary. And nothing showeth their infelicity more apparently, than their illuding and deriding of religion, abusing the world with their 
Their figments  fabulous figments, and seducing the people from the Word of God, and the true Christian Religion, to their vain toys, and childish inventions: dealing with the Scriptures, as a naughty painter did when he illfavouredly painted certain cocks, he caused his boy to dir●… away the natural cocks out of sight, lest they should discover and disgrace, the evil workmanship of his counterfeit cocks: So when the Popes had set forth their 
Their traditions.  own traditions and their Friar's figments, they caused the Old and New Testament to be laid out of sight, knowing that the true Word of God would discover and disgrace the vanity of their traditions and counterfeit illusions; as the fables of Friar Francis, and Dominicke, and such like miracles which are received into the Romish Church, and must be believed upon pain of heresy: such as the Poet might well cry out upon: 
— O 〈◊〉  
Credula mens hominis & erectae fabulis aures!  
Oh how credulous is the mind of man, and how ready are his ears to listen to fables!   
And if so many evils happen to men by the Popes, not only in their bodies, goods, and possessions, as appear by Histories, and the writers of their own lives: but also to the danger of their souls, by the opinion of learned Divines; that estate cannot be a happy estate, that bringeth men to so great unhappiness. Which Popes are so puffed up with pride and vainglory, that a Pope was not ashamed to accept the name, but gloried that Constantine the Emperor called him God. Eberard Archbishop of Salisburge, in a 
Eberard concerning the government of the Popes.  public assembly of the Princes and States of Germany, two hundred years since, in an Oration spoke thus of the Popes: These Babylonian Flamines (or Gentiles Priests) covet to reign alone: they can suffer no equal: they will not leave until they have cast down all thi●… under their feet, and sit in the Temple of God, and be lifted up above all thing that is worshipped. Their hunger after riches, and thirst after honour, is unsatiable; the more ye give to the greedy-gut, the more he desireth: offer him your finger, and he will cove●… your hand. He that is the servant of the servants of God, desireth nevertheless to be the Lord of Lords, as if he were God: He speaketh great things, as if he were God himself. This castaway changeth laws, establisheth his own: he defileth, rifleth, spoileth, deceiveth, killeth: which lost man they use to call Antichrist, in whose forehead the name of blasphemy is written: I am God: I can not err: he sitteth in the Temple of God: he ruleth far and wide. And Chrysostome saith; Whosoever desireth the supremacy upon earth, he shall find confusion in heaven: Neither shall he be accounted among the servants of Christ, that seeketh after the supremacy. And Alberius a learned Divine saith, that the rulers of the Roman Church, by their crafty and subtle wits, observing times, sometimes lift up the Empire, another time by leisure abase it again, and to what purpose? saving that by little and little they may cast down under their feet (as themselves vaunt) all heavenly and 
Their insolence.  earthly things, all spiritual and temporal things. And searching the old Histories (saith Hierom) I can find none that divided the Church, and seduced the people from the house of God, but them that were appointed Priests to God. But the pride and covetousness of Popes, with many other vices, and their illuding the 
Pride and Co●…usnesse.  world, discovereth their hypocrisy, and showeth them plainly not to be the men they profess. Besides advancing themselves above Emperors and Kings, and making them hold their stirrups, and lead their horses as hath been said, and glorying to be called God: it is established among them, that all men, of what dignity or preeminence soever they be, as soon as they come into the Pope's sight, a great way off, they must make three courtesies, and kiss his feet. Saint Bernard speaking of their pomp, saith, Saint Peter was never known 
The difference betwixt S. Peter and his successors.  at any time to have gone apparelled with precious stones or silk: not covered with gold, nor carried with a white horse: not attended upon with soldiers, nor compassed about with great trains of servants: he believed that without those things, that healthful commandment might sufficiently be accomplished: If thou love me, feed my sheep. The same Bernard detesting their pomp and covetousness, called them Antichrists; and saith thus: The offices of dignity of holy Church are translated into filthy gain, and the works of darkness: it remaineth that the man of sin be revealed, the son of perdition, a spirit not only of the day, but also of noone-light, that is not only transformed into an Angel of light; but is also advanced above all that is called God, or that is worshipped. And the extreme covetousness of the Popes and their Court was more truly then eloquently thus set forth by one of their own authors: 
Curia vult marcas, bursas exhaurit & arcas:  
Si bursae parcas, fuge Papas & Patriarchas:  
Si dederis marcas, & 〈◊〉 implever is arcas,  
Culpa solueris quaqua ligatus cris.  
Intus quis? tu quis? ego sum: quid q●…ris? ut intrem.  
Fers aliquid? non: sta foris: fero quod satis; intra.  
The Court must have money: It Exhausts both purses and coffers.  
If thou showest thy purse, thou must neither have To deal with Popes nor Patriarches.  
But if thou wilt give money, and supply their coffers, Thou shalt be absolved of what crime soever.  
Who's within? what art thou? 'tis I what wouldst thou? I would enter.  
Bringst thou any thing? no: stay without then: I bring what is sufficient: come near then.   
And Mantuan noting likewise their unmeasurable covetousness, singeth thus: 
— Venalia Romae,  
Templa, sacerdotes, altaria, sacra, coronae,  
Ignis, thura, preces, calum est venale, Deúsque.  
Temples are to be sold in Rome (Inquire)  
The Priests, the holy Altars, crown and fire,  
The Incense and their prayers are to be sold,  
There thou mayst buy both heaven and God for gold.   
But now that they find the want of that which was wont to feed their unsatiable humours of covetousness and ambition, by mean that the better half of Europe being revolted from them, both their credit and treasury is greatly decayed. The Pope's rage of late years, like as the Asses of Thuscia are reported to do, when they have fed upon hemlockes; which as Matheolus writeth, casteth them into such a sound sleep, that they seem to be dead; in so much as the country men go oftentimes to take off the skin, and have half flayed him, before the Ass will awake. And when they have 
A Simile well applied.  taken off the skin to the midst of his back, the ass riseth up suddenly upon his feet, and half his skin hanging down, breaketh out into such a roaring, that he putteth the husbandman many times into a great sear. The like is used by the latter Popes, who have been a long time in a sound sleep, until they having felt the one half of revenues' revenues and dominion taken away from them, fearing the rest will follow, they fall into such a roaring and thundering with their Bulls (arming subjects against their Princes, and Kings against their subjects, and one of them against another) that they put all Christendom many times in a great fear, which in these days in many places worketh effect like unto that which Chaucer (if I forget not) speaketh 
Geffrey Chaucer.  of, when he describeth a great fear that happened in the break of the day; the dogs barked, the ducks quackt, the cocks crowed, and the Bees ran out of the hive. john Peter of Ferrara, a learned man, taxing the Pope's ambition and covetousness, after many other things writeth thus, above one hundred and fifty years since: The Pope laboureth to have superiority of the Emperor, which is ridiculous to speak, and abominable to hear: And note how, and by how many means the Clergy men lay snares for the Lay men, and enlarge their jurisdiction: But alas, ye unhappy Emperors and secular Princes, that suffer these and the like things! and make yourselves servants unto the Popes! and see the world abused by them infinite ways: And yet ye think not upon reformation, because ye give not your minds to Wisdom and Knowledge. And Saint Hierome saith, Italy will never be at quiet, until the Church of Rome do not possess all the Cities and Castles, and that the gift of Constantine be by some good and mighty Emperor utterly revoked: because (saith he) non benè c●…eniat Psalterium cum Cythera: neither was it granted of Christ to Peter, that they should possess such things: but 
A strong argument against the Pope's supremacy.  that which is Caesar's, should be given to Caesar, and that which is Gods, to God. Now if the Popes be the Antichrist spoken of in the Scripture, after the opinion of learned Divines: or if he set forth vain and wicked fables, and horrible blasphemies, in place of true Christian Religion, as the miracles done by Friar Dominicke and Francis, to be more and greater than those done by Christ and his Apostles; and 
Their errors.  the rest of the Fables written by them by their own Authors: also their imagined purgatory, worshipping of images, invocation of the dead, their daily renewing of the sacrifice of Christ in their Mass, Christening of Bells, absolution for him that hath killed his father or mother, and many other such like things; this cannot be a happy estate, that opposeth itself so directly and apparently against Christ and his doctrine; whereby, besides the danger of their destruction, they draw infinite numbers of souls to the danger of eternal damnation, except God's mercy be the greater. Gregory the Great doth testify plainly, that the Pope is described under the person of Nab●…chodonozor: For Kings and Princes in hell that are damned, are brought in as though they came to meet the Pope 
Their entertainment into Hell.  after his death coming to them to salute him, who mock him thus: Hell was in great fear of you, when it heard of your coming: all the dead Princes of the earth rise up to you; all Kings of Nations rise out of their thrones, and speak to you after this sort: Art thou made subject to the same infirmities as we are? and art thou become like unto us? Thy pride hath brought thee down to hell. When didst thou fall, Lucifer from heaven, thou son of the morning, and art come into the earth that wert terrible to all Nations? 
〈◊〉.  But thou saidst in thy heart, I will go up to heaven; I will lift up my seat above the Stars of heaven; I will ascend above the height of the clouds, and will be made like the highest. They that shall see thee, will say, Is this he that troubleth the earth, and overthrew kingdoms? Thus they deceive the world, who at last are deceived themselves Livy saith, There is nothing more deceivable in show, then false religion, when the power of God is made a cloak for wickedness. And if the Popes were of that holiness and virtue they would be taken, it could not be, but by their example, instruction, and discipline, their Imperial Seat and City, whereof they are Head, would not deserve for their abominable vice and wickedness, so infamous speech by the learned Italians themselves. Petrarke, Mantuan, and many other call Rome the shop of all wickedness, Babylon, Sodom, the School of errors, the Church of heresies, an Harlot with a shameless face. Mantuan thus noteth the vice there used: 
ay pudor in villas, si non patiuntur easdem,  
Et villae vomicas: Roma est iam tota Lupanar.  
Go shame unto the villages,  
If they as yet be free  
From the same filth, for now all Rome  
Is nought save brothelry.   
And Pasquil confirmeth the same, when one having been at Rome, at his departure taketh his leave thus: 
Roma vale, vidi, satis est vidisse, revertar,  
Cum leno, aut meretrix, scurra, cynedus ero.  
Rome farewell, I have seen and now  
Am glutted with thy sight:  
I will return, when I am Bawd,  
Whore, jester, Catamite.   
Thus much of the ambition and manners of the Popes, whereunto I am unwillingly drawn, in respect of the dignity of their place and profession, to say so much, which nevertheless is very little to that may be truly said, and is written by others, because I must examine the principal states of life, whereof theirs is accounted among the highest, and are esteemed the happiest men, that also pretend to give happiness to others. In examination whereof, I was driven to discover the worst parts of them, and their estate, as I have done of all the rest, the better to prove my subject: and how much they are deceived, that think felicity 
No felicity in the Pope's Soveraigntic.  to be in their estate. But because the examples before produced, seem to testify their infelicity; whereof the estates next to them in degree are partakers, we must pass from them to the inferior members of the Church. The charge of these men also is so great, that 
The charge of the Clergic.  hardly they can find that quietness, either in body or mind, whereby they may attain to the felicity of this life: and so much the more exactly they perform their function, so much the further they seem to be from it. They must wake whilst others sleep; they must be the Watch of the world; there is no intermission of their travels; but all the hours of their life they must employ their labours, for the common safeguard of men, for fear lest Satan should seduce their flock. Saint Chrysostome saith, that he which hath the charge of one only Church, with difficulty can be saved, so great is their charge. What may we think then 
The fearful estate of the Friars and Cloystermen.  of that sort, that have corrupted the Word of God, and in place thereof have foisted in their own traditions, as Monks, Friars, and that crew of Cloystermen; if it be so hard for good Pastors to attain to the blessedness of the other life, without which there is no felicity in this world, as hath been said? But where the light of the Gospel hath dispersed the dark clouds of their divinity, arise daily (such is the depravation of this time) to the great slander and prejudice of true Religion, new Sects and Schisms, many times rather to expel or insert superficial ceremonies, and to alter and innovate orders already set and established for decency, then for substance of matter, wherein (saith Vrsinus) they offend God, because they disobey the Magistrate. They can strain Gnats, and swallow Camels: as Bernard saith of the Prelates of his time: Whilst they make show to treat of great matters, they handle trifles, notable estimators of things, who in the least matters use great diligence, in the greatest matters little or none at all: 
Nitimur in vetitum semper, cupimusque negata:  
We always strive for things untride,  
And covet what is most denied.   
The authors whereof do not with due providence consider the dangerous fruits that may thereof arise, and that it were better to suffer some inconvenience, then to disturb the peace of the Church, for fear lest by falling from one Sect to another, never being settled, that happen to many which was spoken by Menedemus of them that went to Athens to study: Many (saith he) go to Athens for learning sake, who first become Wisemen, than Philosophers, that is, lovers of Wisdom, after that, Rhetoricians, and last of all, in process of time they become stark fools. Such fruits, it may be doubted (if God of his mercy prevent it not) the new Sects and Schisms of these latter daics will bring forth: that by falling from one Sect into 
Diversity of Sects begets Atheisine.  another, many will become Atheists, that is, sta●… fools: For so the Psalmist calleth them: The fool saith in his heart, There is no God. There was written in golden letters upon the door of the Church in Collen, these verses: 
,  
Deficit Ecclesia virtus, pariterque facultas.  
Whilst Discipline doth cease to be,  
And privatemalice reigns:  
The virtue of the Church doth fail,  
And power with it contains.   
This function is grown to that disorder, that there is hardly to be found so mean a Clerk, that will not take upon him to expound the Scriptures after his own fancy: And if their want of learning be objected, their answer is ready, that such Christ chose to be his 
.  Apostles: neither Scribes nor Doctors of the Law, but out of this or that Trade, that were never brought up in Synagogues or Schools: As though Christ were now to begin his Church again, and lay a new foundation with miracles.  
Now that we have passed thorough the principal estates of life, and cannot find that happiness in any of them we look for; let us see whether we can find it in the estate of marriage, which is both an 
The estate of marriage.  honourable and necessary estate, ordained by God for the comfort of man's life, and preservation of his kind; which he sanctified and made an holy thing with his blessing. And if we will in our own conceits fain to ourselves the form and image of a perfect and excellent marriage (as Plato, or Sir Thomas 
Unity begot 〈◊〉 marriage.  Moor did their Commonwealths) there is nothing in the world that may be compared to marriage, for a consummation of pleasures and delights. All things with them are common, both prosperity and adversity, riches and poverty, one bed, the same children: so as it seemeth by the unity and conformity of their bodies and minds, that two are transformed into one. 〈◊〉 boni sine socio iucunda est possessio: One can possess no good thing pleasantly without a companion: The wife is a companion in all manner of fortunes. If the husband be rich and liuc in prosperity, she is partaker of it, and maketh men enjoy it with greater pleasure. If he be poor, and in adversity, she beareth half the burden, and comfortcth and assisteth him. There be diverse notable examples of the love between the husband and his wife, which helpeth to the commendation of marriage: Baptista Fregosa reporteth of a Neapolitan, 
A 〈◊〉 husband.  whose wife being taken on the Sea-coast by the Moors, he presently cast himself into the Sea, and following their Bark, desired them to take him also, which they did, and brought them both to the King of Thunes; who being moved with their faithful love and affection, delivered them both. Tiberian Gracchus having two Snakes taken in his house, the one a male, the other a female, and being advertised by a Soothsayer, that if he let go the male, his wife must die, if the female, present death must fall upon himself, he loved his-wife so dear, that preferring her life before his own, he let go the female, and killed the male; and within a while after he died. Which maketh it a doubtful question (saith Valerius) whether 
A doubtful question.  Cornelia his wife were more happy by having such a husband, or unhappy by the loss of him. Women have been nothing inferior to their husbands in this kind of duty. When Rhabbi Beuxamut a Moor was 
Examples of Conjugal 〈◊〉.  slain, his wife called Hota, celebrated his funerals with abundance of tears, and lamentable cries, and buried his body very sumptuously. And after she had abstained from meat and drink nine days, she would not live, her husband being dead; but before her breath went out of her body, she commanded her burial to be with her husband, thinking it no reason to be separated from her husband (whom she loved so dear) either by death, or by burial. P●…rcia the wife of Brut●…s, 
Porcia.  loved her husband so dear, that when she heard of his death; her friends having taken away all iron from her, fearing she would kill herself, for sorrow took up quick coals of fire, and ate them as greedily as others eate meat. The Lacedæmonians had 
The wives of the Spartans'.  condemned certain men to death, and committed them to prison: when the night came (as their manner was) in which they should be executed, their wives obtained leave of their Keepers to come into the prison to them, to take (as it were) their last farewell, who changed apparel with their husbands, and sent them away, and stayed behind themselves to die in their places. Theopompus a Lacedaemonian in like sort being in 
Pisca.  prison, changed his apparel with his wife, and by her means escaped, and left her in the same danger he was in. When the wife of King Admetus, that was grievously sick, understood the answer of the Oracle to be, that he could not recover, except one of his best friends died for him, she prefer●…ing her husband's life 
Her name Alcesta.  (by a rare example) before her own, killed herself. A woman called Pisca seeing her husband pine away 
Pisca.  daily through an incurable disease, she persuaded him to assuage his pain by death, offering herself to bear him company: whereunto her husband agreeing, they embraced each other, and cast themselves headlong into the Sea, from the top of a rock. 
Solacium est miseris socios habere paenarum.   
It is comfort to the miserable, to have companions in their punishment.  
And the number of wives and husbands that happen to some, argueth the happy estate of marriage, who otherwise would be (after Chylons' opinion, one of the Sages of Greece) warned to beware by the first: he accounted him a very fool, who having saved himself from a dangerous Shipwreck by painful swimming, would return to Sea again, as though a tempest had not power over all Sailors: meaning that he which was delivered from his first marriage, would prove himself a fool to marry again. But St. Hierome reporteth, 
A man that had twenty wives, married a woman that had two and twenty husbands.  that he saw at Rome a man that had had twenty wives, marry a woman that had had two and twenty husbands. And after great expectation of the Romans, which of them should over-live the other, the woman died: whereupon the men crowned him with laurel, and caused him in token of victory, to carry a branch of Palm in his hand at his wife's funerals. And this was a notable example of love showed by women towards their husbands: When the Emperor Co●…radus the third made War upon the Duke of Bavier, this Emperor having besieged the Duke's City very straightly a long time, and would by no entreaty nor persuasions upon no conditions be removed from his resolution utterly to raze and destroy the City, the Noble and Gentlewomen of the town came forth 
Remarkable piety.  to the Emperor, and besought him to suffer them safely to depart forth of the City, with so much as they could carry upon their backs: which at length being granted by the Emperor, they returned and brought forth upon their backs the Duke himself and their husbands, and such as had none, their parents and children: at the sight whereof the Emperor took such pleasure, that weeping for very joy, he laid aside all his anger and fury, and spared the City, and entered into friendship with his mortal enemy. divers like examples are registered in Histories: and a great many things more may be said in commendation of marriage: But because the scope of our intent is to search whether there be any estate of life void of those evil things that detract from Felicity, which evil being granted, there is no happiness or felicity in this life (for one drop of poison spoileth a great quantity of good wine) let us see what evil is said to be in marriage: for among sweet and pleasant dews, there falleth many times sharp storms of hail. The Athenians, 
Inconveniences belonging to marriage.  accounted a wise and politic people, perceiving how hard a matter it was to frame a woman to perform the part of a good wife to her husband, by means of the infinite number of occasions of strife and contention that would rise between them, ordained in their Commonwealth certain Magistrates, which were called Reconcilers, to make atonement between men and their wives. The Spartans had the like officers to reform the insolency of women, and to correct and compel them to the true obedience of their husbands. Guevarra, after he had excused himself, and refused to describe the particular fancies of women, because they are without limit; placeth the things that women most desire, and wherewith they hold themselves best contented, in these four: To be gorgeously apparelled; to be esteemed fair; to go whither they list; and that men believe what they say. To contract matrimony with a woman (saith he) is a thing very easy, but to sustain it to the end, is a thing very difficult. For those that marry without any other respect, but only for love, lead their life afterward with sorrow: But this savoureth something of the Spanish humour. For God never faileth to bless them with sufficient, that join themselves together, and live in his service and fear. If thou marry a rich wife, she will be proud, and she will esteem thee rather as her slave, than her husband, and it may happen thee to be ashamed of her kindred: if she be poor, she will be contemned, and thyself the less esteemed: if she be foul and evill-favoured, thou canst not love her: if she be fair, thou wilt be jealous of her, and in danger to fall into an unnatural metamorphosis. 
Fastus inest pulchris, sequitur superbia formam:  
Arrogancy is in fair ones,  
And pride attends on beauty.   
If she be of great parentage, in place of a wife, thou shalt have a severe Mistress and Commander, and in place of kinsfolk and friends by her, thou shalt have Masters: if she be honest and chaste, she will fear the contrary in thee, and vex thee: so that wealth maketh a woman proud, beauty suspected, and hardness of favour, loathsome. A great many examples may be produced of the evils that have happened to men by women. But because there is matter enough beside, we will pass them over, and show only what hath been said of them by wise and learned men. Hypponactus having had experience of the Martyrdom of marriage saith: that there are but two good days in one marriage: 
Only 〈◊〉 good days in marriage.  the one is the day of the marriage, the other the day of the wife's death. Because the first day is passed in feasting and pleasure, and the marriage new and fresh, and therefore pleasant; as of all kinds of pleasure the beginning most delighteth, satiety of all things maketh weariness. The last day (he said) was good, because by the wife's death, the husband was made free and delivered from servitude. In consideration whereof, they that hold this opinion, produced an history of a noble Roman, who the next day after his marriage, being very sad, was asked of his friends the cause of his pensiveness, having matched with a wife that was fair, rich, and of noble parentage: he showed them his foot: Why friends (quoth he) ye see that my shoe is new, handsome, and well made, but ye know not in what part of my foot it pincheth me. Is there any thing (saith Plutarch) more light than the tongue of an unbridled woman, more biting than her outrages, more rash than her boldness, more execrable than her spiteful disposition, more perilous than her fury? If thou have children by her, 
The trouble of Children.  thou hast much trouble and charge by the care of their education: if they prove untowardly and given to lewdness, what greater grief can happen to a man? It cannot be denied, but the father's felicity is diminished by the children's untowardliness: and how many are occasioned by the untowardliness or undutifulness of their children, with deep sighs to pronounce often within themselves this verse of Homer? 
Coniuge non ductâ, natis utinam car●…ssem:  
Not being married, I would  
I had had no children.   
If they be towardly and given to virtue, the loss of them is as grievous: which affection is of such force, that the wisest men many times are not able to bridle; as appeareth by this example of S●…lon one of the seven Sages or wise men of Greece.  
There was a disputation on a time between this Solon, 
Of Solon and Thales.  who was married and had one only son, a towardly young man, and Thales another of the Sages, that was unmarried, which estate was better, Marriage or a single life: Solon commended matrimony, Thales preferred the other: and when he perceived that he could not persuade Solon by reason and argument to be of his opinion, he practised this device, When their talk was ended, being both at Thales his house, Thales went forth and caused one to feign an errand to him, and say as he had instructed him, as though he came from Athens, where Solon's dwelling was: this man like a stranger, as these two wise men were talking together within the house, knocketh at the door; Thales letteth him in the man feigneth a message to him from a friend of his at Athens: Solon hearing him say that he came from Athens, went forth of the next room to him, and asked what news at Athens? Little news (quoth he) but as I came forth of the city, I saw the Senators and principal men of Athens going to the burial of a young man. Solon going into the other room again, and musing who this should be, being in some doubt lest peradventure it should be his son, cometh forth to him again, and asked him whether he knew who it should be that was dead? He answered that he had forgotten his name, but it was the only son of a notable man in Athens, and that for the reverence and love that they did bear to his father, all the Nobility & principal men of the city went to his burial. Then Solon greatly confused and troubled in mind, goeth from him again, fearing his own son, and being far 〈◊〉 of quiet, returneth to ask him, whether he could not call to remembrance the name of this young man's father, if he heard it reckoned? He answered, that he thought he could remember his name, if he might hear it again. And after Solon had reckoned up the names of a great many of the principal men of the City, and the other denying them to be the man, he came at last to his own name, and asked whether he were not called Solon? And when the other affirmed that to be the name of the father of this young man that was dead, Solon cryeth out upon his only son, and maketh great lamentation; he teareth his hair, and beateth his head against the wall, and doth all things that men use to do in calamity. When Thales had beheld him a while in this passion, Be of good comfort, Solon, (saith he) thy son liveth; but now ye see by your own example what evil things are incident to marriage. A Philosopher being 
Needless 〈◊〉.  demanded why he married not? Because (quoth he) if the woman whom I take to wife be good, I shall spill her; if she be evil, I must support her; if she be poor, I must maintain her; if she be rich, I must suffer her; if she be foul, I shall abhor her; if she be fair, than I must watch her: and that which is worst of all, I give my liberty for ever to her that will never show herself grateful. Riches breeds care; poverty sorrow; sailing fear; eating heaviness; going weariness; all which travels we see divided amongst many, except amongst them that be married, where they join all together: for seldom we see the married man go without care, sorrow, wearied, heavy, and comfortless, as though he were always in fear of some thing that may happen. If thou shut thy wife within door, she never ceaseth to complain; if thou give her leave to walk at liberty, she ministereth occasion for thy neighbour to talk, and thyself to suspect; if thou chide, she will look sourly; and if so be that thou say nothing, then will she be more angry; if thou stay much at home, she will think thee suspicious; if thou go much abroad, she will doubt all is not well, when her feet be cold at home; if thou show thyself loving, she will have thee in contempt; and if thou show no signs of love, she will suspect thee to be in love with some other; if thou deny what she craveth, she will lay to thy charge thou lovest her not.  
This Thales being asked in his youth, why he married 
The like answer we read was given by Diogenes.  not, answered, that it was too rather: and afterward being asked the same question again, when he was old, he said that it was too late. With the like passion of Sol●…n Euphrates a Philosopher seemed to be touched; for whe●… his wife was dead, whom he loved dear: O tyrannous Philosophy (quoth he) thou commandest to love, and if we lose the things beloved, thou forbiddest us to be sorry for them: what should I then do in this miserable estate? When there chanced a tempest to arise on the 
Witty husbands  sea, and the Master of the ship commanded all men to cast the heaviest things into the sea, a married man took his wife presently in his arms and cast her over the ship, saying, that he had nothing more heavy than she. A man of Perugia wept bitterly, because his wife had hanged herself upon a figtree: and being reprehended of one of his neighbours, that wondered how in so great prosperity he could find tears to shed: Give, me I pray thee (quoth he) a graft of that figtree to plant in my garden, that I may see whether it will bring forth the like fruit with me. One seeing his wife fall into a swift river, sought her up the stream, and being reprehended of others of his neighbours, and asked what he meant to seek his wife up the river, seeing she fell in beneath? I see the place (quoth he) well enough where she fell in, but because in all her life time she did all things against reason, and contrary to all others, I know that she is gone against the stream, and must find her up the river, or else not at all. Sir Thomas Moor saith, Men commit faults often, women only twice, that they neither speak well, nor do well. Cato said, All men rule their wives, we rule all men, but our wife's rule us. One saith, In uxorem 〈◊〉 omnis amor turpis est: in suam 〈◊〉 nimius: For a wise man should love his wife by judgement, not by affection. Marcus Aurelius having diverse earnest suitors to 
●…arcus Aurelius concerning marriage.  marry his daughter; Be not so importunate with me, (said he) for if all the discretion of wise men were laid together in one heap, it were not sufficient to give good counsel to make one good marriage; and will ye that jalone give mine advice, and that so quickly? It is (quoth he) six years since Antonius Pius made choice of me to be his son in law, and gave me the Empire with his daughter, and yet we both were deceived; he for choosing me to be his son in law, and I for taking his daughter to my wife. He was called Pius, because he was very pitiful to all but to me, with whom he was cruel; for with a little flesh he gave me great store of bones, which in few words is the gall and aloes that is mingled with the pleasures and delights of marriage: which if we will speak the truth, we cannot so artificially cover and disguise with eloquent speech, but we must needs confess, that if we will weigh the sorrows and miseries in a pair of balance, with the pleasures and delights, that those will weigh down these. I was (saith 
Time tedious, spent with a bad wife.  he) eight and thirty years without a wife, which seemed not unto me eight and thirty days; and six years that I have been married, seemeth to me six hundred years. The Philosophers said, that nature had 〈◊〉 worse with men then with brute beasts, for to them she hath given knowledge to avoid their contrary and enemy: but to man she hath given a desire to join with a woman, which is his contrary, whose malice is a swum enemy to the reason of man. The old Romans had a custom, when the wife was married and brought home to her husband's house, they would (as she entered into the gate) lift her up so high, that she knocked her head against the uppermost part of the door, that she might remember always as she were going forth of the door, her harm, whereby to be warned to keep home, and not to gad too much abroad. And this discovereth the malicious and frowardly disposition of some women; that Socrates wife having such a husband as all men admired 
Xantippe.  for his virtue and wisdom, yet she made so little account of him, that after she had a long time brawled with him, she watched his going forth, and standing in a place right over the door, she poured a pisspot upon his head: I thought (quoth he) after so great thunder we should have rain.  
When Pompey the great passed with his Army into the East, he found a people called Messagetes, who 
The law of the essagetes.  had a law that every inhabitant should have two caves (because in those mountains they had no houses) in the one of them dwelled the husband, sons, and manservants: in the other, the wife, daughters, and maidservants. Their manner was to eat together, and to sleep once a week together. And when they were asked of Pompey what was the cause they lived in this strange sort, contrary to all the world beside? They answered him, Behold us, Pompey, how the 〈◊〉 have given us but a short life, that no man passeth threescore years at the most; and those we endeavour to live in peace: if our wives should dwell with us, in living we should die: for that we should pass the nights in hearing their complaints, and the days in suffering their brawlings: whereas keeping them thus apart from us, the sons be brought up in more peace, and we avoid the unquietness that killeth the fathers.  
But though many evils be reported of marriage, by the defects that be in some women, yet in this they seem to be of a charitable and kind disposition towards their husbands; if their nature be not altered from that it hath been in times past, in that they will double the evil of marriage to themselves, to deliver their husbands from the one half: for rather than their husbands shall be troubled with two wives, they will consent to be troubled with two husbands: as appeareth by this example of the Matrons of Rome. A●…lus Gellius reporteth that the old Romans had a 
An History reported by A●…lus Gellius.  custom, that every Senator might bring one of his sons (when they were little Boys) with them into the Senate-house, until they were seventeen years old, that they in their youth might be instructed in matter of estate, and see the good order that was there observed by their parents, thereby to be the better able to govern when they came to be men: with charge nevertheless, not to speak of any thing which they heard deliberated among the Senators. It chanced on a time the Senate to sit in counsel longer than their accustomed hour, consulting upon matters of great importance: whereupon because they could not then agree, they deferred their resolution until the next day, with charge that every one in the mean time should use silence: when a young little Boy being there that day, the son of Papyrius, one of the principal families among the Romans, was returned to his father's house, his mother desirous to know the cause of the Senators long sitting, desired the little child to tell her what matter was debated in the Senate: the Boy refusing to tell her, and excusing himself upon the commandment given to keep silence, she was more desirous (as they say the manner of women is) to know the matter then before: and when she perceived that by no fair words nor promises she could allure the Boy to discover it, she threatened to beat him: then the boy for fear of the rod, to satisfy his mother's importunacy, made this device: The matter (said he) that was in question, and must be determined to morrow, was this: It seemed good to many of the Senators, as well for the Commonwealth, as for the increase of people, that every man should have two wives; but others were of a contrary opinion, and thought it more expedient that every woman should have two husbands, which matter should be determined the next day. The mother believing her son, was greatly perplexed, and advertised presently other Matrons of Rome what she had heard, that they might devose some way to hinder the resolution for men to have two wives, and to bring to pass rather that women might have two husbands. The matter was carried so speedily from one to 〈◊〉, that the next day when the Senators should enter into the Senate-house, they found at the door a great number of the principal Matrons of Rome upon their knees, who made a very earnest petition to them, 〈◊〉 they would not make so unjust a law, that a man should have two wives, but rather that a woman might have two husbands. The Senators knowing nothing of the matter, were not a little amazed; and when they were entered into the Senate, one asked another what this strange kind of incivility and shamelessness of their wives should mean? But no man being able to make any reason of the matter, the little Boy seeing them so confused, steppeth forth, and told them openly how the matter had passed, and that he was driven for fear of stripes to devose this answer to satisfy his mother. The Senate commended the Boy, and decreed that none of their sons should enter any more into the Senate-house, but only this Papyrius, lest their secrets might be disclosed by the importunacy of their mothers. Demosthenes gave this counsel unto Corinthus, 
How to choose a wife.  that asked him, with what conditions a wife ought chiefly to be furnished? Be sure (saith he) that thy wife be rich, that the necessities of thy life may be supplied, and the continuance of thine estate plentifully supported: Let her be nobly descended, the better to minister to thy reputation, and bring honour to thy posterity: Let her be young, that she may the better delight thee, and thou find no occasion to think marriage loathsome: Let her be fair, the better to content thy desires, and contain thee from others: And let her be virtuous and wise, to the end thou mayst safely commit thine estate to her government. For whosoever taketh a wife without these conditions, is sure to find that he feareth, and fail of that which should make the marriage happy. For of all accidents ordained to trouble the life of man, there cannot be a greater infelicity, then to be evil encountered in marriage. He taketh small pleasure of all that ever he hath beside, that is wived against his appetite. One being asked, who was a chaste wife? answered, She that is not bold; that doth not evil when her husband offends her; that may and will not; that hateth money, the door, and the window; that careth not for feasts and banquets, for dancing, nor to be curious in apparel; that heareth no messages, nor receiveth letters nor presents from lovers; that will not go 〈◊〉 stand alone; that esteemeth her husband, whatsoever he be, above all others; that spinneth, seweth, feareth God, and prayeth often and willingly to him; that is the last that speaketh, and the first that holdeth her peace: which made Propertius commend women of the elder time thus: 
Non illis studium vulgo conquirere amantes,  
Illis ampla satis, forma, pudicitia.  
They studied not to range abroad  
For Lovers to inquire,  
To be held chaste, the beauty was  
Which they did most desire.   
The old Romans seemed not to think marriage a happy estate, by a speech used by Metellus the Orator, to 
The opinion of 〈◊〉.  persuade them to marriage; If we could (said he) be without wives, we should then be all free from that trouble; but seeing nature hath so ordered the matter, that we cannot commodiously live with them, nor by any means without them, we must have respect rather to the perpetual good, then to the short pleasures. And what doth more unquiet a man's mind, then to stand in doubt, whether the children of whom he beareth the name of their father, be his or not? To this purpose I remember a pretty device, reported by a credible Author, that a woman made to satisfy her husband. This man was of the Nobility, and of great possessions, and married a wife of the like estate, and beautiful withal, but not of the best fame. This woman was delivered of a goodly boy, and as she held him on a day in her arms, and perceiving her husband sit very sadly, as though his mind were greatly troubled, fetching deep sighs; she asked him what was the cause of this great pensiveness and sighs? The husband sighing again, I would (quoth he) give half my land that I were as certainly assured that this boy were mine, as he is known to you to be yours. There shall not need (said the wife, keeping her countenance with great sobriety) so great a price, only give me an hundred acres of meadow wherewith to feed my cattle, and I will put you out of doubt of this matter: and when he had told her it was impossible, yet they agreed to call in certain Noblemen and Gentlemen to hear the bargain, which in their presence being agreed upon, she holding the boy in her arms, said unto her husband, Is this boy in very deed mine? When he affirmed it to be so, she held forth the boy in her arms to her husband: Take him 
A witty answer.  (said she) I give him to you: now he is out of doubt yours. Wherewith all that were present fell into a laughing, and gave sentence with the wife, condemning the husband. Alphonsus' King of Arragon was accustomed to say, that if a man will see a perfect and well sorted marriage, the husband must be deaf, and the wife blind, that he may not hear her brawling, nor she see her husband's wanton toys. When one admo●…shed his friend, that he should stay the marriage of his son, until he were wise: Ye deceive yourself (my friend, quoth he) for if he once grow to be wise, he will never marry. One hearing this preached, Whosoever will be saved, must bear his Cross, ran to his wife and laid her upon his shoulders. Pbilem●… said, that a wife is a necessary and perpetual evil to her husband, because there is nothing more hard to be found in all the world than a good wife, following the old proverb: That a good wife, a good Mule, and a good Goat are three naughty beasts. But enough of this. It shall be good to be warned by old Homer's counsel, and not to touch this string too much, lest we pluck the house upon our head. 
Talia, nate, loquens, haud multo tempore vives.  
Speaking these things, oh son,  
Thou hast not long to live.   
Thus may we see how hard a matter it is, to find 
No felictic●… in marriage.  out any estate that is not subject to infelicity and misery: and if we should peruse the estate of peace which is desired of all men, and is a great blessing of God, we shall find, that the long continuance of that happy estate, is many times the cause of great infelicity. Such is the corruption of our nature, to turn that good which God sendeth to the benefit of men, to our own evil and harm: which is by the Poet truly affirmed; 
Nun●… patimur longae pacis mala: saevior armis  
Luxuria incubuit, victumque ulciscitur orbem.  
The evils of long peace  
Now luxury is held w'indure,  
Amongst us: raging worse than War,  
To avenge the conquered world.   
Philemon in his Comedy bringeth in a plain Countryman that derided the Philosophers, disputing upon their Summum Bonum, one placing it in this thing, another in that, according to the diversity of their conceits: Ye mistake the matter (quoth this homely fellow to the Philosophers) peace is the thing wherein the felicity of man consisteth: for nothing is better, nor more desired or pleasant, that God hath given 
The effects of peace.  to men, than peace. Yet notwithstanding we do see, that a long continued peace engendereth luxuriousness and intemperance, whereof ensueth beastly drunkenness, and an infinite number of diseases, both of body and mind, that besides many torments hasten men to their end, it increaseth riches, which bringeth forth covetousness, pride, vain glory, and ambition; whereof ensueth uncharitable contention by law, and effusion of innocent blood by civil Wars, to the utter ruin and destruction oftentimes of many goodly Kingdoms and Commonwealths: Which was the cause that moved Scipio to dissuade the Romans from the destruction of Carthage, lest by living securely in continual peace, without fear of any enemy, they should at the length turn their weapons to their own bodies, which came even so to pass. Lodovicus Guicciardine in his description 
Presages of the fall of Antwerp.  of the Low-country, seemed to presage the fall of Antwerp, before their Civil Wars began, by reason of their abundance of riches (wherein they were thought to exceed all the towns in Europe) and luxuriousness, & security of life by their long peace: Which may be a warning to other countries, that find themselves drowned in the like vices. Cato said, that luxuriousness and covetousness were two plagues that overthrow all great Empires. Cyprian findeth fault with the corruption of his time by long peace. Idleness 
Idleness the child of peace.  (saith he) and long peace hath corrupted the discipline delivered by the Apostles: every man laboureth to increase his patrimony, and is carried away with an insatiable desire to augment his possessions. What would he have said of the covetousness and greedy desires of these days? Many examples may be produced out of Histories, of the overthrow of Cities and countries by the vices gathered by long peace. Euscbius reporteth that the long peace and rest which the Christians enjoyed from the persecution, that was in the government of the Emperor Aurelian, to the reign of Dioclesian, was the cause that the Christians manner of 
Peace the mother of persecution.  living began to be corrupted, so as many iniquities did grow presently, and the former old holiness began to decrease, and such disorders and dissensions began to be moved among the Bishops and Prelates, that (as Eusebius saith) God suffered the persecution of Dioclesi●… to serve in place of revenge and chastisement of his Church, which was so extreme and bloody, and full of cruelty, that neither is it possible for a pen to write, not tongue to pronounce it. So that whether we live in the wars or in peace, each of them hath in them their infelicity: 
Occidit ignavus, dum pralia pace quiescunt:  
The slothful dyes, whilst wars sleep in peace.   
Now if we should prosecute in a generality this discourse of the miseries of man, as we have done of their particular estates, how many kinds of pains and torments he suffereth in this life, and how many ways, and in what miserable estate he cometh by his death, we should rather lack time then matter to write of. But to follow the course that we have already taken in other things: let us, of an infinite number of examples, select some few. What pains and troubles men suffer in this life, in labouring to attain to their desires, something hath been said before, and more shall be said hereafter. Likewise what miseries men have suffered by the wars, hath been touched already. Now resteth to speak something of the calamities that happen to men by diseases and accidents, which bring them to their end: whereof we will recite some few examples of those that be rare and somewhat strange: But first we will add one more to that which hath been spoken before of famine, a most miserable plague, and horrible kind of death, one of the whips and scourges wherewith God useth to punish the sins of men. In the fourth book of the Kings, mention 
A great famine.  is made of a famine in Samaria in the time of Helizeus, which was in all extremity: and when all their victuals were consumed, the mothers did eat their own children; insomuch that a poor woman made her complaint to the King (seeing him upon the walls) that a woman, her neighbour, would not perform a bargain made between them, which was, that they should eat her child first, which, (said she unto the King) I have performed: for we sod and ate my child, and she presently hath conveyed away her child, and hath hidden him, that I should not eat my part of him: which when the King heard, his heart was ready for grief to break and leap out of his body; and he began to rend his garments, and covered his flesh with sackcloth, saying, God make me so, and as followeth in the Text.   

CHAP. FOUR  
Of sundry sorts of plagues and pestilence, and great mortalities. The judgements of God upon diverse evil men. Of Popyelus King of Polonia and his Queen. Arnolphus and Hotto Bishop of Mentzes, etc. Other strange accidents concerning Gods great justice.. The miraculous effects of fear, sorrow, and joy approved by History. The instability of fortune instanced in the story of Polycrates King of Samos. His daughter's ominous dream. His great prosperity and miserable end. That no man can be said to be happy before death. Of the vain trust in riches, and of rich and covetous men. Avarice reproved and punished, etc.  
CRedible Author's report, that in Constantinople there was a strange kind of pestilence, in such manner, as those which were sick thereof, thought themselves to be killed by other men, and being troubled 
divers kinds of pestilences.  with that fear, died mad, supposing men did kill them. Thucydides reporteth, that there was a corruption of the air in Greece, that infinite numbers of people died without finding any remedy, and such as recovered health, lost their memory & knowledge, so as one knew not another, not the father his child. Certain soldiers that were under the Lieutenant of the Emperor Marcus Antonius, being in Seleucia, went into the Church of Apollo, where they opened a coffer, thinking to find some great treasure, but the contagious air that came forth of it, first destroyed a great part of the people of Babylon: than it entered into Greece, and from thence to Rome, whereof ensued such a pestilence, that it destroyed a third part of the people. In France there was such a disease at Aix, that the people would die eating and drinking; many would fall into a frenzy and drown themselves in wells; others would cast themselves out of their windows, and break their necks: The mortality growing of this disease was so great, that there was no room in the Churchyards to 
Miserable mortality.  bury the dead: and many finding themselves infected with this disease, being out of all hope of recovery, would presently sow themselves in sheets, looking when death would come to separate the soul from the body. These were the whips that God used in a generality for punishment of sins. But what would we speak of diseases, when Pliny and others write, that in two thousand years to their time, they have discovered above 
Man subject to 〈◊〉. 〈◊〉 diseases.  three hundred diseases to which men are subject: we may say with the Poet; 
Optima quaeque dies miseris mortalibus 〈◊〉,  
Prima fugii, subeunt morbi tristisque senectus,  
Et labour, & durae rapit inclementia mortis.  
The best days of us miserable men,  
The first are, that make haste from us, and then  
Diseases come, with sorrowful old age,  
Labour, and lust, Death's implacable rage.   
Let us descend to some particular matter, which hath happened to men, either by the secret judgement of God, or by some rare accidents. Popyelus King of Polonia, a man of evil life, would often wish that he might be devoured of mice. At last as he was sitting at dinner 
The secret judgements of God.  banqueting and 〈◊〉, a company of great mice set upon him, which came from the carcases of his uncles, which he and the Queen his wife had killed with poison. These mice in great heaps assaulted him, his wife and children, as they sat feasting, and never left gnawing upon them day and night, though his guard and soldiers did all they could to drive them away; great fires were made, and the King, his wife and children placed in the midst: yet notwithstanding the Mice ran thorough the fire, and fell to their gnawing again: Then they went into a ship, and proved what the water would do: the Mice followed them, and gnawing continually upon the Ship, the Mariners seeing themselves in danger of drowning, the water coming in at the holes which the Mice made, brought the Ship to land, where another company of Mice joined with these, and molested them more than before: when his followers saw these things, perceiving it to be the judgement of God, they all fled. The King seeing himself left alone, and those departed that should defend him, he went up into an high tower; but the Mice climbed up and devoured him, his wife, and two sons. By which it appeareth, that there is no policy nor power to be used against God. The Emperor Arnolphus was likewise eaten up with Lice, his 
Herod's disease. A cruel Bishop.  Physicians being unable to give him any remedy. Hotto Bishop of Mentzes in Germany, perceiving the poor people in great lack of victuals by the scarcity of corn, gathered a great many of them together, and shut them into a barn, and burned them, saying: That they differed little from Mice that consumed corn, and were profitable to nothing. But God left not so great a cruelty unrevenged: for he made Mice assault him in great heaps, which never left gnawing upon him night nor day: he fled into a Tower which was in the midst of the Riu●…r of Rhyne (which to this day is called the Tower of Mice, of that event) supposing he should be safe from them in the midst of the River: But an innumerable company of Mice swum over the river to execute the just judgement of God, and devoured him. The like happened to a Bishop of Strasbrough, who was also devoured with mice. When Harold King of Denmark made war upon Harquinus, and was ready to join battle, there was a dart seen in the air flying this way, and that way, as though it sought upon whom to light. And when all men stood wondering what would become of this strange matter, every man fearing himself; at last the dart fell upon Harquinus head and 
A prodigious accident.  slew him. An Italian Gentleman being unjustly condemned to die (as it was thought) by Pope Clement the fifth, at the request of Philip the fair King of France, seeing them both out of a window, speaketh to them aloud in this sort: Thou cruel Clement, for as much as there is no judge in the world, before whom a man may appeal from that unjust sentence, which thou hast pronounced against me; I appeal from thee as from an unjust judge, to the just judge jesus Christ, before whom I summon thee; and likewise thee King Philip (at whose suit thou hast given judgement of death upon me) within one year to appear before the Tribunal seat of God, where I shall plead my cause, which shall be determined without covetousness, or any other passion, as ye have done. It chanced that about the end of the time by him prefixed, both the Pope and the King died. The like 
God's great justice..  happened to Ferdinando the fourth King of Castille; who puttìng to death two knights rather through anger then justice, whose favour could not be obtained neither 
Strange examples of Gods justice..  by weeping and lamenting, nor by any petitions, they summoned the King to appear before the Tribunal seat of Christ within thirty days; the last of which the King died. A Captain likewise of the Galleys of the Genoese took a vessel, the Captain whereof never did harm to the Genoese, yet for the hatred that the Captain of the Genoese did bear to his Nation, he commanded him to be hanged: And when no petitions nor prayers would be heard, nor excuses allowed, nor any mercy would be found, he said to this cruel Captain, that he did appeal to God that punisheth the unjust: and summoned him to appear at a certain day appointed, to render account before God of the wrong he had done him: the very same day that he appointed, the Captain of the Genoese died, & of like went to yield his account. A strange example likewise by a false accusation of an Archbishop of Mentz called 
A remarkable story.  Henry: This man was endued with many virtues, and had great care of his flock, and would punish severely public sinners, which procured the hatred of many wicked persons, who accused him to the Pope, as a man insufficient for his charge; laying many faults against him. The Pope holding a good opinion of the Bishop, advertised him of it, who to purge himself, and to declare his innocency, made choice among all his friends of one Arnand, whom he loved dear, and advanced to many dignities, to go to Rome. This man being rich, intending to deprive his master, and to occupy his place, suborned two wicked Cardinals, with a great sum of money, to favour his practice: when he came to answer for his master, he confessed how much bound he was to him, yet he was more bound to God, and to the truth, then to men; and said, that the accusations laid against the Bishop, were true: By means whereof the Pope sent the two corrupted Cardinals to heat & determine the Bishop's cause: when they came into Germany, they sent for the Archbishop, and upon hearing of his cause, deprived him of his dignities, and placed Arnand in his room. The Bishop being present at the sentence; God knoweth (said he) that I am unjustly condemned, yet I will not appeal here from your sentence, because I know that ye shall sooner be believed in your lying, than I in speaking the truth: and therefore I receive this judgement for my sins: Nevertheless I appeal from your sentence to the eternal judge, which is Christ, before whom I summon you. The Cardinals fell into a laughing, and mocking him, said, That if he would go before, they would follow: it happened that the Bishop having withdrawn himself within a Monastery, died within a year and a half after: whereof when the Cardinals heard, they were in a great jollity, and in a scoffing manner said one to another, that they must go seek the Archbishop. Within few days 
3. Fearful judgements.  after, one of the Cardinals had such a blow by one of his own people, that his tripes and puddings went forth at his lower parts and died: The other Cardinal grinding his teeth, 〈◊〉 his own hands, and died mad: arnand for his cruelty and seditions which he maintained among the people, was so hated of all men, that being assaulted one day in a Monastery, he was there slain, and his body cast into the towne-ditch, where he lay three days, all the people both men and women using all manner of cruelties and despites upon it. Lucian a notorious blasphemer of Christ his Divinity, was devoured with dogs. Arrius had also a wonderful 
Strange stories, to the same purpose.  end: for as he was coming to dispute with the Prelates, he fell into such a looseness of belly, that he avoided his guts and bowels. The death of Lewis the eleventh King of France, was also something strange: for as he was beholding Tennisse player's with his wife, among other talk, he said, that he hoped to do nothing hereafter that should offend God; which words were no sooner out of his mouth, but he fell down speechless, and languishing a few hours, he died in the same place: which argueth the miserable condition of men, that a mighty King, when he least thought upon death, and had many goodly houses and buildings, ended his life suddenly in the most vile and filthy place of all his Castle, where men used to make water. And the manner of the death was very rare that Atterius Rufus, a Roman knight 
An ominous dream.  suffered. This man dreamt or was warned by a vision, that when the Gladiators or Fencers exercised their 〈◊〉 at Syracuse (as the manner than was) to kill one another with their naked swords, he should be slain by one R●…tiarius, a man to him unknown: which dream he declared the next day to them that sat by him, to behold this fight, or pastime. This Retiarius chanced to be brought in place with one Mirmillo, whose face as soon as Atterius beheld, he told them that this was the man that he dreamt should kill him; and rose up presently, meaning to depart: but being persuaded by them that sat by him, he stayed: As the two men were fight, Retiarius chanced to drive Mirmillo to the place where Atterius sat, and having cast him down by him, he thinking to kill Mirmillo, thrust his sword thorough Atterius, and slew him.  
It is no less strange to consider of the miserable end of men by two contrary passions; sudden sorrow and joy. Don Pedro, and Don john, having the government of the kingdom of Castille, in the nonage of the young King their Nephew, made wars upon the Moors 〈◊〉 Grenata; and as they returned homeward in good order, 
Offeare and joy.  Don Pedro being in the vaward, and Don john in the rearward, whom the Moors pressed so hard, that he was fain to send to Don Pedro to return to his aid. He hastening to assist Don john, could by no means make his soldiers follow him: and drawing his sword to strike some of them, thinking thereby to make the rest more obedient, he was so troubled to see he could not help Don john, that he fell down dead from his Horse: which when Don john heard, that was valiantly fight with the Moors, he conceived such grief, that he fell down speechless, his strength failing, and died within a little while after. Herennius a Sicilian, as he was led to prison for being partaker of a conspiracy, was so perplexed through fear of the future judgement, that he fell down dead at the entry into the prison. Plantius looking upon his dead wife, cast himself upon her dead body, and with very sorrow died. The like happened to a French Gentleman, the son of Gilbert of Mompensier, 
Of sorrow.  who went to Pozzuola, to visit his father's tomb, and being overcome with extreme sorrow, after he had shed abundance of tears, he fell down dead upon the sepulchre. This is no less strange, that joy hath 
The strange effects of joy.  wrought the same effect: and such as sorrow could not kill, sudden joy hath dispatched. A woman hearing of a great slaughter of the Romans, by their overthrow at the battle of Thrasymeno, where her son served as a soldier, meeting him at the gate unlooked for, fell down dead in his arms, as she was embracing him. Another woman, hearing a false report, and believing that her son was dead, as soon as she saw him, died presently. Philemon had certain figs gathered for him, and being set within his sight, an Ass came to them and began to eat: he willed a Boy to drine away the Ass, who went so slowly, that he had eaten all the figs before the Boy came. Because thou hast made no more haste (said Philemon) give the Ass wine also, wherewith he fell into such a laughter, that he died forth with. Diagoras and Chilon, hearing that their children had won the prize at the games of Olympus, laughed so heartily for joy, that they died immediately. Of late years Sinas having the charge of certain Galleys under the great Turk, seeing his son restored to him again, that was taken prisoner by the Christians, died with extreme joy, at the first sight of him.  
But that the miserable conditions of men may be seen, as well by the strangeness of their death, as by the infinite troubles of their life, we will allege a few examples more (for to prosecute it at the full, would contain a great volume) of the severity or cruelty that hath been used in a strange sort. The Transylvanians 
Barbarous cruelties.  having taken certain Rebels with their Captain, made them fast three days, and then made them eat their Captain half roasted, and afterward his bowels sod, before they put them to death. There were six men for some notorious fact condemned & judged to this death; they were set alive into the ground, all saving their head above, in front three against three, and face to face; and there continued in that sort, until they miserably ended their lives. An Italian Gentleman having the upper hand of his enemy, who upon his knees asked for mercy, willed him to deny God; which when the other had done in hope of life, he thrust his sword thorough him, saying; I will now kill thee body and soul. Certain Italians were sent from a Free State, in Embassage to the Duke of Moscovia: and as one of them kept his Cap upon his head, in the presence of the Duke, he being 
〈◊〉 tyranny.  therewith offended, caused a nail to be driven thorough his Cap into his head. 
Ludit in humanis divina potentia rebus:  
Et certam prasens vix habet hora fidem.  
The Divine power all humane things derides,  
And scarce one certain hour with us abides.   
The Emperor Marcus Aurelius meditating upon the miserable condition of men, spoke in this sort: I have imagined with myself whether it were possible to find any estate, any age, any country, any kingdom, where any man might be found, that durst vaunt he had not in his life tasted what manner of thing adverse fortune is: And if such a one might be found, it would be such an ugly monster, that both the quick and the dead would desire to see him. Then he concludeth; In the end of my reckoning, I have found that he which was yesterday 
Necessary considerations.  rich, is to day poor: he that was yesterday whole, is to day sick: he that yesterday laughed, to day I have seen him weep: he that was yesterday in prosperity, to day I have seen him in adversity: he that yesterday lived, I have seen him by and by in his grave. Saint Augustine entering deeply into the consideration of the miserable condition of men, and wondering at their infelicity, maketh thus his complaint to God: Lord, after men have suffered so many evil things, merciless death followeth, and carrieth them away in diverse manners: some it oppresseth by fevers, others by extreme grief; some by hunger, others by thirst; some by fire, others by water; some by the sword, others by poison; some thorough fear, others are stifled; some are torn in pieces by the teeth of wild beasts; others are pecked with the fowls of the air; some are made meat for the fishes, others for worms: and yet man knoweth not his end. And when he goeth about to aspire higher, he falleth down and perisheth: And this is the most fearful thing of all fearful things, the most terrible of all terrible things, when the soul must be separated from the body. And what a miserable sight is it to see one lying in the pangs of death, and how loathsome when he is dead?  
And then followeth the dreadful day of judgement, when every one must yield account of his life past. This is the time when Monarches and Princes must 
The general account.  give account, whether they have laid intolerable exactions upon their subjects, and been the cause of the effusion of innocent blood to feed their ambitious humours. This is the time when the Pastors and Prelates must give up a reckoning of their flock; and with what doctrine good or bad they have fed them. This is the time when Merchants must yield an account, and all other Trades that stand upon buying and selling, for the falsehood they have used in uttering their Wares, whose case is hard, if it be true the Poet saith: 
Periurata s●…o postponit numina lucro  
Mercator, Stygiis non nisi dignus aquis.  
The perjured Merchant will forswear for gain,  
Worthy in Stygian waters to remain.   
This is the time, when Lawyers will tremble how to answer the animating their poor Clients to 
The account of Lawyers.  waste their goods, to their great hindrance or utter undoing, in continuing their suits in a wrong cause, the end whereof is their own gain. This is the time 
〈◊〉 judges.  that Magistrates and judges must be called to a reckoning, whether they have administered justice uprightly and indifferently, without favour or corruption. This is the time when men of War must answer 
Soldiers.  for their spoils and rapines, and intolerable outrages and cruelties used upon every sex and age that Christ died for, as well as for them. This is the time that covetous men and usurers must yield an account 
Usurers.  for their rapines and oppressions, and for the undoing of infinite numbers, to enrich themselves with their excessive and unlawful interest and gains. This is the time that Widows and Orphans, and other afflicted people will cry out, and present their complaints before 
Of the wicked in general.  God, of the injustice and wrongs they have sustained and suffered. This is the time when the wicked shall say (quaking and trembling for fear, and repenting too late;) Look how yonder folks which we had heretofore in contempt, as base persons and of none account in respect of ourselves, are now exalted in the sight of God, and are accounted among the Saints. This is the time (saith Saint Hierome) when they that stut and stammer, shall be more happy than the cloquent. And many Shepherds and Herdsmen shall be preferred before Philosophers; many poor beggars, before rich Princes and Monarches; many simple and gross heads, before the subtle and fine-witted. Then shall the fools and insensible persons (saith Saint Augustine) take hold upon Heaven, and the wise with their wisdom shall fall down into hell, where is the misery of all miseries, and such as the miseries of this world, be pleasures and delights in respect of them. This is the judgement spoken of in Saint Matthew; Go, ye cursed, into hell fire, where is nothing but lamenting and gnashing of teeth, which is prepared for the Devil and his angels before the beginning of the world, where they shall be tormented for ever and ever, and shall wish for death, but they shall not find it; they shall desire to die, and death shall fly from them. These miseries to which men are subject, made the Prophet Esay sorry, that he was not destroyed or styfled in his mother's womb; and murmured that his legs did hold him up, and complained upon the paps that gave him suck. ●…remie moved with the like spirit, considering that man is form of the earth, conceived in sin, borne with pain, and in the end made a prey for worms and serpents, wished that his mother's belly had served him for a sepulchre, and her womb for a tomb. The consideration of the miserable estate of this life, brought in a custom to the people of Thracia to weep and lament at the birth of their children, and to rejoice when they died. But the Philosopher Demosthenes discovered his conceit by a more particular passion. For being demanded of the Tyrant Epymethes, why he wept so bitterly for the death of a Philosopher, being so strange a matter for a Philosopher to weep? To this Demosthenes answered, I weep not (O Epymethes) because the 
A bitter Answer.  Philosopher died, but because thou livest; being a custom in the Schools of Athens to weep more because the evil do live, then for the death of the good.  
Seeing therefore we have perused the principal estates of life, and can find nothing in them worthy to be called Felicity, nor answerable to the thing which that word seemeth to purport, but rather that they all defect so much from felicity, that they decline to infelicity and misery: Let us do (yet with a better mind) as many now a days use to do in matters of greater importance, the more is their iniquity, when their obstinacy will not suffer them to apply their opinion to the words and meaning of the authority they allege, they will wrest and apply the words to their opinion: So let us use some force to the word, and wrest it from his proper signification, and apply it to the matter, and call that happiness of life, Felicity, which a man hath possibility to attain; and set down such a felicity as agreeth with the condition of men, and as hath been and is enjoyed of some. For to conceive by imagination such a felicity, as is Plato his Common wealth, or C●…ero his Orator, that never was, nor will be; or such a felicity as Aristotle setteth forth, which no man can attain to, serveth not this purpose. For to set up a mark so far beyond a man's reach, that he cannot shoot near it, will rather discourage, then encourage him, to take his Bow in his hand, and to 
A smile.  make any attempt, when he seeth his labour lost before he begin: So to feign or set up as a mark, for men to direct the course of their life to, such a felicity as never any man hath, nor by possibility can attain, is to confirm or leave them in their erroneous opinion, embracing some other thing, for the true felicity they ought to seek after: But when they see before their eyes such a felicity or happy estate, as is within their reach, men will cheerfully use their endeavour to attain to it. And though it happen but to few, to enjoy this felicity in the highest degree, yet in bestowing their labour with hope fully to possess the same, they shall come near it, and fly further from those things, which by mistaking have brought many to infelicity. For in a game he that winneth the second or third prize, departeth victoriously, though he could not win the best. 
Est quoddam prodire tenus, si non datur ultra:   
It is something to get so far, though we have not power to go further.  
We have showed before, that the true felicity of man, or his Sovereign good is enjoyed in the life to come: and that there is no estate of this worldly life void of 
No estate free from calamity.  troubles and calamities. For as there is no Sea without waves, no more is there any kind of life without trouble: So that we must be driven to call that life, felicity, which hath in it least miseries, and him to be happy, that feeleth least troubles and calamities, and best beareth them. For there was never any man to whom some thing either hath not happened, or may happen, to make him sometimes sorrowful. But he that maketh least account of it, is wise and happy, as one saith: He●…est est enim mortalium foelicitas, dolere quam fieri potest rarissime. For this is the felicity of men, to feel sorrow as seldom as may be. Socrates answered one that asked him, how a man might feel little sorrow? That there was no man that dwelled in town or country, or conversed with men, but he should sometimes be sad. The 
The best remedy for sorrow.  best way to avoid the occasion of sadness, is to live well: but to be sorrowful before there be cause, and to fear evil things to come, before they happen, is mere foolishness. For what necessity is there to hasten or call evil things, and anticipate that we must suffer too soon, whensoever they happen? and to lose the present time with the fear of that is to come? It is madness 
Against those that are curious after predictions.  for a man to make himself unhappy now, because the time will come he shall be unhappy: and the things that many times occasioneth us to be sorrowful, are either not evil, but an opinion only, or else no great evil. Sacrates was wont to say, that if all evil things were laid together in a heap, and every man should take away a part, there is none but would think, that his own evils were less than that portion which he did bear. And in truth a man shall sometimes receive more comfort in sadness of them that be in calamity, then of them that be merry: For if he consider and compare his own evils with those of others, he shall find that to be little which he suffereth, in respect of that which others endure. And nothing bringeth greater sorrow to the mind, than the loss of the thing dear loved: and though many men win opinion of wisdom; because they seem not to be grieved with the lack or loss of that for the which we see others tormented with great sorrow and anguish of mind; yet if the same men were touched with any thing that they did strongly affect, we should see that humane wisdom were not able to make sufficient resistance. For in such cases our affections and reasons contend together: and if reason be stronger in us then the affection that moveth the mind, reason prevaileth and overcometh the other: But if the affection be stronger than his reason, than it prevaileth, and reason yieldeth. And the more near they be in equality, the more vehemently they contend together, and the longer endureth the conflict, before the victory be won: like as two wrestlers, the stronger overthroweth the 
A Simile.  weaker, except he be assisted by skill: So naturally happeneth it between affections and reason, or wisdom; affections being the stronger, if the mind moved be stricken in the right vain, and doth commonly make reason give place, except it be assisted with God's grace above our own strength. It is a hard matter to refrain 
Arist.  from pleasures that delight and tickle the senses, yet it is more hard to resist and endure things painful and grievous. But we must contend nevertheless, and endeavour with our reason and wisdom, against our unruly affections, and call to God for the assistance of his holy Spirit. For to what purpose serveth our wisdom, our learning, our knowledge and experience, and observation of the ordinary course of worldly matters, if we apply not the same to our own benefit? As the Poet saith: 
Quid iwat humanos, scire atque evoluere casus,  
Si fugienda facis, & facienda fugis?  
What boots it humane things to know,  
Or after them Inquire.  
If what's not to be done, we do,  
And: To be done, forbear.   
But seeing that by the fall of our first Parents we are drowned in sin and iniquity, and our nature is so corrupted, that we can do nothing of ourselves, not deserve any thing that is good, nor have any means to escape the torments of the life to come, and the calamities of this present life, which is extreme misery, nor enjoy the pleasures of the heavenly life, nor the quietness and vacancy of trouble in this life, without God's especial grace and free gift, through the merits of lesus Christ our Redeemer; we must confess and acknowledge, that both the felicity we seek for in this life, and the beatitude and Summum bonum in the life to 
All felicity dependeth upon God.  come, dependeth wholly upon God, and cometh from him: so that we may call the Felicity of this world, the contentation of a faithful mind in a godly life and death, which cometh by the enjoying of God's benefits and graces. And although all good things that can happen to us come from God, yet we must bestow our endeavour, and use those means which he hath given us, to make ourselves capable of them, and to dispose them to the attaining of a happy life.  
Seeing therefore that our endeavour and labour is requisite to felicity, let us see how and to what end we ought to bestow the same, that we may enjoy it. There are two sorts of ends, some are precedent, some subsequent, some the last ends, to which when we have attained, we rest settled and contented, and proceed no further: others are degrees to the last ends. As for example. A Merchant buildeth a ship to the end to sail 
A comparison.  over the Sea to such a Port, to transport his Wares; he transporteth his wares to sell them, to make money to buy other commodities; that he doth to sell them to his gain: this he doth to gather riches; he gathereth riches to build houses, or to buy land, or to live in pleasure, or to win honour and reputation, or such like: and thus being come to the last end of his labour, for which all the rest were undertaken, he resteth settled, and seeketh no further. Even so all men's desires and labours are addressed from one end to another, hoping at last for a contented and happy life. But because many understand not wherein felicity consisteth, nor the way to it; others take the instruments for the thing itself: few attain to the end of their desires. First therefore, when we know what the felicity is to which we may attain, we must submit ourselves to the will and pleasure of God, from whom all good things do proceed, and with all humility desire him to bless our labours, and bestow upon us those his benefits and graces (with condition nevertheless, if it be his will, for he only knoweth what is best for us) that are necessary to happiness of life. Then we must set before our eyes Felicity as a mark, to which we must direct the course of our life; wherein we must have a continual respect to the true felicity and beatitude, or Summum benumb of men; that is, to glorify and magnify God in this life, as hath been said, which is his last end and proper action, whereunto is joined the joys of heaven in the life to come, without which our life here is mere infelicity, how pleasing so●…uer it be. To this end, which is our proper action and true felicity, we must always have a special regard: For in every nature, the end must be common to all of that kind. But that we commonly 
Earthly felicity is only in name  call felicity or happiness in this life, is rather so by name then indeed: for th●…s life is but a pilgrimage and way to that common end and true felicity of men, which through their own faults, some overcome with great troubles and labour (as they that) not knowing the right way, or not willing to follow it, pass over mountains and rocks with much weariness; others, better advised, that follow the right path, walk quietly, as in a plain smooth ground, and come to the end of their journey without any great pains: and therein resteth our endeavour, to make choice (as much as in us lieth) of the smooth way, and avoid the rough and stony passage, that we may come to the end of our journey with less trouble and unquietness. But let us see what manner of felicity or happiness that is, which dependeth upon God's benefits and graces, and may be enjoyed in this life; and how far those graces must extend to make us happy.  
Seeing this felicity cometh from God, the author of all good things, and goodness itself, and is so much desired of all men, it must needs be some one good thing, or many, wherein it doth consist. And for as much as it concerneth both the body and soul or mind (things of a contrary condition) it must be more than one thing. Aristotle saith, Of evil things a little will do a great deal of harm: but to do a little good, requireth a great many, or a great quantity of good things. So we may say of this matter, That to bring forth such an effect as is felicity (the greatest good thing that happeneth to men in this world) many good things are requisite. The things (after Guevarra) that cannot be bought with treasure, 
4. Things not to be bought with gold.  nor can admit comparison with any other things, are, the Liberty we have, the Knowledge we learn, the Health we enjoy, and the Virtue for the which we deserve commendation: for Liberty lighteth the heart; Knowledge enricheth the understanding, Health preserveth our life; and Virtue is the glory of the soul: All which are so much the more precious, as they are the true figures and forerunners of God's grace, to such as it pleaseth him to esteem and choose. Let us examine some of the good things which God hath diversely 
Sundry blessings bestowed by God upon man.  distributed among men: to some he hath given a continual health & liberty of body: to others he hath given a light heart, & merry disposition of mind: to some, an inclination to this or that virtue: to others, a contempt of worldly riches and honours: to some, a quiet mind and void of perturbations and passions: to others, judgement to discern between things good in show, and those that be good in deed: to some, an inclination or apt disposition to make choice of the one, and refuse the other: to others, a quiet life void of troubles: to some, patience to bear afflictions and crosses if any happen, so as they seem to verify the Poets saying; 
— Gaudet patientia duris:  
Patience endures adversity.   
To others he hath given a competent portion and sufficiency of worldly wealth to maintain their estate, and to serve their necessary use, & such other like things. Now if all these good things did concur together in one man, with the remission of his sins, which is the greatest good that can be enjoyed in this world, without which beatitude cannot be obtained, who would deny him to be happy? For he in whom these things do meet together, liveth a pleasant and contented life, and maketh a godly and quiet end: and whoto●…uer leadeth continually a contented life, and dyeth in the savour of God, he is in perfect felicity. But many that live quietly, seem to live contentedly, when indeed if their minds 
Difference betwixt a pleasant and a patient life. No man contented with his estate.  were known, they may be said rather to live patiently; because they want the means to have that they would, they seem content with that they have. This fault is common to all men, that every one liketh another man's estate better than his own, as the Poet wisely noteth when he asketh this question: 
Qui fit, M●…cenas, ut nemo quam sibi sortem  
Seu ratio dederit, seu sors obiecerit, illa  
Contentus vivat? laudet diversa sequentes?  
How comes it (Oh Maecenas) that we see,  
None with their own estates contented be,  
Whether their choice or chance hath given them free,  
But still in others praise the contrary?  
He answereth himself afterward with an apt proverb:  
Optat ephippia bos piger, optat arare caballus:  
The Ox the saddle doth allure,  
The Horse doth wish to prove the plougher.   
But he that liveth contentedly, desireth no more than that he hath, nor would exchange his estate with any man: but whether any such man may be found in this vale of misery, whose pleasing and contented life is not interrupted with some displeasures & overthwart accidents, may greatly be doubted. Homer duly considering the miseries of this life, and the instability of humane matters, feigned that there were two vessels at the entry of the great Olympus, the one being full of honey; the other full of gall; of which two mingled together, jupiter causeth all men to drink. Whereby his meaning is to give us to understand, that there is no life so sweet or pleasant, but hath in it some bitterness: which agreeth with his opinion that saith, God doth mingle bitterness with worldly felicity, that we might seek another felicity in whose sweetness there is no deceit. And Plutark saith, Men can never simply and sincerely enjoy the quietness of any great prosperity: but whether it be Fortune, or the envy of destiny, or else the natural necessity of worldly things, their quietness is always during their life intermingled with evil among the good; yea and that which is worst, the evil surmounteth the good: for this life hath in it much aloes, but very little honey. The consideration whereof moved Philip King of Macedon, 
An excellent with of Philip King of Macedon,  when he had three messengers brought him good news at one time, two of victories, the third of the birth of his son, to desire the gods that they would mitigate the envy of Fortune, with the moderation of some mean chance, because he knew that some sorrow would always follow good tidings.  
The instability and uncertainty of worldly prosperity, moved Amasis' King of Egypt to give this counsel to Polycrates King of Samos. This Polycrates in all his actions was so fortunate, and lived continually in such prosperity, that Amasis, with whom he was joined in a perfect league of friendship, fearing some great evil hap, according to the ordinary course of this world, to hang over his head, wrote thus unto him: Amasis saith thus to Polycrates; It pleaseth me well to hear that all things fall out so happily with my friend, yet your great prosperity liketh me not, knowing how envious a name it is; but for my part, I had rather that both mine own matters, and also theirs that be dear to me, should sometimes go prosperously, sometime otherwise, and to pass my time after the variety of fortune, then in all things to have good success. Follow therefore my counsel, and 
Good counsel of a friend.  do thus against prosperity: Consider with yourself what thing ye have that ye most esteem, and which being lost, would most grieve you; which when ye have found, cast it away, so as it may never come to the hands of men again: and if then there shall be no alteration in your good fortune, temper it sometime in this sort as I have told you. When Polycrates had read this letter, he determined to follow his friend's counsel; and examining with himself what thing he had, that of all other was most dear to him, & which being lost would most grieve him, he found that the same was a Ring of great value, which he had in very great estimation: he putteth this ring upon his finger, and goeth into a ship, and after he was in the midst of the sea, he let his ring fall as though it were unawares, thinking in that sort craftily to beguile fortune, and returned home again sorrowful (as it seemed) for his great loss. After five or six days, it chanced a fisher to take a great fish, which for the rareness of him he presented to Polycrates: and 
A strange chance.  as the fish was opened to be dressed, the ring was found in his belly, and brought to the King: Which when Amasis understood, perceiving that it was not possible for one man to divert from another the evil destiny that hangeth over him, nor that Polycrates could have any good end, whom Fortune had so exceedingly favoured all his life, he sent a Herald to Samos to signify to him, that he would break the league of friendship with him, lest Polycrates falling into some great misfortune, which he feared, might be to him the cause of sorrow and grief, being his friend. It chanced not long after, that Polycrates made war upon the Persians, by whom he was taken and deprived of his kingdom, and shamefully hanged upon the top of an high hill: this miserable 
Fortune's inconstancy.  end followed his great and long prosperity. A notable example of the instability of man's estate, whereunto he seemed to be strongly drawn by an inevitable destiny for no entreaty of his friends, nor evil signs and tokens going before, neither the dream of his daughter that presaged his unfortunate success, could dissuade him from that journey. She dreamt that she saw her father aloft in the air, and that he was 
An ominous dream.  washed of jupiter, and anointed of the Sun: all which came to pass; for as he hanged in the air, he was washed with rain that fell from above, and was anointed with his own grease by the heat of the Sun that drew out his sweat. The prosperous life and miserable end of Polycrates, confirmeth the opinion of Solon: that no 
No man happy before death.  man can be accounted happy before his death: For to ●…udge them happy that are alive, among the dangers of so many alterations whereunto they are subject, is all one, as if a man should appoint beforehand a reward of the victory to him that is yet fight, being uncertain whether it will fall on his side.  
Which agreeth with Pythagoras, that said, We ought to choose the best life, and save ourselves from the blasts of Fortune, as the Galley is safe from the winds in the Sea. That riches in this mortal life are weak Ankers, glory weak, and the strong body also feeble. So offices, honours and all such things (saith he) are weak and unconstant: and the sure and strong Ankers are Wisdom, Magnanimity, Fortitude and Virtue, which 
Four sure Ankers.  cannot be overthrown with any tempest: all other things he accounteth foolishness, dreams and wind.  
Seeing therefore there is no life in this world to be found that is void of calamities, but pleasures and delights are intermingled with sorrow and grief, ease and quietness with pains and troubles, so as no man leadeth continually a contented and pleasing life, but either in the beginning or end of his race, or in the midst thereof he findeth some alteration, and suffereth something that discontenteth him, and desireth amendment of his estate, we must be driven to seek felicity in the midst among troubles and calamities, and call him happy, that feeleth least of those things that do cause discontentment. And he that looketh always to live happily, seemeth to be ignorant of the one part of nature; for the crying and lamenting of a child when he first entereth into this world, doth seem to presage his painful life, as a vauntcurrer of his miseries to come: for where is he that can vaun●…, that either in his body he hath not felt some pain, in his mind some grief, or hath not suffered loss of his goods, or reproach to his person? These be diseases incurable, accidents remediless, and always incident unto us: even as there is no Sea without waves, no War 
A proper application.  without peril, nor journey without travel; so is there no worldly life free from troubles, nor any estate void of encumbrances. So as no man liveth so happily, that hath not something whereof to complain and be grieved. Boetius saith: 
— Nihilest ex omni parte beatum:  
— Nothing is in all parts happy.   
There is nothing in this world universally blessed or perfect: and therefore that which cannot be avoided by prudence, nor resisted by fortitude, must be overcome by patience, after Saint Augustine's counsel: Vt exercitatione tolerantiae, sustineantur temporalia, & sperentur aterna: that by exercise of bearing, we may endure temporal things, and hope for eternal things.  
For as much then as there is such a mixture in this life of good and evil, as the Poet saith, 
— Miscentur tristia latis:  
— Let sad things be mixed with glad.   
That no man can always live contentedly or happily, but the felicity we seek, must be found in him that liveth least discontented or unhappily, let us see how a man must behave himself (so much as in him lieth) to enjoy this felicity or happiness. Though we cannot fly from cares and troubles so long as we walk in this world, yet we may endeavour ourselves to avoid as many of them as we may: for much more in number be the displeasures & griefs we seek to ourselves, than those that are brought to us by any other means. We said before that he upon whom God bestoweth his graces, by which he liveth contentedly, is happy, and in felicity: 
Necessary observations.  and no man is unhappy, but he that thinketh himself so: neither is any man happy, but he that so esteemeth himself. And yet not every contentment bringeth forth happiness, but such as is contained within a certain manner and measure. For as contentation consisteth not in the much or little that we have, no more doth happiness consist in that to which generally we are inclined. Many by nature, or ●…uill education, or custom, are so inclined to vice, and strongly addicted to lewd life; that neither reason, nor persuasions, nor terror of laws can reform them: wherewith though they be contented, yet are they far from happiness, and may rather be accounted most unhappy. For in all our actions, and in every course and trade of life we must have always respect to our common and true end, that is, to praise and glorify God, that we may have the fruition of the joys of the other life; which is our true felicity and beatitude. And seeing the happiness we seek for in this life seemeth to require contentation, I see not how that happiness can well be had, except in some measure we enjoy the things whereunto we are inclined, that thereof contentment may follow: for reason may rather persuade patience, then bring forth contentment. And therefore we may affirm, that as they which seek for contentation by following their vicious appetites and inclinations, in stead of felicity, find infelicity: so they that enjoy the things whereunto they are inclined, not being repugnant to virtue and honesty, nor to our common end before recited, have a great advantage to the happiness of this life; which cometh by contentation: For he (saith one) liveth happily, that liveth as he will, and will nothing that is evil. men's minds are diversely affected according to the variety of their inclinations, which draweth their labours & industry to satisfy their appetite, and to bring them to contentation and happiness. And if the end be good for which they employ their study & labour, whether their life be active or contemplative (for happiness consisteth not in nihil agendo, ●…ter the Cyclopes) they may attain to that they look for. Among things that be indifferent, that which pleaseth one, displeaseth another; every 
So many heads, so many minds.  vocation and estate of life contenteth not every man; some desire rest, others love to travel; some like to exercise their minds, others their bodies; some wish for pleasures, others for riches and honour: and if the end be good for which they desire these things, the way and means right, which they follow to come by them, and the use as it ought to be, being gotten, they may attain to a contentation and happiness, notwithstanding the great difference of the estates and kinds of life, because they enjoy the things whereunto they are inclined. And this diversity or contrariety of men's inclinations, maketh a good harmony that is compounded of contraries, and seemeth necessary to the maintenance of society. But seeing we have no good inclinations nor motions of ourselves, since the corruption of our nature, we must pray unto God for his grace, to stir them up in us, and then so to employ our endeavour, as we receive not his grace in vain. They that 
job.  plough unrighteousness, and sow encumbrance, gather the same. Divine seed is sown in men's bodies, which 
Seneca.  if a good husband receive, it riseth up like his beginning, but if he be an evil husband, it killeth, like a barren and morish ground, and bringeth forth cockle in stead of corn. The Sun shining upon wax, maketh it soft, and dirt hard. He that rightly receiveth Gods holy Spirit, turneth all his inclinations, and all that happeneth, to his good. For such a mind is stronger than all accidents that chance; but an evil mind turneth all into evil. But it may be objected, that seldom or never all those good things concur together in any one man; God by his secret judgement having so disposed them. And Ennius saith: Nimius boni est, cue nihil est mali; It is too good, that hath in it no evil: for he doth all things for our good, and respecteth our true felicity or beatitude in the world to come; to the attaining of which he bestoweth his graces according to his own pleasure and our disposition. We see some 
Several dispo●…tions in children.  children of so gentle a nature, that they will be sooner reform with a fair word, than others will be with stripes: others again there be of so stubborn a disposition, that neither threatenings nor severe correction is sufficient to bring them to obedience. So God distributeth not all his gifts equally to all men; but to some he giveth riches and possessions, others he suffereth to line in lack and poverty; some he afflicteth and punisheth diverse ways, to others he giveth a quiet and peaceable life, according to his pleasure and the difference of men's dispositions: because he seeth that those benefits and graces, which do lead men to the happiness of this life, will be to some an hindrance to the true felicity of the heavenly life: and therefore he taketh from them the occasions wherewith they may offend him, and leadeth them in the exercise of such things as stand them most in stead to serve him. For, the Lord (saith Justin Martyr) will not honour his children with worldly happiness for a reward of godliness: for those things which be subject unto corruption, cannot be a recompense to good men for their virtue. When God sendeth adversity, it is to exercise us: if he 
Note.  afflict us with poverty, it is to make us to deserve better: when he blesseth us with plenty, so much the more ought we to give him thanks, do him service, yield him praise, and glory, and obedience: if he chastise us with sickness, or any other way, we ought to think, his meaning is to amend and make us better: for God for the most part suffereth adversities to use their force against such as are most strong, not to tempt them above their power, but through exercise, the better to confirm them. If we obeyed God as becometh us, it is certain that things should 
Calvin.  be ruled here after such fashion, as we should be contented.  
Well then, let us admit that all those good things before spoken of, which engender felicity, meet together in very few or none at all: yet nevertheless let us pray to God to bestow upon us so many of them, as it shall please him to think meet for us, and use our endeavour to pass our time in such felicity as is agreeable with our humane condition; which (as we said before) is improperly called felicity, or at least with as little infelicity as may be. But if his pleasure be otherwise, then to bear his crosses patiently, always looking up to the true felicity. For he that falleth into a ditch, and cryeth, God help, without employing those means which he hath given him for his help, may lie there long before he come forth: therefore we must use those means which God hath given us. He hath endued us with reason, to judge of those things that be subject to our senses, and as a necessary means, by which we should sustain and govern this corporal life. By this reason we are taught to discern between good and evil, between virtue and vice. Reason showeth us felicity, and what it is to be happy: 
Reason is concra●…ed by will.  but our stubborn and unruly affections will not be obedient to the judgement of reason, sithence our nature did degenerate, being corrupted by original sin. Therefore God's grace must assist us, otherwise our endeavour is nothing: for in this so great imbecility of nature, and by the subtle practices of the devil, who lieth in wait to hinder and pervert our good intents and purposes, our power and forces are very little: so as we be no otherwise able of ourselves to do those things which are requisite to the attaining of felicity, then as a body that is made weak with long sickness, is able to go; who is by and by weary: and if any chance to thrust him ever so little, he falleth to the ground: so our strength and force is often overcome with the vehemency of our affections, and often overthrown by the subtlety of the devil. Yet nevertheless we must not desist, nor be discouraged, but use our endeavour and force, such as it is, and call to God to supply our defects with his grace.  
Our principal consideration and care must be daily 
Our gratitude that ought to be to God.  to praise and glorify God, to meditate often upon him, and to be thankful for all his benefits, which is our proper action and end in this mortal life (as hath been said) and the means to bring us to the joys of heaven, which is our greatest good and beatitude, or true felicity. Then how to pass thorough this vale of misery and troublous life, as plain and smooth a way, and with light burden, as our endeavour can find, and God will permit. I liken a quiet life and mean estate, void of worldly cares, to a plain way; and that which is interrupted with greedy desire, and hunting after riches and honours and reputation, with such like perturbations, to a rough and uneven way, full of hills and stones, and they that possess them, to be laden with a great burden, and therefore travel painfully in respect of the other, to the end of their journey. To bring this to 
Means that aught to be ●…cd.  pass, we must purify and cleanse our minds from our corrupt and unclean affections, that we may be the better able to see and desire those things which be good indeed, and avoid those things that be good in show only: wherein moral virtues are very necessary: for by them our unruly affections and unprofitable desires are bridled or suppressed, or at least moderated, which are the chief cause of an unhappy life. They move men's desires to pleasures, to riches, to honour and glory, which hath been showed before by many examples and sayings of wise men, to be the cause of infelicity; they stir up pride, envy, hatred, malice, desire of revenge, fear, and such like perturbations and unquietness of the mind, and will never suffer the soul or mind to be in quiet and rest, which is contrary to felicity and a happy life; which consisteth not in fleshly pleasures, nor in the abundance of riches or possessions, nor in principality or power, but in a contented and quiet mind, void of sorrow and fear, which cannot be obtained without God's special grace and gift, and his assistance to our endeavours.  
The counsel which King David gave to his son in his deathbed, is meet to be followed of all men: Thou Solomon my son, know the God of thy father, and serve him with a perfect heart and willing mind: for the Lord searcheth every man's heart, and understandeth all the thoughts of men's minds. If thou seek him, thou shalt find him: but if thou forsake him, he will cast thee off for ever. And Tobit gave this counsel among other things to his son: My son, set our Lord God always before thine eyes, and let not thy will be set to sin, or to transgress the commandments of God: do uprightly all thy life long, and follow not the ways of unrighteousness: for if thou deal truly, thy doings shall prosperously succeed to thee, and to all them which live justly. Bless thy Lord God always, and desire of him that thy ways may be made strait, and that all thy counsels and purposes may prosper.  
And if thou desire to know whether thou be happy 
To examine ourselves.  or not, examine thyself whether thou be glad, merrily disposed, of a quiet conscience, without fear of worldly things, and content with thine estate: whether thou be never pensive or melancholic, for the lack or loss of any worldly thing: whether no hope in gaping for any thing to come troubleth thy mind; whether day and night thy mind be pleased, and in one estate. If these things be so, thou art come very near to the felicity that a man can enjoy in this life. But if thou desire or think to find happiness in pleasures, riches, or honour, thou art as far from felicity, as from the true joy and contentation thou seekest: for these things after which thou huntest, as though they would bring thee gladness and contentation, are rather the causes of sorrow and grief. Every man seeketh after the things that should make him joyful and content: but where to find that joy 
The wrong way  which is certain and constant, they know not. Some seek it in feasting and carousing, others in ambition and great trains of followers; some in brave attire; others in courting young Damsels: but all these and such like be false and deceivable pleasures and joys, and bring men rather to infelicity, then unto happiness. He that will be happy, must think upon the variety of accidents that chance unto men before he feel them: he must account of his riches and possessions, of his wife and children, and all other things that be most dear to 
Seneca.  him, as if he should not always have them, and as if he should be nothing the more unhappy, if he should leave to have them For he is in a miserable state, whole mind is vexed with fear of that which may happen, and he is unhappy before unhappiness come, that with fear is careful, lest the things wherein he delighteth, should not always remain with him: for that man shall never be quiet; and by looking for that is to come, he shall lose the pleasure he might take in the things present. Providence must foresee, and wisdom prevent the evils that may happen: and not to follow the common manner of men: then to judge when they begin to repent: for nothing is more miserable nor foolish then always 
The vanity of fear.  to fear: and what a madness is it for a man to run before, or accelerate his own evil? He is more sorrowful than is necessary, that is sorrowful, before there be necessity. But all these things will not bring thee to happiness, except thou direct them to the true felicity and beatitude, and end of man; that is, God's service and thy soul's health. And therefore thou must yet examine the matter further: how thou dost use honour and riches, and bear poverty and contempt; how thou carriest thyself in health and sickness, in prosperity and adversity; how thou usest thyself having much learning or little: for all these things be Gods creatures and gifts, made to our use: which if thou use as thou oughtest, and carriest an indifferent hand upon them, and desirest no more nor no less of these and the like things then is necessary to the attaining of our end and felicity, than art thou in the right path that leadeth to the same: but if thou desire or seek, love or use these creatures to any other end then for this, thou runnest astray, and art out of the way that should bring thee to that end and happiness.  
Seeing then that the fountain of our happiness of life, in a great part is within us, and proceedeth of a contented and quiet mind, that is, by a moderation of our affections, which is brought to pass by the exercise of virtue: let us labour to make ourselves virtuous, and cleanse our minds of all manner of perturbations, that we may the sooner come to that happiness of life we desire. Even as a field (though the ground be fertile) 
Simile.  without manuring and tillage, will not be fruitful; so the mind (though well inclined) without exercise of virtue and learning, will grow dull and sluggish, and as it were, gather rust. Diogenes walking on a time thorough the street in Athens, wherein were placed diverse images of such ancient men as had best deserved of the Commonwealth, asked alms of them one after another: the cause being demanded; I learn (quoth he) to take denial patiently: so should we practise to master and command our affections, and inordinate desires of fleshly pleasures, and patiently to take denial of riches, reputation, worldly pomp and vanities, which allute and deceive men by the like means, as they that prepare a bitter drink for a child, anoint the cup with honey, that the poor infant may by the sweetness of the one, the less perceive the bitterness of the other: and as the drugs that are tempered with unwholesome and venomous herbs, have written above, A medicine for such a disease, that the poison may be nothing suspected of him that readeth the superscription. So the worldly vanities we have in such estimation, allure and deceive us, with a fair, but a false show of happiness. All men desire one thing, that is, a happy life; but because they take the instruments for the thing itself, and follow not the right way; the more they labour to come to it, the further they go from it. For whereas Felicity requireth a quiet and contented 
The benefit of a quiet and contented mind.  mind with that which is sufficient, men heap to themselves causes of worldly cares and troubles, leaving the plain strait way, to go over hills and mountains: to whom it happeneth as it doth to travellers, that being once set out of the right way, the further they wander, the more they go astray. Every man complaineth of the troubles of this life, and yet no man is contented with quietness: wherein they resemble foolish seamen, that when they should fly from the sea to the land, they run from the land to the sea. And nothing seemeth to me more to resemble the variable accidents of this worldly life, then that of seafaring men, that are sometimes tossed up and down with tempestuous weather, sometimes swallowed up with the Sea; otherwhile sail in a fair calm; sometime lie at anchor in a safe harbour; sometimes advanced to great riches; another time undone, or cast into great poverty. Democritus saith; He that will live happily, must propound to himself things possible, and be content with things present.  
That which bringeth forth contentation, is a sufficiency of things: this sufficiency is measured either by the necessity of nature, or by the opinion of men. The 
Things necessary to nature.  things that are necessary to nature, are health of body, and liberty, and to be defended from hunger, thirst, and cold. These be the things that nature requireth; the rest are superfluous, and not necessary to contentment or happiness. Why dost thou embrace (saith Boetius) extern good things for thine own? Dost thou think that fortune will make these thingsthine, which Nature hath made nothing appertaining to thee? The sufficiency of things by the opinion of men are, diversity of pleasures; abundance of riches and possessions; honour and glory; pomp and principality. The election or choice of these things helpeth to make the life happy or unhappy. But although the things which nature requireth, are sufficient to bring forth contentation: yet because, to live according to the law of nature only, is barbarous and not meet for them that know civility, which is to be preferred before the other; let us see what is sufficient in a civil life to make contentment. To live in pleasures, is rather beastly then agreeable with humanity; and as hath been said before, hath been the destruction of them that have been addicted to them: for the more a man giveth himself to pleasures, the more he subiecteth himself to vices: and as the Poet saith: 
Delicias mundi fragiles, qui ment sequetur,  
Perdidit aterni certissima gaudi coeli.  
Who the frail pleasures  
Of the world will choose:  
The certain joys of Heaven  
Are sure to lose.   
And yet honest pleasures or rather delights, (for by this name I would distinguish between the pleasures of the flesh, and those of the mind) for recreation and 
A limitation for pleasures.  healths sake, joined with sobriety and modesty, are not denied a Christian, nor any hindrance, but rather a furtherance to felicity.  
Aristippus saith, That man moderateth pleasure, not which abstaineth utterly from it, but which useth it in such sort as he is not carried away with it; as we govern a ship or a horse, when we lead them whither we list.  
The immoderate desire of riches (as appeareth by that which hath been said) hath been the overthrow and confusion of many, and cried out upon, not only by the Philosophers, as a most pestiferous passion, but also by the Prophets and holy Fathers, and by Christ himself, with sharp and bitter threatenings of extreme misery to those that possess them. For he is not in the right path that leadeth to happiness, who runneth after the goods of the world, but he that flieth from the vices of the world: and nothing bringeth more care and unquietness of mind, than the love of riches; which is never 
Avarice never satisfied.  satisfied with that he hath, but always desireth more, and therefore never contented. For liberty of the mind, and care of worldly goods, will never agree together: and yet riches well gotten, and well spent, is to be accounted the blessing of God; and may be a furtherance to felicity, as one saith: 
Eaelix opes qui cum sapientia tenet.  
Happy is he that enjoys  
Wealth with Wisdom.   
But as it is now commonly gotten and used, it may rather be taken for the blessing of the devil. Rich men, for the most part, are said to have riches, as men are said to have an ague; when indeed an ague hath them: And so riches possesseth them, and not they their riches, being slaves many times to that should serve their use. Riches 
Senec.  with a wise man do serve, but with a fool they rule. If thou content thyself with that which is sufficient to serve thy necessity, thou canst never be poor: but if thou go about to satisfy thy covetous desires, thou canst never be rich. Endeavour therefore to make thy desires equal with thine estate, but not thine estate equal 
Sentence.  with thy desires. There is not more beautiful nor 
Xen. The best riches.  more honest riches for a man, especially for a Prince, than virtue and justice. He ought to give more thanks to God, to whom he hath given wisdom and a contented mind, then for that he made him rich. Unto whom soever God giveth riches (saith the Preacher) goods, and power, he giveth it him to enjoy it, to take it for his portion, and to be refreshed of his labour: this is now the gift of God. Seneca adviseth, lest fortune should find us unprovided, to make poverty familiar to us. He shall be rich with more security, who knoweth that it is not painful to be poor. For he that agreeth well with 
A riches in poverty.  poverty, is rich; because nature desireth but a little; but opinion would have without measure, and a man may be poor in the midst of great riches. And so much the more excellent is honest poverty, then hateful covetousness, by how much the poor man is contented with little, where, to the rich man, a great deal seems nothing: for he is not rich that possesseth much goods, 
A poverty in riches.  but he whose desires are satisfied, and his mind content with a little. And what a madness is it to seek to exchange contentment for care, mirth for sorrow, liberty for bondage, pleasure for pain, and watching for sleeping? It is given for a penance to ambitious and covetous men, never to content themselves with enough, nor yet with too much. Seneca speaking of the measure of riches, saith; Primus modus habere quod necesse est, proximus quod sat est. The first is to have so much as is necessary, the next, that which is sufficient. That which is necessary, hath respect to the maintenance of himself and his family: for every man is bound by nature to provide for his off spring: and that child hath a great advantage to be an honest man, that is provided for in his cradle. That which is sufficient, hath respect to his estate or calling, to which he is either borne, or hath attained by his industry or virtue; but not by scraping together riches and possessions by ungodly or unhonest means, wherein respect must be had to decency, by an upright judgement of reason, not by the common custom of men. For the common error in estimation of riches and possessions, bringeth infelicity to many, that 
Of Midas and Pythius.  otherwise would be happy. Midas had an Ass' ears (as it is said) fastened to his head for his extreme foolish desire of gold. Pythius had good counsel given him by his wife, by an apt device to dissuade him from overmuch love of gold: for when there was found out mines of gold, he commanded all men of his City to dig for gold, and to do no other work by sea nor by land. Which, when all men took grievously, because they hadho fruits out of the earth to sustain themselves nor could do any thing for the maintenance and necessity of their lives, they complained to his wife: she willed them to use patience for a time, and gathering together all the Goldsmiths, she commanded them to make fishes of gold, & fowl, & all other things that men use to eat. When Pythius was returned from his journey, and called for his supper, his wife caused a table of gold to be set before him, with diverse dishes wherein was no meat, but all things made of gold like unto meat: When Pythius had praised the workmanship, and called for something to eat, she caused other things of gold to be set before him likewise, whereat when he waxed angry, and said he was very hungry; Yehave (said his wife) caused all husbandry and ●…llage to be laid down, and all other arts that were necessary to sustain man's life, and ye have commanded to dig unprofitable gold, which serveth to no use, except they may also sow and plant the ground, and reap the fruit thereof. Thus by his wife's wisdom, Pythius was taught to leave digging for metals, & willed his citizens to return to tilling the ground, and to fall to their occupations, & to the exercise of their trades as they did before. To him that esteemeth riches for a good thing, the false name of poverty is a torment. And therefore a greater revenge 
●…neu.  cannot be wished to a rich man, then that he live long; for that greater is the penance by his long life in covetousness, than any other revenge that can be taken of him. And if covetous men knew, what a sweet thing liberality is, they would turn their desires to gain much, into a disposition to give more: as the Poet saith: 
Extra fortunam est quic quid d●…natur amicis,  
Quas dederis solas, semper habebis opes.  
What's given to friends, is beyond fortunes frown,  
Gifts so bestowed, shall always be thine own.   
Avoid therefore poverty as much as thou mayest, and yet fall not in love with riches, lest thou be overcome by them: for many labour for riches to live, and many live to get riches: as the Satyric saith: 
Non propter vitam faciunt patrimonia quidam,  
Sed vitio c●…ci propter patrimonia viwnt.  
Some be that not for life their purchase make,  
But blind with sin, live for their purchase sake.   
Saint Augustine saith; Whosoever suffereth himself to be governed by covetousness & desire of riches, he 
Eccle.  maketh himself subject to all vices, & to all wickedness. There is nothing worse than a covetous man: there is not a more wicked thing then to love money. Democritus 
Extreme covetousness worse than extreme poverty.  affirmed, that extreme covetousness was worse than extreme poverty. And he that will look thoroughly into a man, shall find that he is unapt to all manner of virtues. Di●…genes opinion was, that in a rich city there can be no place for virtue. God (saith Guevarra) we see, giveth power to many covetous men to get riches, policy to keep them, hearts to defend them, life to possess them, but not liberty to rejoice & use them; so that though they be Lords over the riches of others, yet they are slaves to that themselves 
Richest men the greatest slau●….  possess. The pleasures of life of a covetous man, will end before his covetousness. For where vices have had long continuance, there death only must pluck up the roots. He taketh no pleasure but in casting his reckonings, in telling his money, in selling his wares, and in multiplying his commodities: esteeming it as a Paradise to be always gaining, and never spending; to be always winning, and never losing; to be always receiving, and never lending; and to be always getting, as though he should never die. And if he have two keys to his chest to keep money from stealing, he suffereth ten cares in his heart, to keep him from spending. Crescentem sequitur cura pecuniam. So that the care being great to keep, and the grief no less to lose; men should be advised how they begin to get, since to save a little of their wealth, they hazard much of their honour: for gain and getting are but weak pillars to uphold a good name: because covetousness and honour are of themselves contrary, and cannot agree together in one man. And although he have great riches and possessions, yet in his own conceit he lacketh so much, as he seeth himself advanced by another that hath more. It is painful to many, to see a few above them; because they consider not how many be beneath them. Riches is neither good nor evil of itself, but by relation, according to the use or abuse of it. Neither do riches hurt the possessor, 
Riches in themselves neither good nor evil.  if he use them well; nor need maketh a poor man commendable. And therefore saith Saint Ambrose, Let rich men learn, that there is no fault in riches and possessions, but in them that know not how to use them. For as to the wicked riches is a hindrance, so to the good it is a furtherance to virtue. For what profiteth it thee (saith Augustine) to have a chest full of goods, if thy conscience be empty? Thou wilt have goods, and thou wilt not be good thyself: Thou oughtest to be ashamed of thy goods, if thy house be full of goods, and have of thee an evil master. And Ecclesiisiicus, What profiteth it a fool to have riches, seeing he cannot buy wisdom? For a guilt saddle and bridle maketh a horse nothing the better. And this is commonly seen in these 
Similes.  days, that whom fortune raiseth a foot in riches and reputation, he lifteth up himself a yard in pride and covetousness. By which sayings, it appeareth, that riches neither covetously gotten, nor niggardly hoarded, nor vainly spent; to him that estimateth them with a sound and upright judgement, and useth them as they ought, and to that purpose for which they were ordained, may be a furtherance to felicity. To this purpose serveth the old Greek Poets counsel, Hesiodus, made Latin (if I forget not) by Sir Thomas Moor: 
Tanquam iam moriturus, partis utere rebus,  
Tanquam victurus, denuò parcetuis.  
Ille sapit qui perpensis his ritè duobus,  
Parcus erit certo, munificúsque modo.  
As at thy death, so liberally give,  
Yet therein be, as thou wert long to live.  
He shall be held wise that both these can do,  
Be equally both free and sparing too.   
But the pains men commonly take in getting 
No true felicity in riches.  riches, and the care in keeping them, and the sorrow for losing them, maketh men rather unhappy then happy that possess them. The next way to riches (saith Sene●…) is by contemning riches: for some man may contemn all things, but no man can have all things. And yet to possess riches without fear and care, may be profitable to him that hath them. The on●…ly way to do that, is for a man to persuade himself, that he may live well without them. Compare the riches thou hast lost, with the cares that be gone with them, and thou mayest call it gain. It is more easy to depart from the rules of virtue in the state of riches then of poverty. He, whom in abundance (saith Gregory) pride puffeth not up, nor in necessity desires provoke, knoweth how to use plenty, and to suffer penury. For no man is overthrown with the grief of adversity, 
Aust.  that is not overtaken with the pleasures of prosperity. Our forefathers (saith one) were so wise, and we so simple, because they laboured not, but to know, and we travel not, but to have. Antist. said, that riches without virtue yield as much pleasure, as a banquet without any body at it.  
But Horace noting the evil estimation and use of riches, said, it brought all things to pass. 
Virtus, fama, decus, divina, human●… que pulchri●…  
Divitys parent, quas qui construxerit, ille  
Clarus erit, fortis, iustus, sapiens, ctiam Rex,  
Et quicquid volc●…, haec, veluti virtu●… paratum,  
Sperabit magnae laudi fore.  
Virtue, fame, hono●…r, things humane and divine,  
All thes●…●…iue place unto the golden mine,  
Which w●…onso hath, his Clarity shall spring,  
He shall be valiant, just, wise, nay, a King,  
Be what he will, and from it hope more praise,  
Then he expects whom noble virtues raise.    

CHAP. V.  
The great Modesty and Temp●…nce of the Emperor Traian: Antiochus King of Asi●… Th●…pompus Agesilaus King of Sparta: A noble custom among the Romans, in conserring their great honours: The estates of this life compared to the Zones: A dialogue betwixt Socrates and another: Of such as have 〈◊〉 death: Of the Emperor Charles the fi●…: The rare effects of virtue: The manner how the Venetians created their 〈◊〉 Magistrates: Of Kings & Princes: The Prince's Court a Theatre: The age imitatcth their Kings and ●…ulers What manner of man a good Prince should be: 〈◊〉 of sundry good Princes: Kings Courts ought to 〈◊〉 schools of Virtue: What manner of men Prince's shoul●… make their Familiars, and Counc●…llers; variety of discourse to that purpose, etc.  
THe desire of honour, and glory, and principality, hath been showed by many examples, and is seen by daily experience to have brought many to extreme misery: which, being duly considered by diverse wise Princes, hath induced them in the highest degree of honour, to give over their principality, and to lead in a mean estate, a private life. Traian said, that he marvelled 
.  more of the contempt, that Cincinnatus, Scipi●…, and M. Porcius had of great estate and worldly goods, then of their victories. King Antiochus, when the Romans had taken from him his Dominion in Asia, and removed him beyond the mountain called Taurus, gave them thanks, that they had unburdened him of so great a charge, and left to him the possession of a mean Kingdom, that would be governed with more ●…ase, which argueth that there is nothing so glorious and magnificent, but it desireth a moderation. When Theopompus heard that his countrymen had by decree given him very great honour, he refused it, saying; That time did increase mean honours, but did abolish those that were exceeding great. It is better to be worthy of honour then to have honour. Agesilaus King of Sparta, 
A Princely modesty.  hearing that diverse Nations and people in Greece had decreed to set up his image or picture in their Cities for honour's sake, wrote to them, that he would have no picture nor image of his, made in any sort to be set up in any place. But where is that modesty and contempt of vain glory to be found, not only among Christian Princes, but in meaner estates, who for the most part think themselves bereft of their due, if they be not both pictured and registered, as worthy of perpetual memory, though their merits be little or nothing? But Agesilaus contented himself with honesty, choosing rather to be engraven by his virtue in men's breasts, then to hang up against the walls, or to be set up in the market place, in gold or brass. For there is not a more beautiful picture, than the honourable memory of a life well spent. And therefore men should be careful to leave such pictures behind them, as may rather show the images 
The best in a ge●….  of their mind, than the lineaments of their face and body. And men of noble minds, glory not in the beauty of their bo●…e, which is so soon defaced and at an end: but in Wisdom, in Fortitude and in those things that show the Virtue of the mind. And therefore the Romans, when they appointed to any excellent man his image to be made, they caused it to be apparelled in a long gown, if they de●…ed it to 〈◊〉 for any civil commendation; but if it were for the gl●…y of the wars, than he was armed: expressing not only the form of his body, but also in some sort the virtue of his mind. He is worthy of honour in deed, who in his own opinion deserveth not that he hath, and in the opinion of others, deserveth much more than that he possesseth. Honour therefore and glory, and rule, and reputation have no necessary part in a happy life; neither 
Honour an hindrance to 〈◊〉.  are they any help, but rather hindrance to ●…ehcity. And yet they that use honour as they ought, may be nevertheless happy, by the testimony of a learned man: 
Honorem consecuti, diviti as probae virtutis instrumenta facite: Sic boni credimini, & vitam beatam aegere poteritis.  
Having attained unto honour, make riches the instruments of honest virtue: so you shall be esteemed good men, and lead a blessed life.   
This sufficiency therefore that bringeth forth contentation and happiness, must have respect to nature, and to civility, measured by the sound judgement 
Cl●…ud.  of a mind void of all perturbations. Nature hath given to every man to be happy, if he knew how to use it: for he that thinketh his goods and possessions not to be great enough, is fair from felicity, though he were Emperor of the whole world. For what matter is it what estate a man be in, if himself think it 
.  not to be good, seeing happiness cometh of a contented mind? He is happy, that seemeth not so to other men, but to himself. But this is a great unhappiness, to which men are subject, that then they shall know their folly, and not before, when they shall not be able to find any remedy. Such a mind that is cleansed from the intemperance of his impure & unruly affections, knoweth how to find out this sufficiency, and suffereth reason to persuade him to be therewith contented. He can make choice of pleasures and delights, & so moderate them, as they shall be no hindrance to felicity: he estimateth things as they are, and not as they show to be: honour & glory, dominion & reputation, & all other pomps and worldly vanities, which are so much desired & wondered at of men, as the perfection of felicity, he esteemeth as the 〈◊〉 of ●…ortune, & ruggles for children to play with, & nothing appertaining to happiness. Riches, if they happen to him, he useth to serve his necessity and calling, and to the benefit of others, & not to be made a slave unto that which is made for his use: knowing that a covetous man is good to no body, & worst of all to himself. The best measure of riches after Seneca his opinion, is, not to fall into poverty, nor to be far from poverty: which agreeth with the Poet: 
Foelix qui potuit contentus vivere paruo.  
Happy is he that is content to live with a little.   
One compareth a temperate man that is contented with 
A companion.  a little, to him that traveleth in the Spring by little journeys thorough a pleasant fertile country. Philip de Comines saith, that there is nothing better in this miserable life, then to fear the judgement of God, in all things to observe equity, and to be content with a mean estate; and not to weary ourselves with those cares, which are undertaken of many through ambition, & a greedy desire to increase their estate. If we could enter into this course of life and hold it, we should live the more quietly, & be less afflicted with sickness & fear of death. For as much then as by the opinion of wise & learned men, & by common experience, the mean estate, or that which is betwixt the mean & the extremity downward, is most free from the things that bring infelicity, it shall be good for him that desireth to live happi●…y, to aspire no higher, thereby to heap upon himself causes of infelicity, if it please God so plentifully to bless him.  
Homer writeth, that King Caluicius, a man endued with many goodly gifts, sent to their Oracles to desire them that they would not give him so little, that he should be 
●…cellent modetation.  inferior to all, nor so much, that he should be hated of all, but rather a mean estate, that all men might love him: for I had rather (said he) be a companion with many by love, than King of all with envy.  
The estates or kinds of life may be compared to the Zones, by which the Cosmographers divide the world, 
A 〈◊〉 〈◊〉.  according to their temperature. The high dignities and honourable estates may be likened to the burning Zone, which the Mathematicians call Zona torrida, because they that live under that part of the heaven, are continually parched and unquieted with the extreme heat of the Sun, that hath his course always over their heads. So the Princes and great estates, by the ordinary course of their affairs, and unlooked for accidents incident to that calling, are in the whole course of their life unquieted with care and troubles, with suspicion and fear, or with an ambitious desire to enlarge their Dominion or Possession, and to increase or maintain their reputation, and such like. And therefore one calleth imperium, honeitissimam sepul●…uram. They that live in poverty and lack, an ex●…emitie contrary to the other, whereby they are v●…quieted with continual care and fear of want, to supply the necessity of them and theirs, may be likened to them that dwell under the cold Zone, called Zona frigida; who by want of the Sun's heat, through his fair distance, f●…le for the most part extreme cold, and lead a painful life. In the midst between them both is the temperate Zone, called Zona temperata, where according to his name, men are neither subject to the extremity of heat, nor the bitterness of cold, but live in a pleasant mediocrity, void of both extremities. So they that live in a mean estate, are free from the troubles, cares and dangers, to which high dignities are subject by their excess and supeisluities, which allure to vice: and likewise from the fear of penury and want, which tormenteth the poor estate. He therefore that is in a mean estate, or not over-neere extreme poverty, hath a sufficiency of riches to the help of felicity. 
— Non capit magnos motus  
Humilis tecta plebeia domus.  
The humble lowe-bred cottage is not sensible of violent gusts.   
In every Commonwealth (saith Aristotle) there be 
Three kinds of men in every Commonwealth.  three kinds of men; rich, poor, and the mean between both; among which, they that be in a mean estate be best, because the mean is always best. For he that will behold many of them that glitter in gold and silver, and are accounted happy by their brave attire and great train, not that way as they are seen and appear to be in outward show, shall perceive them to be like puppets; who, so long as they are covered and disguised, show like men, but when any thing happeneth that disturbeth and uncovereth them, than appeareth what base matter and pusillanimity lieth hidden and covered under that false show and counterfcit bravery. And they that be always scraping together riches, and devising how to encre●…se their poss●…ssions, can never l●…ade a quiet life, nor enjoy that happiness they look for. For by expecting continually after that which is to come, they lose the pleasure they should take in that they possess: like to a dog that waiting at his master's table, swalloweth whole the meat he casteth him, without any pleasure, gaping still for the next morsel that is to come. But it may be said, that the toil and labour 
Proper 〈◊〉  men take in gathering riches, is pleasant, when they see their wealth increase: so is it, even as to those unclean bodies, whose ulcers and scabs desire rubbing & scratcting until they smart and bleed, it is a pleasure to be hurt with their own hands: so to them in whose corrupt and defiled minds, immoderate desires & cupidities break out as it were scabs or biles, painful labour and unquietness, and turmoiling in the world, to feed the humour of their greedy and unsatiable desires, is a pleasure and delight. Let no man think whilst he liveth in the flesh, 
Ign.  to satisfy the flesh: it hath power to take our life from us, but we are not able to take away from it his inordinate desires. And the Scripture saith, that worldly men do so drown themselves in the cares and cogitations of this life, that they leave no place to think upon God's affairs, which are the business of their own Souls. But happiness consisteth in a mind endued 
Wherein happiness most consisteth.  with virtue, void of all perturbations and unquietness, that is contented with that which is sufficient, that contemneth worldly pomp and vanities, and all other things which men's superfluous labour provideth as an ornament to please their senses, which are given or taken away by Fortune (as the Philosophers use to speak.) Calamities, loss, and injuries can do no more against 
S●….  virtue, than a thin cloud against the Sun.  
He that will make choice of an happy life (saith Seneca) must not follow the manner of life used by the multitude and greatest part of men, but rather such a kind of li●…e, as is altogether contrary thereunto: and that must be by despising the glory, honour, pride, and praise of the world; and judge nothing worthy to be esteemed but virtue; which is sufficient to bring men to the fullness of true glory and felicity: for virtue depending upon her own riches, careth not for the favour and praise of the multitude.  
Now he that hath found a sufficiency in riches or possessions, and in other things necessary to life, must prepare a mind to withstand and resist all manner of accidents and misadventures, to which men are subject so long as they walk in this vale of misery. He must be void of all fear of any thing that may happen to him, whether it be loss of dominion, or of lands, or goods, of children, or any other thing that is most dear unto him: which he may the more easily do, if he consider with how little a man may maintain his life, as the Poet saith: 
Discite quam paruo liceat producere vitam,  
Et quantum natura petat:  
Learn with how little thou canst live,  
And how much unto nature give.   
Socrates' opinion was, that neither principality, nor abundance of riches and possessions maketh a man happy; as appeareth by a communication which Plato bringeth in to be between him and another, thus: But o Socrates, 
A dialogue.  there need no examples of antiqnity to confute you; but it may be manifestly proved by new examples, even but yesterday, that many unjust and unhonest men be happy. Which be they (saith Socrates?) Do ye not see (saith the other) Archelaus, son of Perdiccas, reign over Macedon? Though I see it not, I hear it: Doth he seem to you happy, or unhappy? I know not, because I was never conversant with him: but what if you had had his company, would you then know him? Can you take knowledge of his felicity by no other means? No truly. Then it seemeth (o Socrates) that you will say likewise, I cannot tell whether the great King of Persia be happy or not: and so it is true, for I know not how he is instructed with learning or with justice. Doth all felicity consists in this? Truly by mine opinion; for I account that man or woman that is honest and good, to be happy: and him that is unjust and unhonest, unhappy. Then according to your words, Archelaus is unhappy. Yea surely, if he be unjust and unhonest. Thus much of Socrates: Yet negligence is to be avoided, and providence without overmuch care, and possession without 
Providence requisite.  fear is necessary and requisite. It is a wise man's part to put aside dangerous things before they come to do hurt: for the loss or harm a man receiveth by his own fault, is more grievous than that which happeneth to him by another man. Thucydides saith, It is no shame for a man to confess his poverty: but it is a shame to fall into it by his own fault. He must have all things premeditate that happeneth to men, and think the same may fall upon him: for the things that are foreseen before, pierce not so deeply as that which cometh suddenly, and taketh a man unwares. He that will make his life pleasant, 
Necessary observations.  must not take overmuch care to provide for it, neither can any man take full pleasure of any thing, except he have a mind prepared for the loss of it. One pro●…steth by long study to have learned this, to contemn mortal things, and not to be ignorant of his ignorance.  
Death is to all men by nature terrible, but to a Christian 
Death not terrible to a good Christian.  that knoweth with how great an advantage he changeth his estate, it ought to be had in contempt: whereof the heathens that knew not God, nor what should become of them, made little account; who for frivolous causes would offer themselves voluntarily to die: whose examples though they be not to be followed, but avoided as an unlawful and unnatural act, yet they may serve to persuade men the rather to discharge themselves of all fear of death, that have an assured hope & certain knowledge to possess the unspeakable joys of heaven, when the Infidels through a vain hope of a better life, wherein nevertheless they were deceived, would often make choice of a voluntary death. Cleombrotus having read Plato his book of the immortality of the Soul, wherein he dissuadeth men from the overmuch love of this life, & thinking he had found the ready way to deliver his soul out of prison, cast himself down headlong from a high wall and broke his neck. 
The women of Narsinga.  They have a custom in Narsinga, that when the men die, their wives be buried alive with them, & that with great solemnity and joy: & when the king is dead, there is a pile of wood of a most pleasant savour set on fire, & the kings carkeise carried into it: and then all his concubines, whereof he hath great store, and all his familiar friends and favourites, and such of his servants as were in estimation with him, are likewise carried into that pile of wood: to which place they go with such haste & joy to be burnt, that to accompany their king in that kind of death, they seem to esteem it the greatest honour and 
Valer. Max.  felicity that can happen to them. The Indians by custom 
The women of India.  do marry many wives, and when the husband is dead, there is great contention among his wives, which of them he loved best, that she may be buried with him: then she that hath judgement with her, with great joy & merry countenance is led by her friends to the place, and casting herself into the fire upon her husband, is burnt with him as a most happy woman; the rest remaining, leading a sorrowful life. There hath been a people dwelling by the mountains called Rifei, who hold this for a custom, when they come to the age of 50: They make great piles of wood, and put fire to them, & there burn themselves alive, and sacrifice to their gods: and the same day the kinsfolk & children make a great feast, and do eat their flesh half burnt, and drink with wine the dust of their bones. How much less than should Christians fear death, when it pleaseth God to send for them, that hope for a crown of glory after this life? They make a good bargain, that with the death of the body seek the salvation of their Soul. Plato saith, All the life of wise men, is the meditation upon death: & that men ought not to be careful to live long, but to live well. For the honourable age (saith Sa●…mon 
Caesar. ) is not that which is of long time, neither that which is measured by the number of years, but wisdom is the grey hair, & an undefiled life is the old age. And Euripides saith, This life is life by name, but in very 
Necessary meditations of death.  deed labour. Death is not a torment, but a rest and end of all man's miseries and labours. And Seneca, Before old age come, a man should learn to live well, and in old age to die well. But the day of our death (saith Gregory) our Creator would not have known to us, that the same being always unknown, may be always thought to be at hand: and that every man should be so much the more fervent in operation, by how much he is uncertain of his vocation: that whilst we be uncertain when we shall die, we may always come prepared to death. And because that is so certain a thing that no man can escape, it shall be good always to think upon death, especially in the time of prosperity: ●…or the thinking often thereof, will bridle and restrain all other evil thoughts and desires of worldly vanities: for in prosperity we forget humane srailty. It is reported that the Emperor Charles the fifth, five years before he died, 
Charles the 〈◊〉.  even when he was occupied in his greatest affairs, caused a sepulchre to be made with all things appertaining to it, that was necessary for his burial, being dead, and that secretly, lest it might be taken for ostentation or hypocrisy; which things he had closely carried with him whithersoever he went five years together; some thinking there had been some great treasure in it, some other, that there had been books of old stories; some thought one thing, some another: but the Emperor smiling, said, that he carried it about with him for the use of a thing, to him above all others most precious. In that sort he seemed to set death always before his eyes, that the continual remembrance thereof might drive from his heart the vain pomp & pride of this world. Let us imagine that we see a man of mean estate, whose mind is cleansed from all perturbations & unquietness; that hath worldly wealth, reputation, & all other vanities (for which men are called happy) in contempt; that is resolute & void of all fear, even of death itself; that esteemeth nothing to be greatly regarded or cared for, but a virtuous mind; that taketh all things that happen to him, either as God's blessing, or his cross, and all for his good; whose mind is always quiet & clear; that holdeth this opinion, as the sentence of an Oracle, 
Every man is his own greatest enemy.  That no man can be hurt, except he be hurt of himself; who would not reverence that man in his heart, & think him equal with the Emperor? Nay, who (if he be of a right judgement) would not prefer him before all Emperors and Kings in the World, as more happy than them all?  
He is accounted a great estate that hath dominion 
Note.  and power over others, but he is a great estate indeed that hath himself in his own power. And therefore if thou desire to be great, and to make all things subject to thee, make thyself subject to reason: thou shalt rule much, if reason rule thee. But if such a man as we speak of, be not, or hardly to be found, that is able among so many assaults and afflictions, to which men are subject, to make sufficient resistance (as without God's especial grace, joined to his endeavour, it is not possible) yet let us set such a man before our eyes, in our conceit to give us aim, the better to direct our level: and though we strike not the mark, yet let us labour to shoot as near it as we can. And if we cannot attain to that which is answerable to the name of felicity, yet we shall the rather by that means avoid many parts of infelicity. For he that laboureth not to err (saith Plato) misseth narrowly. We are troublous many times to ourselves, by desiring and coveting those things that be not worth the having, as abundance of riches, reputation, & such like. But Plato saith, not the rich, but the wise and prudent avoid misery. We are often unquieted with fear of the loss of those things, the lack whereof, if we look thoroughly into the matter, is not hurtful to us, but an opinion of harm. We fear many things, that have in them nothing that is dreadful but the fear itself. Put away joys, fear & hope, & be not sorrowful; the mind is cloudy and bridled where these things reign. Demetrius said, that he accounted none more 
A true saying.  unhappy, than he that never tasted of adversity; which to a virtuous man is an exercise of his virtue, which otherwise would wither & lose his force & brightn●…; as iron with rest, gathereth rust, but with use and occupying it shineth bright. The best thing in worldly things, is to contemn the things of this world. A man by nature is subject to sickness; and by loss of his goods may fall into poverty; and by the displeasure of the Prince or people, may lose his reputation; but to 
Things abou●… the power of fortune.  make him vicious, that is virtuous; wicked, that is honest; a coward, that is valiant; base minded, that is of noble courage, is neither in the power of nature, of men, nor of fortune: & therefore to a man endued with virtue, nothing can happen that can greatly distemper him, who only triumpheth over all those things that make other men happy. 
Ille sapit solus, volitant alij uclut vmbr●…:  
He is only wise, whilst others fly like shadows.   
When virtue is present, men take example thereat, 
The effects of virtue.  (saith Solomon) and if it go away, yet they desire it: it is always crowned, & triumpheth, and winneth the battle and the undefiled rewards. He standeth as a tree well rooted, which though it be shaken with diverse winds, yet none can make it fall. He knoweth his body, his lands and goods be subject to the power of men: but so long as his mind is free to himself & at liberty, he maketh no great account of the rest: he can moderate prosperity; bear stoutly and assuage the sharp stings of adversity; and despise those things which other men wonder at. It is the property of a great mind to contemn great things, & to desire rather mean matters then overgreat. If there be any happy man in this world (said Socrates) it is he that hath a clean & undefiled soul, & a clear conscience stained with nothing: for in him only the 
Things most pleasant in man's life.  mysteries of ●…od may bebeheld & seen. The most pleasant and sweet thing in man's life (said he) is learning, virtue, & the history of unknown things: and quietness of life, free from worldly affairs and troubles, & void of cupidities & desires, which distemper the tranquillity of the mind, he preferreth before all that a man can possess: for he is happy that hath no need, and desireth no more. Tranquillity of conscience, & security of innocency maketh a happy life: for nothing bringeth more labour & trouble to this life, then to boil with earthly desires: and nothing causeth more quietness, then to desire nothing of these worldly matters. Seneca affi●…meth this by his own experience, Rebus paruis alta prasta●… quies. The wise Emperor Marcus Aurelius seemeth to be of the same opinion, when he taxeth the folly of m●…n, 
●…olly.  that forsake a quiet life they might find at home, to seek with trouble, for advancement and credit abroad: here be (saith he) many men wise, but more fools; and the greatest fool of all is he, who being at r●…st in his house, searcheth with diligence elsewhere, troubles, travels & pe●…plexities: for that for the most part he 〈◊〉 no other fruit of the offices and ●…states for which he searcheth abroad, then to suffer continual pain, care, and grief at home. If men inferior to this noble Emp●…rour in wisdom and knowledge, would rely upon his ●…dgement & counsel, and learn to fly opinion grounded upon a common custom of the multitude, they should find better means to attain to a happy life with lo●…e & quietness, then by hunting so earnestly after credit & reputation, to make them envied and hated of others, with travel & vexation both of body and mind to themselves. And though officers & functions must of necessity be in cue●…y commonwealth, & cue●…y one must fe●…ue & employ his travail in the same, yet they should expect ●…he time of their calling, & not prevent it, by intruding themselves before their vocation. The Venetians have Magistrates called Pragadi of the word, because in the 
Magistrates called Pr●…gadi.  first foundation of their city, men were prayed to take the office, and to help to govern the estate. But in these days there is no need to pray men to take offices of government, but men themselves will pray, and with great labour and other means sue with shame enough for offices of rule, though mean, and themselves insufficient, and of little worth. Every man now will be a Magistrate, and bear rule over others, though he cannot well govern himself; which hath brought things that were heretofore had in regard, almost in contempt, as Saint Hierome saith; Things of great price by overmuch use lose their estimation. The pride, ambition, 
Pride and vain glory beget confusion,  vainglory, and corruption of these latter days, hath engendered a confusion of all things: but those ambitious and vainglorious men, that hunt after offices of rule and charge, without due consideration of their own insufficiency, and unworthiness to bear rule, even in mean callings also, are aptly reprehended by the Earl of Surrey, thus: 
For with indifferent eyes,  
Myself can well discern,  
How some in storms to guide a ship,  
Do seek to take the stern.  
Whose practice if't were proved,  
In calm to guide a barge,  
Assuredly believe it well,  
It were too great a charge.  
And some I see again,  
Sat still, and say but small,  
Who could do ten times more than they,  
That say they can do all.  
Whose goodly gifts are such,  
The more they understand,  
The more they seek to learn and know,  
And take less charge in hand.   
Septimius Severus, after he had passed thorough many of the most principal and most honourable offices of the Roman Commonwealth, and ended his Consulship, he remained a whole year without any office; after which time he would often say, that the best and merriest days in all his life, he passed that year, wherein he had no office in the Commonwealth. Plato saith, that Fortune is more contrary to that man, whom she suffereth not to enjoy that he hath, then to him, to whom she denieth that which he craveth: for many (we see) by daily experience, can attain to honour, fame, reputation, riches and quietness, that have not the means afterwards to enjoy them; some because they cannot, others, because they will not.  
By this which hath been said, it appeareth, that felicity 
The greatest part of felicity consisteth in the mind.  in the greatest part proceedeth from the mind. Of extern things, a little is sufficient to bring contentment to him that hath a mind framed to the purpose, and inclined to virtue: so that we must have a mind prepared, and all things premeditate that may happen; and not to unquiet ourselves with a desire to advance or change our estate, and think other men's fortune better then our own: but when such motions trouble us, to look into the matter with a sound and upright judgement, whether the cause of such unquietness be within us, or without us; whether in the matter, or in an evil affected mind; whether there be cause indeed, or in opinion. The want of which consideration, bringeth to many much unquietness and discontentment, imagining the cause to proceed from the matter, when it cometh of an evil affected mind. Thine own passions are they that make war upon thee, and when thou keepest thine enemies within thy house, thou complainest of them that be abroad. Which inconstancy of men's variable minds is well noted of the Poet, when he allegeth a contention between the country life and that of the town: 
Rure ego viventem, tu dicis in urbe ●…eatum,  
Cui placet alterius alterius nimirùm est odio sors:  
Stultus uterque locum immeritum causatur iniquè,  
In culpâ est animas qui se non eff ugit unquam.  
I pleased am with the Country's rest,  
The belly life thou hold'st most blessed:  
He whom another's lot doth please,  
To him his own is a disease,  
Fools both to blame the place, when we  
In our own minds the error see, etc.   
And many might live more happily, if they desired 
Note.  not rather to content others than themselves, having more regard to that men say, then to that is meet for them to do.  
Plato compareth our life to table play, wherein the 
A comparison.  dice must chance well, and the player must dispose well of his cast: now of these two things, what the chance of the dice shall be, is not in our power: but to receive patiently whatsoever shall chance, and so to dispose every thing in his right place, as being good, it may most profit us; or being bad, do least hurt, is in the power of a skilful player: so he that shall live happily, must not only have things chance well to him, but he must also dispose well of them. But that things shall chance well, is not in our power: but in the power of God that giveth all things; but so to dispose of them, as either they may do good, or little harm, is partly in our power, if God withdraw not his grace from us. And in this sort to dispose of things, is (whether God bless our life and labours with prosperous success, or intermingle it with some cross and adverse events) to be thankful and patient, and think all to be done for the best. Whatsoever cometh 
Ecclesiast.  unto thee, receive it patiently: for he that can moderately use prosperity, and patiently bear adversity, hath a great advantage to felicity. Whilst we live in this world, we should take felicity for borrowed ware, and adversity for our natural patrimony. So that whether a man be in high estate or low, whether rich or poor, if God's graces be joined to a mind endued with virtue, he may live happily: for 
A necessary observation.  no estate or calling is excluded from felicity: yet nevertheless some with more difficulty attain to it then some others, and need GOD'S graces in greater measure than the r●…: and therefore Se●…ca his counsel is, because men have not sufficient force to make resistance to the diversity of accidents that chance to great estates, to straighten their possessions to a certain measure, that they may be the less subject to fortune: he that beareth his sails low, goeth sure in a storm: 
Quatiunt altas sapè procella,  
Aut evertit fortuna domos:  
Minus in paruis fortuna furit,  
Raros patitur fulminis ictus humida vallis.  
High houses oft by storms are shaken,  
Or else by Fortune's rage forsaken.  
Less frowns she upon things kept under,  
And Dales are seldom struck with thunder.   
Isocrates likened the life depending upon Fortune, to a great land-flood, that is troublous, swift, roaring, dirty, hard to pass over, and during but a short time: but the life given to virtue, he likened to a goodly fountain, whose water is clear, untroubled, sweet, me●…te to be drunk, to men well-affected apt for nourishment, fruitful, and void of all corruption and filthiness. Dante was used to say, that such as sought the way that leadeth to the sovereign or greatest good, are withstood with three principal impediments; which to overcome, 
Three principal impediments.  they ought to employ all their endeavour. The first is, The delights of the senses, figured by the Lioness, fair and hot by nature, and she through luxuriousness, accompanied with gluttony and sloth. The second is, The glory of the world, expressed by the proud & disdainful Lion, to whose ambition and pride is joined anger. The third is, The getting of worldly wealth, signified by the she-wolf, malicious and hungry, whose covetousness is followed hard at the heels with envy. One saith, that the false felicity of the world consisteth 
False felicity consisteth in five things.  in these five things: Lordship, Riches, Honour, Fame, and bodily pleasure; the desire whereof he that can suppress or moderate, shall the more easily find the right way to the true felicity. S. Bafill saith, that men are wicked and unthankful, never content with that they have, always seeking for that they have not, sad and sorrowful for not obtaining: the slave, his liberty; the unnobleman, nobility; the noble, riches; the rich, Lordship; the Lord, a kingdom; the King, a monarchy & the Empire of the whole World. 
* 〈◊〉.  The Philosopher used to say, that as a man, who is invited by his friend to a feast, taketh of that which is set before him, & is contented, so ought we to take, and content ourselves with that God giveth us. For if it be against good manners, to ask of that friend for Partridges or Quails, or other dainty meats and drinks then that which he hath provided for him, much more is it against equity and reason, to ask of Almighty 
A simile.  God this or that thing, more than he giveth us, especially of his Majesty, that knoweth better what we need, and is meet for us, than we know ourselves. Socrates was used to say, that they which desired of God gold or silver, or such like, their demands were not unlike to them that desired to play at dice, or such like things, the event and end whereof is uncertain. The things which are commorly called the goods of fortune and of nature, though they be of themselves good, because they were created and given of God, yet they neither bring commodity nor praise, but to them that use them well: and therefore they that desire those things of God, ought also to desire the right use of them, that 
The use to be principally observed.  they may be commodious and comfortable to them: for they that torment themselves in getting goods, and are vexed with overgreat care in keeping them, and unquieted with grief and sorrow for the losing of them, to them goods are not good: so as we desire many times the things that are not profitable, but hurtful to us, because the use of things proceedeth not from our judgement, but from the will of God.  
Learn therefore to content thyself with thine estate, and that which God giveth thee; and behold advisedly what the things be that drive men almost into madness for the desire and lack of them, and thou shalt perceive that their loss and lack is not hurtful, but the opinion we hold of them. No man feeleth their want, but only thinketh that he lacketh them. Thou hast little money, so hast thou also thereby the 
The less money the less care.  less care and trouble: thou hast little credit and reputation, and thereby the less envy. The next way to riches and reputation, is to contemn them: but if that seem to thee overhard, live so as though thou didst not contemn all things, but rather as though thou didst give other men leave to have them: and if thou wilt believe Seneca, the safest way to felicity, is to despise extern things, and to be content with that which is honest, and to think them happy, whom we call most unhappy. Hope and Fear raise great tempests in men's minds, which join together to vex m●…n more than infelicity itself: for by gaping with unquiet minds after things to come, they cannot quietly enjoy things present: and the fear of not obtaining that they hope for, tormenteth their minds more grievously than any evil that can happen; which is contrary to felicity, that requireth a quiet and contented mind. Some covet riches, others aspire to honour, all desire to live in a prosperous estate, and few or none know how to use it: as Petrarke rightly saith with other Authors: Many are tormented with adversity, and others know not how to use prosperity: which caused Flaccus to say; 
Been far magnam disce fortunam.  
Learn how to carry a great fortune well.   
For all desire great estate and high dignities, but very few know how they ought to behave themselves in them: And this may seem strange, that many 
Strange, but most true.  can with a constant mind and upright judgement bear loss, poverty, imprisonment, exile, punishment, painful diseases, and death itself; and few can bear with the like mind and judgement, riches, possessions, honour, power or dominion: and so much the more miserable is their case, as they can neither suffer the disease, nor endure the remedy. Saint Paul giveth counsel, that we should use the world, as though we did not use it: so should we use honour, riches, and such like things, as though we did not use them: and though it be a hard matter to do as we ought, and to have that is meet, and to attain to the mean: yet we must endeavour not to depart far from the mean: and if we cannot reach to the best things, yet let us hold those that have in them least evil: following Aristotle's counsel, that we ought to wish for a prosperous wind to bring us to the mean: but because that happeneth seldom or never, yet we must not omit the other kind of navigation, that is, the wind failing, to row our ship with oars, and so use our endeavour to attain to the mean; 
The necessity of industry.  which to our purpose may be thus applied: If we want the means, either by the defects of nature, or of Fortune's favour (as we use to speak) to lead a happy life, we must endeavour to supply the same defects with labour and industry. For Alexander the great was used to say, that labour and industry is of a princely dignity; but idleness and sluggishness of a servile condition. And Solomon saith, The Soul of an idle man is always in desires, which bring with them many impediments to felicity. It is not unseemly for good and 
Alex. Scucrus.  virtuous men to wish, that the best things may happen to them, but they must bear whatsoever chance, so shall they deserve the name of virtuous men; as one saith: 
Euenta quisquis rectè fcrt mortalium,  
Mihi modestus is vidctur & optimus.  
He that all mortal chances can digest,  
I'll count him modest, and of men the best.   
To foresee that no evil happen, is the part of a wise man, and of a stout man to bear them, if they happen: and no less wisdom is it to have no confidence in the world, for that (as G●…arra hath rightly espied) it hath a custom to hide under a little gold, a great deal of dross; under a resemblance of truth, it leads us in many dece●…ts; and to our very few and short delights, it joineth infinite griefs and displeasures: unto whom it showeth most favour, in him is most peril of destruction; for that the allurements of the world be but baits to beguile such as bite them: and who serves the world in disdain and mockery, finds his recompense most i●…st and true: where, to him that loves indeed, it ministereth reward of scorn: and when we think our estate best established, even than we are nearest our overthrow and ruin. But it is hard for a young man to be wise, and for an old man to be happy. Solon calleth him happy, who being meanly possessed with exteme things, behaveth himself virtuously, and liveth modestly. The part of a wise man is 
A wise man.  not to wish for that he hath not, but to use well that he hath. Anaxagoras also seemed not to think him happy that was rich, or of great power, because himself despised worldly wealth and possessions; for the which being scorned and mocked of the people, he said, He marvelled not that he was of the common and base sort of men accounted a fool & unwise, because such judge according to extern things, & as they can comprehend with their senses. And they that by their industry have attained to wisdom and knowledge, are for the most part less contented than they were before they had gotten that wisdom, and also then they that be unlearned & not greatly wise. For the simple & ignorant, because they cannot look thoroughly into the estate of things, nor know how they should be managed, are not troubled and unquieted in mind so much as the wiser sort are, that cannot endure with patience to see things evil done, though they be not their own, which bringeth much trouble and unquietness to their minds: which made Solomon say, I gave my heart to the understanding of wisdom & learning, of errors & foolishness, & I perceived that in these things also is pain & affliction of spirit, because into much wisdom entereth much grief, and he that getteth knowledge, getteth sorrow: by which words it seemeth, that Solomon would give us to understand, that he lived more contentedly being ignorant, then when he had received wisdom. For true it is 
The ignorant li●…e with the least trouble.  that the ignorant live with less vexation of spirit, and suffer things to pass without any great grief, because their heads are not occupied with any deep imaginations or conceits, supposing that no man knoweth more than themselves: neither are they so much unquieted with ambition & desire of honour. For they that be of the greatest wit & deepest conceit, are for the most part given to vice, because they suffer themselves to be guided by their natural inclination, and are more subject than others to this humour of ambition, reposing their felicity in honour and glory; to the attaining whereof by their excellency of wit, they find better means 
The best wits have not the soundest judgements.  then the rest. For experience teacheth us, that men commonly of sharp judgement, are not always of sound condition. The consideration where of moved Aristotle ask whereof it came to pass, that man being so greatly instructed, was the most unjust of all creatures? To which problem he answereth, that a man hath much wit and great imagination; and therefore he findeth many ways to do evil: and (because by his nature he desireth delights, and to be superior to all others, and of greater felicity) he must of necessity offend, for that these things cannot be attained without doing injury to many.  
The estate of Kings and Princes (in the common opinion 
Of Kings and Princes.  of the world) is taken to be a most happy estate, but to those that look into the matter, with a sound and upright judgement, many of them seem to be further from felicity, than meaner men; except they upon whom God bestoweth his graces in greater measure; as upon some he doth. For as their dignity is high, and their charge great, so are they more subject to the assaults of fortune, than all other earthly things; and have many occasions to move their affections to sorrow, sometime to anger, sometime to fear, sometime to the inordinate desire of pleasures, and such like passions, more than the inferior sort hath: and therefore they need a mind strongly fortified with all manner of virtues, and prepared to resist the violent assaults of those unruly affections and temptations, which having once gotten the upper hand, their felicity is clean overthrown, as hath been showed before by many examples, with the dangerous estate of principality, by the confession of wise and mighty Emperors and Princes themselves. If it be b●…rd (as Hesiodus saith) for a man to be good, then must it be likewise hard for a Prince (without God's special grace) to be good. For the abundance of honours, and pleasures, and delights, whereof they see themselves possessed, inflameth and allureth many of them to vice. As the Roman Emperors which commanded the most flourishing commonwealth in the world, after they had attained to that dignity, many of them grew to be more 
Empire maketh men monsters.  like monsters than men. The like may be said of the Assyrians, and other Monarchies. But to leave the Heathens that knew not God, what was Saul before he was 
Profitable observations.  chosen King? how is his goodness exalted in the holy Scripture? whom the Lord himself did elect; and yet how soon was his virtue eclipsed? How marvelous was the beginning of Salomon's reign? who being drowned in Prince's pleasures, gave himself within a little while, a prey to women. Of two and twenty Kings of juda, there were not above five or six that continued in their virtue and goodness. The like may be found in the Kings of Israel: and there wanteth not examples in Christian kingdoms. And what profiteth it a Prince to be Lord of many Kingdoms, if he become subject to many vices? Many Princes (saith a Philosopher) begin well, because their nature is good; and end evil, because no man doth gainsay them; and they commit such follies, because there is great store of flatterers that deceive them, and great want of true men, that should serve them. And therefore Demetrins Phal. advised King Ptolemy to read those books, in which precepts are given to Princes and great States, because those learned men did write those things, which no man dare at any time say to Princes. Agapet wrote to justinian, advising him that they who had need, might have easy access to him, by reason of his exceeding high estate: that he would open his ears to them that were afflicted with poverty, that he might find the access to God open to him. For a Prince should consider in what degree of dignity he is, and how much he is of God preferred before others, and for what cause, and to what end. The conversation and manners of a good Prince & his court, standeth with his people for so many laws: for every one frameth himself to follow the examples of his Prince and his Court. A Prince's Court is as a Theatre, 
The Prince●… Court a Theatre.  upon which his subjects cast their eyes. Theodericus king of the Goths, writeth thus to the Senate of Rome: Facilius est errare nature am, quam dissimilem sui princeps possit Rempublicam formare: It is more easy for nature to err than for a Prince to make his people to be unlike to himself; for whether it be good or bad, men will follow their Prince. In the reign of Alexander the great most 
Quiequid delira●…t r●…ges 〈◊〉 Achivi.  part of men gave themselves to be men of war: under Augustus Caesar every man would make verses: under Nero Rome was full of singers, players of 〈◊〉, conjurers and jugglers: Adrian made all men love ancient writers. In the time of Pope Leo, all things at Rome sounded of songs: and in Pope julius' time, with the drum and the fife. Every one imitating 
All cstate●… strive to imitate their Princes.  the manners of his Prince. Because the Emperor Charles the fifth, and Henry the eight our noble king, and Francis the French king favoured learning, and gave countenance and credit to learned men, in all parts of their dominions learned men in their times began greatly to increase. And when the same king Francis was polled, for the better healing of a wound in his head, all his Courtiers presently, and others by their example, out off their hair, which before they did wear long as a beauty. Alexander the great by nature did hold his head aside, whereupon his Courtiers, to be like him, would hold their heads aside also. And what earthly creature representeth so much the image of God as a good King? For by how much the greater a man is in power, and useth the same well according to God's appointment, by so much he 
The expression of a good King.  draweth nearer to God, and therefore so much the nearer to felicity. He giveth good laws to his people, and governeth with equity, administereth justice indifferently, he punisheth the wicked, maintaineth the good, protecteth the innocent, he showeth mercy to diverse, and giveth life to many. He only among men doth all things as he will, yet always respecting justice, and remembering from whence he hath his authority. And Ecphautes the Philosopher saith, that he which beareth rule over others, must not be ignorant who rules him: For as Marcus A●…relius 
Note.  saith; The Magistrate is judge of private men, Princes of Magistrates, and God of Princes; By me 
Proverbs.  Kings reign, and Princes decree justice, for justice is the end of the law, the law the work of the Prince, the Prince the image of God. One saith, that a Prince is custas boni & aequi, & quasi animatum ius. And therefore they that come to the Prince, seem not to come to him as to a man, but as to justice and equity itself. Artaxerxes to one that demanded of him an u●…iust thing, said; that the office of a good King is above all things to esteem justice and equity. And Philip King of Macedon answered Arpalus, that importuned him to favour a cause of his Cousins: It were better that your Cousin should be defamed in the state be is in, for his outrage, than I that am a King, and command over so great a country, should give occasion to my subjects to speak evil of me, for doing this injustice in favour of him or of you. The Emperor Galba would often say, that a Prince should foresee that they of his Court should do no man wrong, but he that did it should be punished with rigour. Pliny the younger speaketh thus of the good Emperor Trajane; Vtenim felicitatis est posse quantumvelis velis, sic m●…tudinis, velle quantum possis. For as it belongeth to felicity to be able to do what thou wilt, so doth it belong to mightiness to will what thou art able to do. As if he should say, that the felicity of a Prince consisteth in commanding and governing according to justice. Alexander the great was used to say, that all the felicity of a Prince consisteth in well governing of the commonwealth: for as the subject oweth to the Prince obedience, aid and honour, so the Prince oweth to his subject's justice, defence, and protection. The end of all laws and government (saith Plato) is that the people be happy, love one another, and follow virtue. As it belongeth to the eye to see, to the ear 
A●…iani.  to hear, to the nose to smell, so doth it to the Prince to provide for the matters of his people; a kingdom being no other thing than a care of others safety. Antigonus 
The counsel of a good King.  said to his son, that their kingdom was a noble servitude. In show (saith a king) we live in greatness, but in effect we serve our people. For a king is chosen not to live deliciously; but that they who choose him, should live well and happily. A good king is a public servant, a distributer of the goods of fortune, a protector of the good, and a whip of the wicked, a minister of mercy and justice, & example of life to his inferiors. Pliny said to 
Si●…con.  his master Trajan, the life of a Prince is a censure, that is to say, the rule, the square, the line, and the form of an honest life, according to which their subjects direct their manner of life, and govern their families; & of the life of Princes the subjects take their pattern and example, more than of their laws. In maxima fortuna minima licentia est: for in a true Prince, public piety doth always restrain private affection. A King is Lord of all, but then especially when he over-ruleth himself, and becometh master over the lusts that bring all the world in subjection. That Prince (saith one) that hath 
Who is an happy Prince.  his mouth full of truth, his hands open to give rewards, his ears stopped to lies, and his heart open to mercy, is happy, & the people that hath him fortunate. Alphonsus' king of Spain said, that the fimple word of a Prince ought to be of as great weight as the oath of private persons. And Princes oftentimes commit faults, not because they have no desire to do well, but because no man dare or will admonish them. Vices (saith one) are nourished in Prince's palaces, because pleasures abound, and counsel wanteth. Neither do they become evil so much by their own disposition, as by the evil example and shameless flattery of their parasites. One saith, Principum aula mendacii, & adulationis gymnasium 
Seneca.  est. Wilt thou know (saith Seneca) what thing is very scarce with them that be advanced to high dignities, & what is wanting to them that possess all things? a man that will speak truth. The administration (saith one) of the affairs of a commonwealth by experience only without learning, doth often deceive; as learning only without experience doth the like: but when both are joined together, it maketh a happy commonwealth. It is a goodly thing (saith the Emperor Theodosine) for a Prince to have stout captains for the wars: but without 
●…alust.  comparison, it is better to keep & have wisemen in his palace. It is very hard to find a man that is a very valiant soldier & a very good counsellor. The counsellors & officers of Princes ought to be so just, that shearers cannotfind 
Epi●….  what to cut away in their lives, nor that there needeth any needle or thread to amend their fame. It is an unseemly thing for a man that is in an honourable place to live delicately, loosely, or incontinently. The Emperor Alexander Severus would often say; that good Princes ought to esteem them for greater enemies, that deceive them with flattering and lies, than such as do intrude upon their countries; for the one taketh not but of his goods, but the other robbeth him of his fame. Flattery 
Cur.  hath more often overthrown the riches of Kings, than his enemies. Miser est imperator apud quem vera reticentur. Miserable is that Emperor from whom truth is 
Cap.  concealed.  
Dionysius would bewail the state of Princes, specially 
Truth necessary to be whispered in Prince's cares.  in this, that men will not speak freely before them, and that the truth is hidden from them. The Emperor Gordian would say, that all things were disguised to them, and their flatterers would cast dust in their eyes. Trajan was a great enemy to liars and detractors, and would say, that it were more safe for Princes to have patience to hear their own errors, than to give ear to such as report other men's defects. And this is no small 
Simeon.  infelicity to those Princes that have none that will speak the truth to them, and that are not willing to hear it, that they must believe well or evil of every one by the mouth of another. The French king Lewis the eleventh would say, that he had plenty of all things but of one: & 
Truth scarce in Prince's Courts.  being asked what that was; Truth, quoth he. If truth be so scant in Princes Courts, it is no marvel though in time passed they used such severe means to reform that vice. In some countries lying was grievously punished with imprisonment, with deprivation of all dignities, and with more severity; in some only, he that had told a lie to another man's harm, should carry a stone in his mouth a month after. The wise king said, that to give no place to flatterers, and to give honour to good and virtuous men, were very great ornaments to a princely power. King Antiochus being in hunting, lost his company, and was driven to lodge in a poor man's house, who not knowing the king, told him all the faults which he and his favourites had committed. To whom at his return he said, that he never understood the truth until the last night: and carried himself more virtuously ever after.  
The Persians were wonderful careful in bringing up the children of their Princes: for which purpose they 
The education of per●… Princes  would make choice of four excellent men, and singularly given to virtue. The first of which should be very famous for his justice; the second for his wisdom; the third should be of rare & marvellous constancy & courage; the fourth of like modesty & continency. To these should be given the charge of the education of the king's children of the Persians: who should be called up every morning by some of his chamber in due season, and admonished to rise and provide for the affairs which the great God hath committed to his government: for Princes be the ministers of God for the charge & welfare of men. And Cyrus saith, that none ought to reign, that is not better than them over whom he doth command. It is a much more beautiful thing & more princely, to show forth a mind garnished with knowledge, and framed to virtue, than a body attired with gorgeous apparel. Alexander Severus would wear no gold nor precious stones: saying, that a Prince ought not to measure himself by the things that cover the body, but by the goodness & virtue of his mind. But all the difficulty is to become good, among so many allurements and temptations to evil; which must come of God's special grace, whereto he must join his own endeavour, to make himself capable of it. A good Prince's Court 
Good Princes court schools of va●…ue.  is a school of virtue and wisdom: for where should wisemen be sought for, if they cannot be found in good Prince's Courts? It is expedient for a Prince to admit some, both to his Council and company, that are given to a very quiet life, that have not intermeddled with any affairs of the commonwealth: for their same will make greatly with his fame. O that Princes would withhold their grace and favour from them, whose minds are stained with covetousness & immoderate love of riches, or any other notorious vice, and give it to them that follow virtue: which would work greater effect than Lycurgus' laws, that banished gold and silver as enemies to his country; or any other penal statutes that were made to reform misdemeanours offensive to the weal public. Such a Prince that would give countenance and grace to men of virtue, and reject the others that are of a contrary disposition, should be better served at home, and all manner functions better executed abroad, to the great benefit and contentment of his people, & to his own immortal fame and glory; who should by that means in short time see a most flourishing commonwealth, as if it were reduced, if not into that golden age, so greatly celebrated by the old Poets and ancient Writers, yet at least into that of silver, which is next to it. For such men and manners as the Prince graceth, of the same condition every man will frame himself to be. 
Facere rectè cives suos Princeps optimus faciendo docet, cumque sit imperio maximus, exemplo major est.   
By well doing, the best Prince teacheth his subjects to do well &, when he is greatest in Empire, he is the greater 
Whom good Princes should make ●…heir familiars.  in example. A Prince can show no greater sign of a good mind, than to admit to his presence and familiarity, men known to be virtuous and of good fame. Aristotle remembreth a saying of Theognis the Poet, that it is a certain exercise of virtue to converse with good men. A Prince (saith one) should make choice of such, as for their virtue he thinketh worthy of his favour and presence: and should not use them with whose company he is delighted, for their pleasant talk and courtly behaviour; but them by whose labour and counsel he may best achieve great matters. And therefore he should be very circumspect what choice he maketh, and search out their manners with whom he meaneth to converse and communicate his mind, that he may discover what spots and stains they have, to the end he may commit so much to every one, as he shall find in him cause of trust and honesty. The good Emperor Antoninus used every year to have his house visited, what disorders were there committed; and among other things, whether there were any in his house notably vicious: and if any such were found, what order the Visitor would set down for reformation, was presently performed. Marcus Aurelius saith, he observed one thing during the time he governed Rome: that he never took into his house a man that was hated of the commonwealth. He was also greatly commended for that he would never have in his house any vicious man. He would often say, that those Princes lived in more security, that had gotten into their Court treasures of good men, than into their chests treasures of evil money. For, unhappy (said he) is that Prince, that liketh to have his chests full of treasure, and his Court full of evil men. The Emperor Adrian with great diligence & secrecy used to inquire what life the Senators or Counsellors did lead, and what exercise they used: And such as he found poor & virtuous, he augmented their patrimony; and such as he found rich & vicious, he would deprive them from the the Senate. He had a gentleman in his Court, which he greatly favoured: but when he perceived that all the suits which he preferred to the Emperor, and obtained, he sold for money, he commanded the man to be apprehended, & that all the things which by bribery he had purloined, should be taken from him, and restored to the 
Rare lu●…ice  owners, and he to be banished to the I'll of Pontus: the Emperor using these words; Of this offence thou shalt remain chastised, & I warned for evermore, to show overmuch love and extreme favour to my servant, whereby to convert love into pride, and to sell favour for covetise. The Emperor Antoninus would say, that a gracious reward ought Gratis to be dispatched. But Archelaus king of Macedon, gave a good example to Princes, how to bestow their liberality: for when one begged of the king as he was at supper, a cup of gold, that thought no time well spent, but when he was craving, the king commanded his servant to give it to another more worthy than he: & beholding him that begged the cup; thou (said the king) art worthy to crave, & not to receive; but 
Gifts ought to be given only to the worthy.  this man is worthy to receive, though he doth not crave. For men given to virtue, take it as a great offence & disgrace, when there is no respect had of their merits; and when vicious men, or they that have little or no thing in them are made equal, or preferred before them in favour or honour, which is the reward of virtue. For Princes should not look to be sued unto for reward or preferment, by them that are worthy and have deserved well; (Meritum petere grave:) for honour forbiddeth to flatter or beg the rewards of virtue, which should be offered to those that are worthy, or have deserved them. Alexander the great would play many times at tennis, and his manner was to give them that played with him as they were playing, some gifts and rewards that did ask any thing of him: Serapion a modest young man, & pleasantly disposed, that played often with the king, perceiving, because he never asked any thing, he never had any thing given him, he cast the ball to every one but Alexander: And being asked of the king, why he cast the 
A witty courtier or cunning beggar.  ball to every one but him? Because (quoth Serapion) you did not ask him of me: then the king smiling to himself, gave him a very great gift; which when he had with very great joy received, he played more lively than before. Then said the king, I see plainly, that gifts are more gracious to him that asketh not, than to him that asketh. A Poet saith: 
Principis est virtus maxima nosse suos.  
It is the greatest virtue in a Prince to know his own.   
The Emperor Sigismond was wont to say, that those Kings and Princes of the earth were happy, that banished proud men from their Court, and brought in their places men given to courtesy and humility. I doubt not, but his meaning was also to have flatterers & disseblers and detractors banished; saving that he doubted many of their Courts would then be left desolate and unfurnished. By this which hath been said it appeareth, that felicity doth not always attend necessarily upon the highest estates, and the higher the estate, the more hard there to be found; except where God doth plentifully bestow his graces and blessings: Because Princes seem rather to be ordained to the happiness of others that be committed to their charge, than of themselves, as touching worldly felicity; for the troubles and cares that are joined with government, draweth them many times from contentation to discontentments, which detracteth from felicity. What the eye is in the body, the same a Prince is in the commonwealth: what the Sun is in the element, the same a Prince is in his people: the Sun is the eye of the world, a Prince the eye of the multitude: what the Mind is in a man, the same a Prince is in his realm: what God is in the administration of the whole world, the same a Prince is in the people committed by God to his charge. As God when he seeth all things, is nevertheless as not seeing any thing; so a Prince should know all things, and make as though he knew not many things. And as the Sun is no other to the poor man, than to the rich man: but indifferent to all; so a Prince should not respect the person, but should wisely consider of the matter, according as it is requisite in every thing. Ecphantes saith: Rex unicum & excellens quoddam opus cst, imago supernii●…iusregis regis, creators suo semper familiaras, à subdit is verò regno tanquam lumine conspicua. Menander and others, call a Prince the lively image of ●…od that governeth all things, appointed to minister justice; and therefore we ought to consider of Princes, not 
The maje of God honoured in a Prince.  what they are of themselves, & as men; but how much is given or permitted to them of God. Neither do we reverence and honour so much the private person in Princes, as we do consider the majesty of God, and the image and power of him, whose delegates and deputies they are here upon the earth. They are the lights of the world. And as to govern well in principality, is the most excellent dignity of all other; so is it of all other the most difficult. And though their charge and care be very great, yet that Prince that will with humility, join his own endeavour with God's graces, to consider with himself, that as he is exalted above all things in dignity and dominion, so he should labour to surmount all others in worthiness of virtue and goodness, to suppress or moderate his unbridled affections, which Plato saith, be very evil counsellors; to purge his mind from all manner of perturbations; to use magnanimity in contemning all perils; patience in bearing such crosses as God shall lay upon him; to have a mind prepared for all things that may happen; to be like the Ethereal substance, that is above the Moon, which is always clear and in one estate; that considereth with himself, that religion and the service of God is the foundation of a kingdom, and that the chief means to rule well, consisteth in the worthiness and magnanimity of the mind, and in a certain contemning, and despising of humane thing, after which other virtues will then easily follow. For as stones and rocks, beat back the waters, so the mind of a Prince should break all adverse things, and always persist in his virtue; neither to be lifted up with prosperity, nor dejected with adversity, but to take both fortunes with a constant mind, nor to fear death itself. Such a Prince, I say, may not only attain to the highest degree of felicity, but by his example may be a means to the happiness of many others. For such as the Prince is, such commonly are his subjects.   

CHAP. VI  
The Earthy felicities that belong unto the mean estate with the way how best to manage it: Of E●…vy, Hatred, and Contempt: Of Prudence, Silence, & Bashfulness: Who are the happiest men in this world: Not those which outwardly appear such: Wholesome Counsel and necessary Instructions to attain to that felicity of true friendship: And the distinguishing of Friends and Kinsfolks: The great difference betwixt these lat●…er Times and the former: Of learned Emperors: The true and direct way to enjoy Happiness, etc.  
THe inferior state of men likewise is not excluded from felicity, for though they want much of the superfluities of great estates, yet they have sufficient wherewith to be contented, and to lead a happy life, and are not so much subject to the inconstancy of Fortune. As they exceed these in dominion and possessions, in wealth and sensual pleasures, in honour and reputation: so have they more cares and unquietness of mind, and live in greater fear and peril. For so ●…ath 
The felicity of the moan estate.  God disposed of these worldly matters, joining troubles and unquietness with high dignities and riches; security and quietness with poverty, and low estate. He liveth more cheerfully upon whom Fortune never smiled, than he whom she hath forsaken. Alexander severus was used to say; There is no kind of mishap so unfortunate, as for a man to call to remembrance, that in times past he had been fortunate. Adversity never dismayed any but such as prosperity deceived. He is more happy to whom honours, riches, and worldly pomp is superfluous, than they that have the fruition of them at the full. All these which we call good things, wherein we seem to take a singular and sound, but indeed a deceitful and false pleasure, as riches, reputation, authority, rule and such like, which men's vain and greedy desires have in so great admiration, are possessed with pain, 
Note.  and beheld with envy. And to them that are so adorned, or rather burdened, they threaten more evil than they promised good. And those estates that are between these extremities, have also their means to attain to felicity; but with so much the more difficulty, as they exceed or defect from the mean. For the extremities of estates, specially the highest, are more subject to those things that are hindrance to felicity, than the mean estates. And therefore they require Gods graces in greater measure, & a mind fortified with many virtues, to make resistance to the things that are offensive to happy life. And yet there is no estate but is subject to troubles and unquietness. Pontanus reckoneth up 
Troubles of this life.  some of the troubles of this life, in an Epitaph made for his friend, thus: Do you ask me what be the sauces of this life? labour, sorrow, sickness, mourning; to serve proud masters, to bear the yoke of superstition, to bury those that be dear to us, to see the ruin of our country; for the troubles of a wife I never felt.  
Seeing then there is no estate excluded from felicity, and that there are more encumbrances and impediments to happiness in some estates than in others, it shall be requisite for him that would live happily, to content himself with that estate that hath in it least difficulty in the attaining of felicity, and not to aspire to high dignities, and great possessions: neither to hunt after credit, and reputation, the immoderate desire whereof, I observe generally to be a great hindrance to felicity: but rather to think a reputation of virtue and honesty 
Good fortune the greatest 〈◊〉.  sufficient to a happy life. Better is a good name, saith the wise man than much riches; and better to have renown among the good sort, than to be Lord over the whole world: there being no such riches under heaven, as to be well thought of among men. And therefore nothing ought to be so dear to us as good fame, being the true & only reward of virtue, all other things being the gifts of Fortune. And nothing in this miserable life can rightly be called loss, but when we lose good fame. And 
Good same the greatest losie.  because in seeking for felicity, there must be a respect had to civility, which consisteth in decency of habits and manners, it shall be good for him that meaneth to prefer virtue before vanity, to follow Seneca his counsel: Temperetur vita inter bonos mores & publicos: Temper thy life (saith he) between good manners, & those that be commonly used. For it is one thing to live after the common custom of men, and another to live as thou oughtest. Covet not to win estimation by trimming up thyself in disguised habits & new fangled fashions, nor by wrying thy body with tragical gestures & friarly ducks, and such like Italian and Spanish tricks and tucks, which are but fantastical toys, and the invention of idle heads: for honesty is of small estimation with him that is overcurious, and careful in decking his body. Nor yet be over-rusticall, as though thou didst condemn all things, saving that thyself allowest; but be modest in attire, and temperate in diet, 
The best bravery.  and use a mean, observing decency. Adorned thy mind with virtue & learning, that men may rather esteem thee for the gifts & ornaments of thy mind & honest conversation, than the brave attire of thy body, & formality of manners. Curious neatness is meet for women, but 
Marius.  labour for men: for he that passeth his youth vainly, maketh his old age odious: but that time being well spent, he gathereth to himself the fruits of credit and authority in his latter age: as a German Poet saith: 
Qualiter in teneris adolescens vixerit annis, 
Eras.   
Talem prabebit c●…rva senecta senem.  
Such as in youth thou strivest to be,  
Such age in age shall render thee.   
We are no less beholding to them, from whom we had good education and instruction, than to them from whom we had our being: for good inclinations are many times corrupted by vicious conversation.  
Neither wonder at these kind of things now in use after the common custom, nor yet despise them, but give every one leave to use his own manners, and laugh in thy fleeve. Thou art nothing the worse though the gallants think thee rude, because in all things thou dost not imitate them. Let it suffice thee that thou knowest thyself, and the office of a man, and many of their formal manners to be vain, ridiculous, and fantastical: If the manners used in times past were good then, they are not evil now. A common custom maketh things more familiar, but not Good. The wise Emperor Augustus Caesar, foreseeing the inconvenience that ordinarily ensueth the alteration of outward habits and manners, said in a great assembly of the Romans; En palliati cives: behold our cloaked Citizens; a thing 
Moral principles.  not then used: but if he lived in this corrupt age, he would say: En Tragaedi: Thrust not thyself into offices and charge for credit sake, nor yet for gain; nor encumber thyself over much with worldly affairs: they bring with them troubles and unquietness, rather than happiness. He is not least happy that is most free from worldly cares: 
Obtundunt siquidem curarum pondera sensus; for  
The weight of cares dulls and besots the senses.   
Let matters rather follow thee, than thou follow them; 
oncerning law suits.  and avoid contention and suits in law: for hardly there can be found a more miserable life. A bad end at home, is better many times than a good sentence in court. It is not in his power that beginneth contention, to end it at his pleasure. And though no man is borne to himself, but all to be helping to others, yet because an interlude hath no grace, if all be players, and none have leave to look on; this life may be compared to an interlude, that hath many players, and few spectators. If I were to begin the world again, I would willingly choose (if it were lawful) to be one of the lookers on. All men are not equally affected, some desire labour, others quietness: some hunt after honour, others after riches and reputation: some like a sole life, others think it no life without a companion: which diversities of affections, when one had considered and reckoned up, he breaketh out into this speech: 
Hac alil cupiant, liceat mihi paupere cultu,  
Securo chara conjuge posse frui:  
Those things let others covet, let me wear  
Poor habit, and enjoy my wife that's dear.   
The way to purchase to thyself much quietness, is to meddle as little as thou mayst with other men's matters. 
The way to purchase quicn●…sse.  If thou desire to know and reform thyself, observe diligently what thy enemies think and speak of thee; for they will be the first that will discover thy faults: for the old Proverb will always be true; That men carry other men's faults in the wallet before, but cast 
Non videmus id manticae quod in tergo est.  their own behind their back. And if thou wilt reap fruit also of the flatterers, endeavour to be such as they commend thee: and if thou wilt wade safely through the troubles of this world, make no great account of extern things; and set honesty always before thine eyes, and therewith content thyself. Think not to win happiness by depending upon the favour of great estates, gotten with flattery; give them their due, and live of thyself. Liberty is a great furtherance to felicity. Plain dealing and honest conversation will bring thee favour and reputation enough to lead thee to a happy life: 
Vsibus edocto si quicquam credis amico;  
Vivetibi, & long nomina magna fuge:  
Live to thyself, if ought thy friends proved breast  
Conceals, and bigge-swolne titles far detest.   
The higher the tree, the more subject to the wind, whose fall many times overthroweth them that stand near him. And the more favour thou hast with great estates, the greater is thy disgrace and grief when they reject thee. And when thou hast used all thine endeavour to please them, what greater grief can there be, than to see thyself defrauded of the fruits of thy labour? And where thou didst expect a reward, or thankfulness for thy good will and diligence, thou shalt sustain loss and disgrace: and therehence receive harm and unkindness, where thou thoughtest to find help and favour. Three things avoid as much as thou 
Three things to be avoided.  mayst, envy, hatred, and contempt. Wherein thou must be very circumspect, lest by avoiding the smoke, thou fall into the fire; believe not all thou hearest: do not all thou mayst: nor speak all that thou knowest. And three things prepare to thyself to be always in readiness: 
Three things to be pra●…sed.  prudence in thy mind: silence in thy tongue, and bashfulness in thy countenance. By this after Diogenes, thou shalt agree in colour with virtue. By prudence thou shalt avoid many things that bring men to infelicity. By modesty in speech thou shalt avoid many quarrels, and occasions of trouble and unquietness. As the wiseman saith; he that keepeth his tongue, keepeth his soul: much speech hath often been hurtful to many, but silence seldom or never to any. As overmuch silence bringeth a man's simplicity into suspicion, so many words discovereth his vanity. And therefore one saith, we have two ears given us by nature, and one tongue; to the end we should hear much more than we should speak. It is a Princely virtue, quickly to conceive, and slowly to break out into speech. The Psalmist 
Wholesome counsel.  saith; he that is wise, hath his tongue in his heart; but the fool and furious hath his heart in his tongue; hide thy virtues as other men do their vices, and use few words thyself, but hear them patiently that will speak. Think upon the end before thou begin any thing: hear every one, believe but few; and fall not twice into one error. Speak little, and think much: covet not to win an opinion of wisdom, by setting forth a fine tale with eloquent words, when there is no just occasion, as though ye would draw your hearers into admiration of you, after the manner of vainglorious men; for he is not always the wisest that loves to hear himself speak, & that can tell a smooth tale, though it be a common custom so to esteem him: for wisdom consisteth chiefly in judgement, as Scaliger saith; judicium est anima sapientiae: judgement is the soul of wisdom. Nor reason over earnestly with a contentious man, that is full of words: for that may be called a battle of fools. Look not too much into other men's estate and manners; for thereof envy hath his name: as well to eschew the torment that cometh of envy, as also that no man is envious, but he that mistrusteth his own virtue: as the Poet saith; 
Invidus alterius rebus marcescit opimis:   
The envious man grows lean to see others fat. 
Of envy.  Envy beareth such rule in these days, though men be less virtuous than they have been, that he is in miserable estate that hath no enemies: for if his own merits will not procure them, envy will: yet forbear not to follow virtue, to avoid envy: but live so as thine enemies may rather wonder at thy vertnes, than thy friends shall have cause to excuse thy vices. And remember the words of Hermocrates the tyrant of Syracuse spoken to his son lying on his deathbed. Son, the last words I speak unto thee, are: Be not envious in condition; but do such deeds, as therefore thou mayest be envied. Advice meet to be followed of them that aspire to honour by virtue, although the enmity be greater, that is grounded upon evive, than that which is founded upon injury for the injured man doth often forget, but the envious never ceaseth to persecute. There is to a man no 
To 〈◊〉 commendable envy.  greater enemy, than he which seeth that thing in thee, which he desireth to have in himself. But there is not so modest or mean a felicity that can escape evil tongues, howsoever he can avoid all other things. But he that hath his conscience clear, will say with the Poet: 
Consciamen recti fam a mendatiarides:  
He that is conscious of truth, laughs at lying report.   
It belongeth to a King to hear evil, when he doth well. In all things follow reason, and fly opinion, and content thyself with thine estate; and think there is no difference between having and not desiring: A little will serve thee to happiness of life: to which thou shalt the more easily persuade thyself, if thou consider, (as hath been said) that the true end and felicity of man, and his proper action, is to glorify God; and that the common opinion of happiness that cometh by pleasures, riches, honour and glory, is contracted by the fall of our first parent, and by the corruption and alteration of our nature: As to him that is sick of 
Imitable precepts.  an ague, sour things seem sweet and pleasant, because the disease hath corrupted and altered his taste. If thou wilt avoid the things that be odious to God and men, in poverty be not proud, nor in riches covetous; in age be not lecherous, nor in youth shameless. If thou see thyself in poor estate, without credit and reputation, and of a clear conscience, and beholdest another live in abundance of wealth and honours, be not dismayed, nor think thyself less in God's favour, or less happy than he, because he surmounteth thee in riches and reputation, and worldly vanity; for God distributeth these temporal goods in differently both to the good & to the bad. For if God should give them only to good men, the wicked would think for that cause he should be worshipped and prayed unto: and if he should bestow worldly goods upon the wicked only, the weak in faith would fear to be converted wholly to God, lest he should want. It is a manifest sign of damnation 
A manifest sign to be out of God's favour.  for a man to ●…live here wickedly, and to enjoy at the full, health of body & the goods of fortune. All such (saith one) as God marketh with recompense and reward in the book of this world, it is a sign that he hath razed them out of the Register of heaven. Arm thyself therefore with patience, and expect the islue of God's ordinance with a quiet and thankful mind, and thereto wholly submit thyself. That which seemeth sometimes to a man full of grief and pain, becometh many times the cause of his joy and comfort. And the same, that in the beginning seemeth to work his infelicity, bringeth to him unlooked for happiness. The best way is to take those things patiently that thou canst not amend. And if thine estate be not sufficient to maintain thee and thine, endeavour by honest means to amend it. But if God bless thee plentifully with riches and possessions, hoard it not niggardly, nor spend it prodigally, but be beneficial to others, and use liberality to those that lack and deserve well of thee: for (after Cicero) we ought to do most for them that most loveth us: yet with this consideration, that thou spare at the brim, lest whilst thou shouldest pour out a pint, there run forth a pottle, & let the old proverb never fall out of thy mind; Serò parsimonia in fundo: It is too 
Necessary parsimony.  late to spare when all is out. Cicero counselleth us not to shut our purse so fast, that a will to do good cannot open it, nor yet so to unloose it, that it be open to every body. And Alcmenes saith, he that possesseth much should live according to reason, and not to his lust, meaning that riches are hurtful, except thy mind be above riches, that can moderate riches by their use, not by their plenty.  
Remember alwayesthat thou live by thy mind, which (after Plato) is the true life, and thereof hast chitsly the name of a man. The substance of thy body is common with that of brute beasts, but by thy mind thou resemblest the Angels and God himself. The mind is not disgraced with the deformity of the body, but by the beauty of the mind the body is graced. Give not thyself to fleshly pleasures, to ambition, nor to covetousness, as the most part of men do: thy understanding 
Who is happy.  was not given thee to that purpose. Thales being asked who was happy, answered, he that hath an healthful body, and a learned and a virtuous mind. And Ecclefiasticus saith, better is the poor, being whole and strong, than a rich man that is afflicted in his body. Health and strength is above all gold, and a whole body above infinite treasure. There is no riches above a sound body, and no joy above the joy of the heart. And Anxagoras to the like question said; none of these that thou accountest happy, but he rather is happy, that thou believest is unhappy: meaning that the rich and honourable persons, who are wondered at as the happiest men for their wealth and reputation, are unhappy; and he happy that contenteth himself with a little: which agreeth with Democritus opinion, that he is happy that is merry with a little money; and he unhappy that is sad in the midst of great riches. Give not over thy mind unto heaviness, and vex not thyself in thine own counsel. The joy of thy heart is the life of man, and a man's gladness is the prolonging of his days. Love thine own soul, and comfort thine heart: drive sorrow far from thee, for sorrow hath slain many, and there is no profit therein: envy and wrath shorten the life, and carefulness bringeth age before the time. Socrates walking in the Burse or market place, and beholding 
Unnecessary sorrow.  the great variety of things there to be sold; How many things (quoth he) have I no need of? Others are rather tormented in mind at the sight of such things, and will say within themselves, how many things do I lack? but he contenting himself with that which is sufficient to nature, esteemed gold and purple, and precious stones, and such like delights of rich men, more fit for players of Tragedies, than necessary to the use of life; as he showed by these verses, which he had oft in his mouth: 
Argentea ista vasa simul at purpura,  
Trag●…diarum accommoda bistrionibus  
Sunt; ad beatam conferunt vitam nihil  
Those silver vessels, and that purple be,  
More fit for Actors in a Tragedy;  
To blessed life they no way do belong.   
With such vanities men's minds be occupied by the corruption of our nature, and our judgements are so blinded with our impure affections, that of all creatures man doth left perform his proper action, and lest directeth the course of his life, to his true end and felicity.  
For whereas the great God of nature hath tied together all his creations, with some mean things that agree and participate with the extremities, and hath composed the intelligible, athereall, and elementary world, by indissoluble means and bounds; as between plants and living Creatures, he hath made 
Creature intermediate.  sponges and oysters, that in part resemble living things, and in part plants; between the creatures of the earth, and those of the water, Otters, Tortoyfes, and such like; between those of the water and birds of the air, flying fishes; between brute beasts, and those of a spiritual essence and understanding, which are Angels, he hath placed man, which combineth heaven and this elementary world together, whose one part is subject to death, and the other part immortal: all other creatures of the earth live according to their nature and kind; man only is seen to degenerate: but if we lay aside the consideration from whence our corruption cometh, by the fall of our first parent, and account of ourselves according to our present state; among so many millions, as replenisheth all the corners of the earth, how many use their endeavours to live as they ought? If things be laid before us that differ in value, every man will make choice of the best: But in ourselves that are composed of a body, which participateth with brute beasts, and of a soul that is of an Angelical nature, and resembleth God himself, who maketh choice of the best? that is, to live after his best part, which is immortal: how many thousands live like brute beasts, pleasing their senses, feeding their belly, and following the lusts of the flesh, without any respect to the excellency of their mind, as though they would incorporate their soul to their body with an indivisible bond of brutish nature? and how few hundreds contemn their mortal part, which is the body, to join their better part, which is their immortal soul with the Angels and heavenly creatures, whom they in that part resemble? A third sort there are, far exceeding 
A third sort of men.  born the other in number, that neither give themselves wholly to live after the flesh with the one, nor after the mind with the other: but in a sort participating with them both, employ their greatest care & labour to the attaining of the things that are in most estimation of the world. They labour and aspire to excel others, not in dignity of virtue and knowledge, but in estate and reputation: and to the attaining of the things which lead to that end, every one willingly bestoweth his labour and diligence: for no man is content with his estate. Hinc illa lachryme, hereof ariseth all our complaints and grief, and the greatest part of the calamities and miseries that happen to men: for men's desires be so unsatiable, and their minds so uncertain 
No man contented with his estate.  and variable, th●… no estate of life always pleaseth any man, because they seem to want some things that be incident to the estates opposite to theirs. For they that be in principilatie and honourable estate, desire to have joined to their rule and reputation, the security and tranquillity of a private life, which they seem to lack. And the private man affecteth to have joined to those things which he enjoyeth, the dignity and authority to command of honourable estates. The rich man wisheth to have added to his abundance of wealth, the poor man's quietness of mind and freedom of worldly cares, and safety of person and goods. The poor man would have added to those things of his, the rich man's plenty and credit. The Citizen would have joined to his civil and easy life, the pleasures and delights of the fields and country. The Cowtrey man would have the civility and company and good fellowship of the town joined to the wholesome air of the Country, and pleasant gathering of the fruits of 
Horace.  the earth. The soldier wisheth to his glorious title the safety of a peaceable life. He that liveth in peace, desireth to the security and safety of his estate, the honourable reputation of a man of war, which he hath gotten by the continual hazard and peril of his person. And so of all other estates of life, some things are desired that seem to be wanting to the fullness of their happiness, which are as impossible to be joined together, as for heat and cold to be at one time both together in one subject, being diametrally contrary in quality. So hat the greatest hindrance to our attaining of felicity or happiness of life, proceedeth from our evil affected minds, that desire impossible things, which also diverteth us from our proper action and true end or beatitude. We pass our time in vain hope of things never like to come to pass; as Petrarke saith: Bene sperando & male habendo transit vita mortalium. In hoping well, and having evil, the life of man passeth away. Every good 
Ou.  thing we possess is less, the things hoped for seem great. And such is also the infirmity of our common nature, seldom or never so sully to enjoy prosperity, as in no respect to find cause of complaint of the quality of our estate. For many are raised to great wealth, 
Gu. No one man can enjoy all things.  that bear shame of their base lineage: some ennobled by birth and parentage, and yet live in poverty: many blessed with riches and nobility, that want the delight of children: and some made glad with procreation, that feel great sorrow and discomfort by their children's untowardliness. No man is wont to be long and 
Octau.  every way happy, a worse fortune ever followeth the former. But what estate or course of life soever thou follow, have always a special regard to these two things; to live in the fear of God, and to observe the rules of honesty among men: from which, what soever happen, let nothing divert thee: To God thou owest 
The end which all men should aim at.  a good conscience, and to thy neighbour a good example. All things will happen well to thee, if thou place God the beginning and the end: For in this life thou shalt not find greater comfort than by that which proceedeth of a good conscience, of honest counsels, of upright actions, of contempt of casual things, and of a quiet and peaceable life. But in these days many fear 
Plin.  their fame, but few their conscience: and yet there is not (saith Saint Augustine) a more happy thing, than the quietness of conscience. And if any afflictions or crosses happen that thou canst not avoid, yet thou mayst overcome them with patience. Fly unto God for succour, he will give it thee; that is the only way to make thee safe, secure and happy.  
Friendship was wont to be accounted a help to happiness of life: but we may now rightly say with the Poet: 
Illud amicitia quondam venerabile nomen,  
Prostat & in questu pro meretrice sedet:  
That name of friendship venerable of yore,  
Is prostrate now complaining like a whore.   
The time is so changed, and men's manners with 
Friendship.  them so corrupted, that the precepts heretofore given by wise men for the commodity of life grounded upon virtue and honesty, will not now serve the turn. Friendship is grown cold; faith is foolishness; honesty is in exile; and dissimulation hath gotten the upper hand. That is effectually done which is commonly spoken, he that cannot dissemble cannot live. Machiavels' rules are better followed in these days, than those 
.  of Plato, Aristotle or Cicero: whose scholars have so well profited under him, that many are able to teach their master. Profess (saith he) love and friendship to thine enemy: and if he fall into the water up to the knees, give him thine hand to help him out. And if he fall in up to the waste help him likewise; but if he fall into the water up to the chin, then lay thy hand upon his head and duck him under the water, and never suffer him to rise again. Men have changed the inward habits of their minds, as they have done the outward habits of their bodies. Every age, nay rather every year bringeth forth new fashions; so likewise that friendship and honesty, which in our forefather's times was wont to be performed with faith and plain meaning, is now out of the fashion, and therefore not esteemed: cunning dissimulation with fair words, and large offers with little performance, is now all the fashion. join thyself therefore in friendship with very few, and be circumspect and curious in thy choice: and if it be possible, be beholding to no man, more than he is beholding to thee; for a faithful friend is hard to be found: the bare name only remaineth, the thing is obsolet and grown out of use. So long as thou hast no need, thou shalt find friends ready to offertheeal manner of courtesies: but if fortune begin to frown upon thee, & a tempest chance to arise, they will find quarrels to leave thee, and cover their infidelity with thy fault, and give thee cause to say with Ovid: 
In mediis lacerâ puppe relinquor aquis.  
I am in a torn ship left in the midst of the Sea.   
It is a hard matter for him that is in poverty to find out a kinsman or friend: for no man will confess that he appertaineth in any sort to him, that needeth any help, fearing lest he will by and by ask something of him: David calleth such men table friends. And that is one commodity which poverty bringeth, that it showeth 
The commodity of poverty.  who loveth thee. But to him thou meanest to perform the part of a faithful frieud, thou must observe these two things: to help his necessities; and to comfort him in adversity. But the manner of friends in these days, is to deliver words by the pottle, and deeds by the pint. They that call themselves thy friends, will look for performance of friendship at thy hands, though they will perform none to thee. For every man looketh for honest dealing in another, though he mean to use none himself. To this declination, the greatest comfort to the life of man is come by the general depravation of manners: for where can a man find greater comfort in adversity, than in faithful friends? who also double the joys and pleasures of prosperity. That was never more commonly in use which Latimer spoke 
True friendship doubles prosperity.  in his Sermon to reprehend the want of love, and charity: Ye have a common saying (said he) every man for himself, and God for us all; but ye might more truly 
proverbs.  say, every man for himself, and the Devil for us all; one for another, and God for us all. Martial finding the infidelity and inconstancy of love and friendship, giveth this counsel: 
Si vitare velis acerba quadam,  
Et tristes animi cavere morsus,  
Nulli te facias nimis sodalem,  
Guadebis minus 〈◊〉 minus dolebis:  
If thou wilt bitter accidents avoid,  
Nor let thy mind with sad things be annoyed;  
No man too near unto thy breast retain,  
So shalt thou more rejoy●…e, and less complain.   
Prosperity winneth friends, but adversity proveth them, as the touchstone trieth Gold. And overgreat friendship, not considerately united, is many times the cause of great hatred. Men cannot be better warned to trust to themselves, than by Aesop's fable of a Lark, which discovereth the common coldness of friendship in their friends causes. A Lark (saith he) that bred in the corn went forth to seek meat for her young birds, 
●…sops fable of the Lark.  that had feathers, when the corn was ripe, and willed them to hearken what was said in her absence, and tell her at her return. The master of the corn perceiving it ripe, willed his son to desire his friends the next day early in the morning to come reap down his corn. The son did as he was commanded: and when the Lark returned, her little ones trembling for fear, told her what news they had heard, desiring to be removed to another place: but she bid them be quiet and fear nothing, and went forth the next day again to seek for meat: the master looketh for his friends, and when he saw that none came, he willed his son to go to his kinsfolks, and desire their help to cut down his corn the next day: when the Lark returned, she found her young ones in the like fear again, but understanding what they had heard, she willed them to have no fear, for kindred (said she) will not be so hasty to help with their labour at the first call, and departed from them again. The day following when the master had in vain expected the performance of his kinsfolks promise also; Away (quoth he) with friend's an●… kin, fetch two hooks, to morrow early in the morning, one for me, another for thee, and we will reap the corn ourselves. Which when the Lark understood of her young; Now it is time to be gone (said she) and removed her nest. By which fable men are warned not to stay for their friends help in that they can do themselves. And hereof springeth a common error, that men consider not rightly of the nature of friendship, which can be perfect but between two, and those virtuous persons. And where is no conformity of manners, there can be no perfection of friendship; for contraries can hold no consent nor unity together: because their affections must be joined together, and his friend must be preferred before all others, & as it were two bodies made one: which moved Alexander the Great to say to Darius' mother, that desired pardon upon her knees, for mistaking Ephestion 
Alexander and Ephestion.  for the king, that he was also Alexander. For if a man have many friends, it may chance, that one may have cause of joy by some great good fortune happened to him, and another at the same time may have cause of sorrow by some evil accident or fortune. Both which contrary passions cannot be in him together; and therefore he cannot be like friend to them both. But one may be a friend to many by degrees, according to the merit or estimation he hath of them: which he may also with honesty dissolve, if by their demerits he shall find just cause, and be not bound to continue it by some good turn received and not requited. Many by acquaintance only, or by some courtesy showed for civilities sake, are more ready to challenge a further friendship never promised or professed, as due to them by his voluntary kindness, than forwardly to requite that already received. Yet nevertheless true love and friendship hath respect only to his friend's necessity, without merchandise or feneration: as one saith, Charitas non quaerit suum. But seeing the affected name of a friend is so common, and the act or matter so rare, I wish thee to make choice of a few companions, with whom thou wilt pass thy time, to avoid the tediousness of a solitary life, such as be inclined to honest conversation, as near as thou mayst; and let them go under the name of well-willers rather than of friends, except 
Choose well-willers rather than friends.  thou be assured of their fidelity. So shall not honesty bind thee to perform more to them to whom a common custom, and the malignity of this time hath given a Supersedeas to discharge the duty of friendship, than thou shalt see cause, or they will perform to thee: for in so great penury of friends, & corruption of manners, thy fortune must be very good if thou chance upon a faithful friend: for in these day's men hold friendship by indenture. And that thou mayst be better instructed in thy choice, harken to Guevarra his counsel, to one that asked how one man may know another, to the end he may be either accepted or eschewed. First, observe what affairs he taketh in hand, what works he doth, what words he speaketh, and what company 
How to choose or retuse.  he keepeth; for the man that by nature is proud, in his business negligent, in his word a liar, and maketh choice of evil men for his companions, deserves not to be embraced, much less to be trusted: for that in men in whom is laid no foundaton of virtue, is no expectation of faith or honesty. And one of the things (saith he) that men think they have, when they have them not, is many friends; yea (say I) one faithful friend. For by my experience, if thou wilt believe me, I know not any thing wherein thou mayst sooner be deceived. Forty years and more I may with some judgement remember the world; in which little time I have found such a metamorphosis and alteration in men's minds and manners, that if they should decline so fast from evil to worse after forty years more, it will be a hard matter any where to find out a faithful friend, or an honest man. For (as the same Author further saith) that which one friend doth for another in these days, is either to excuse, or hide himself when there is need of him, being more ready to lend him his conscience than his money. And he that will compare the number that profess friendship unto him, with them that have performed the true office and part of friends, for one faithful, he shall discover an hundred dissemblers. Of such friends, as they are most common, so we may esteem it no small felicity to be divided from them, being more prodigal of their conscience, than liberal of their goods, or ready to perform any other duty of friendship. Isocrates counselleth us to choose that friend which hath been faithful to his former friends; for he is like to prove constant in friendship: and if thou wilt follow 
No friendship to be made with the covetous man.  mine advice, enter not into friendship with a covetous man, for his mind is so possessed and overcome with the love of money, and greedy desire to increase his riches and possessions, that there is no hope of performance either of friendship or honesty at his hands. Plautus saith: Vt cuique homini res parata est, firmi anuci sunt: Si res lassae labant, itidem amici collabascunt: As our substance is, so are our friends; if that fail, they fall from us.  
The minds and manners of men in these latter days, are much like to the manners used by the old Romans, when they triumphed: the Romans, as they were very politic in all their government, so did they well consider that there was no better means to excite their young men to virtue, than by rewarding their noble acts with honour. Therefore they had a custom, when 
Custom amongst the Romans.  any General of their Armies had won any notable victory, to suffer him at his return to Rome to triumph, which was done with very great pomp and solemnity and when the triumph was ended, the triumpher had prepared a sumptuous feast, and invited the chief men of the city to supper, and among the rest the Consuls also, which were the principal Magistrates of Rome, yet meaning nothing less than to have their company: for they were no sooner returned to their houses, but the Triumpher would send a messenger presently to desire the Consuls not to come to supper, that there might be no man to whom he might give place. So, many invite 
The application.  men to their friendship, with fair words and friendly offers, when they mean nothing less, that they may seem to give place to none in humanity and courtesy; but his back is no sooner turned, but they revoke within themselves their friendly offers, and are ready, if they think he look for performance, to forbid him to make trial of their friendship, being done for form, and not with plain meaning, as the triumphers manner was.  
This time seemeth to resemble that whereof Galen complaineth, that he happened into a most wicked age, in which he thought them only wise, and of a sincere mind, that having espied the general infidelity, subtlety, dissimulation, and dishonesty of men, withdrew themselves speedily from the assemblies and company of people, as from a vehement storm and tempest into the safe port of a solitary life: which agreeth with the Poet: 
— Benê qui latuit, benè vixit.  
He lives well that lives warily.   
There have been times when he that knew most, was esteemed best, but now reputation grows not by knowledge, nor is measured by the worthiness of virtue, but by the abundance of riches and possessions. 
Heu Romae, nunc sola pecunia regnat. 
Manutan.   
Alas, now only money reigns in Rome.   
One of the things that Ecclesiasticus said grieved his heart, was; That men of understanding are not set by. In time past learned men were sent for out of far countries, but now if they knock at our doors, we will not let them in. Unfruitful pastimes and vain toys draweth our delights. None was advanced to honour but such as deserved it: but now none climb so fast to high dignities, as those that be least worthy. In that 
The change of times.  golden age no Senate or Council was established, but there was resident some excellent Philosopher; but now in stead of them and of learned Divines (who should supply their rooms among Christians) are brought in some excellent Machiavellians, as the meetest counsellors for this corrupt time. Kings and Emperors were wont to be singularly learned, and thought learning a great ornament to their dignity. Alexander 
Learned Emperors.  the great, and julius Caesar were well learned, and also the Emperor Adrian: which julius in the midst of his camp would have his spear in his left hand, and his pen in his right hand: he never unarmed himself but he would presently fall to his book. The title of Philosopher was given to the Emperor Marcus Aurelius for his excellent learning: who would say, that he would not leave the knowledge he might learn in one hour, for all the gold he possessed: and I (saith he) receive more glory of the books I have read and written, than of the battles I have won, and of the kingdoms which I have conquered. Ptolemy King of Egypt, and Hermes before him, and of latter years, Alphonsus' king of Arragon, who would say, that he had rather lose his pearls and precious stones, than any book. And diverse other Kings & Emperors were excellently learned: among which number I account by a rare example the noble Queen of England, my gracious Sovereign. The Mathematicallsciences were had in such 
Queen Elizabeth.  estimation for their excellency, that none might study them but Kings, that they might excel others as well in worthiness and singularity of knowledge, as in dignity of estate: but now Kings children be brought up in Machiavels: school; ●…s an Author sufficient for their instruction.  
He that will compare this time with that of former ages, shall find a wonderful Metamorphosis in men's minds and manners. Virtue was never less in use, and vice did never more abound: the truth was never more known, and never less regarded: never better taught, and never worse followed: men were never less idle, and never worse occupied: worldly 〈◊〉 were never more carefully sought for, and heavenly 〈◊〉 ●…ever less effectually thought of. Men were never mo●… religious in words, and never more profane i●…deeds. The devil never bestirred himself with more diligence to allure men to all manner of vice; and men were never more negligent to make resistance, nor more ready to further his labour: and though he cannot stop the utterance of the word, yet he prevaileth in that which is next to it, to hinder his bringing forth of condign fruits. It happeneth to us as it did to Tantalus, that 
Simile.  though the water ran by his mouth, yet none would enter in to quench his thirst: so the sound of God's word beateth continually against our ears, but it entereth not in to cool the heat of the wicked motions of our inordinate desires, and to quench our thirst after worldly vanities. In every place is talk of divinity, even among them that know not what belongeth to humanity. Many are with their tongues blazers and talkers of virtue, but all their other members they suffer to administer to vice. Few men are so covetous of their own good fame and honour, as they are greedy of other men's goods, and envious of others virtue. Most men seem to hate pride, and yet few follow humility: all condemn dissoluteness, and yet who is continent? All blame intemperancy ●…nd yet none lives in order. All praise patience, and yet who resisteth the sweet passion of revenge? He that possesseth much, oppresseth him that hath little: and he that hath but little 
One thing spoke another practi●…ed.  envieth him that hath much. We condemn Papists for their superstition & confidence in their good works and we blame Puritans for their affected singularity and formal preciseness; and in the mean time that we may be unlike the one in grossness, and not much resemble the other in preciseness, we neither have sufficient regard to the true devout service of God, and to Christian charity, nor sufficiently show the zeal of true Christians to the sincerity of religion, and least of all express it in our lives and conversations: as though godliness consisted in a theorical kind of believing, without any respect to the exercise of Christian charity and virtue. And when we go about to shake off the clogs wherewith our consciences are burdened by superstition, to enjoy the true and Christian liberty, we fall into such a licentiousness of life, and dissoluteness of manners, that the Poets saying may be aptly applied to many: 
Dum stulti vitant vitia, in contraria currunt.   
Whilst fools shun vices, they run into contraries. 
Profane 〈◊〉.  Some hold, that God may be better served in ●…eir ●…ber than in the Church; others pre●… a 〈◊〉 or a barn before any of them both. Thus do●… 〈◊〉 old Serpent labour 〈◊〉 sow division in men's min●…s and manners, to 〈◊〉 ●…nour of true religion, that whilst the Magistrates be occupied in reforming these new schisms, the professed enemy to the Gospel may multiply and increase his flock under hand. But in the midst of this general wickedness and depravation of manners, being almost (as we may conjecture) at the highest, this comfort remaineth to the well-minded, that the day of deliverance cannot be far off. When Dionysius, at the time that Christ was crucified, beheld with admiration the Sun eclipsed contrary to nature, the Moon being at the full, and opposite to the Sun, he pronouneed these words; Either the God of nature suffereth now, or else the whole frame of the world shall be dissolved. And as Dionysius divined rightly in the one, so may he do in the other, that will behold the generality of all manner of vice and wickedness of this time, 
A fearful eclipse.  contrary to the nature of Christianity, and opposite to the word of God which was never more plentifully taught; and boldly pronounce, that this general and unnatural eclipse of Christian manners, doth presage the destruction of the world to be at hand.  
He that will look into the manners of this time; shall he not find cause, with trembling and fear, to think that the time is at hand, that the Prophet jonas spoke of to the Ninivites? There be yet forty days and the world shall be destroyed: but our hearts be so hardened with worldly desires, that we will believe nothing that feedeth not our humours, and is not plausible to our inclinations. And nothing is more dangerous to a Christian than to accustom himself to harden his 
Guev.  conscience. For in such unhappy people there is no will to be amended, nor means to be remedied. The Africans had a Prophecy, that when the Romans sent an Army into Africa, Mundus cum tota sua prole periret: the signification of which words is, The world with all his issue shall perish: which made them think that the world with all the people should be destroyed. But afterward the Romans sent an Army thither, under the conduct of a General, whose name was Mundus, who in battle with his sons were slain by the Africans, 
 and fulfilled the effect of the Prophecy, and discovered the illusion of the Devil. But these Heathens were not so easy to be delud●…d by the Devil, as we are hard to be persuaded by the true Prophets of God, and Preachers of his word, that the destruction of the world cannot be far off: for the minds and manners of men are so transformed and changed, and declineth daily from evil to worse, that if the men of former ages were to walk again a while upon the earth, they would think that this world were not the same which before it was, but rather another substitute in his place. Horace found this fault in his time, that the age of their parents was worse than that of their grandfathers, and themselves more wicked than their fathers, and their children would be more vicious than they. And as we are worse than our fathers, so our posterity is like to be worse than we be, if vice be not now at the highest, and the world almost at an end. The Poets observed diligently, and with great 
The four Ages.  consideration, the mutations of the world, and divided it into four parts. The first age they likened to gold, and called it the golden age: the next so decayed, that they compared it unto silver: the third, abased to brass: the fourth worst of all, was become like iron, of less value and price than any of the rest: and if there were a more base metal, we might compare our age to it. In consideration whereof, they with other writers in these latter ages, both divine and profane, do bewail the decay of virtue, of true faith, of charity, of mutual love and fidelity, of good conscience, of honesty, yea of devotion and prayer, and of the love and fear of God, and of heavenly contemplation: whereof, as from his proper root should spring all the rest. For how many do we see live as though they had no need of God; & hoped for no better, nor mistrust no worse than they find here? As though God were not the rewarder of virtue, and punisher of vice; nay rather as though there were no God at all, no resurrection, no heaven, nor hell. Who feareth to offend God, or spareth to blaspheme his holy name? Who 
The wickedness of these times.  taketh any pain to please him? Who forbeareth to hate, envy, and to slander? Who laboureth to subdue his flesh to the spirit; sensuality to reason; reason to faith; and faith to the service of God? Who letteth not lose the reins to his affections, and suffereth not his will and wicked inventions to take the bit in the teeth, and runneth away against the rule of reason? Subject's rebel against their Prince and Gods anointed, and are sometime excited unto it by them that should set forth obedience by word and example of life. Children disobey their parents, contemn them, and laugh them to scorn. Servants make small estimation of the trust committed unto them by their masters. Labourers hunt after idleness. Artificers are deceitful in their words and works. Merchants and others in uttering the wares that they sell. No man dareth without hire. Usury was never so general, nor so extreme. And if we should after this sort run over the other estates of life, we should find all sorts of men degenerate from the simplicity and goodness of their forefathers. No man seeketh after virtue, nor laboureth to reform or amend, much less to mortify himself. So as we might never more truly pronounce these old verses: 
Heu, vivunt homines tanquam mors nulla sequatur,  
Et velut infernus fabula vana foret.  
Alas men live, as they should never dye,  
And Hell were a mere tale and fantasy.   
To do these things what is it, but as though there were no Gospel to forbid it, nor God to punish it, nor laws, nor authority to reform it? We have small regard and compassion to the relief of the poor, & less conscience we make to deceive or oppress our neighbours. And this is a thing to be marvelled at, that if the 
●…e.  Merchant be taken with a counterfeit measure, the Gold smith with a false weight, the measure shall be burnt, the balance broken, and the offender delivered to public justice: but if a man be known to be a blasphemer, a drunkard, an adulterer, yea, an atheist, whereof 
Sin in the height ●…punubed.  (it may be doubted) there be over many in these days, he shall be so far from being punished, that he shall be rather of many favoured and supported, & regarded as a jolly fellow that will be commanded of none: which encourageth him to offend further, to the evil example of others: for wicked acts and misdemeanours are alured by impunity, as it were by rewards: and he hurteth the good that spareth the wicked. If we hear of any sinful or wicked act committed, we sigh and groan, and look up to heaven, as though it pierced our hearts, with detestation both of the man and the fact: whereas if the like occasion were offered, we are as ready every day to doc the same or worse. We are notable censurers of other men's faults, and cunning dissemblers of our own. We behold our own faults with spectacles that make things show less, and other men's faults we behold in the water, where things show greater. We follow sermons like Saints, with great show of devotion, as though we were very religious: but that we practise in our life, rather resembleth infernal spirits. And thus we dissemble with God, and play the hypocrites 
〈◊〉.  with men. When our life is seen to be contrary unto our profession, we are a slander to the Gospel. And it may be said to us, as I heard a plain man of the low-country say to a Gentleman that commended the Spaniards for their devotion, and often blessing and crossing themselves: No doubt (quoth he) they are holy men: Cruzes de fuera, & diabl●… de dentr●…: Crosses without, and the devil within. The iniquity of this time is almost grown to this, that a man godly and honestly given is laughed to scorn, ●…nd had in contempt, and the wicked is had in estimation and reverenced, as though it were a shame to do well, and a commendable thing to live unhonestly: so as nothing is more common in these days among us than false friendship, dissembled honesty, manifest iniquity, and counterfeit holiness. And who is he, if he separate his mind, a while from worldly cogitations, that he may the better look into the general wickedness of these days, that will not say with Saint Paul: Cupio dissolvi, & esse cum Christo: I desire to be dissolved, and to be with Christ: when he shall see in use and daily practise every where all kinds of vice, but almost no where any kind of virtue? When he shall see no wisdom without craft, no justice without corruption, no faith without dissimulation, no godliness without hypocrisy, no friendship wiehout gain, no lending without hire, no promise without suspicion, and all things corrupted with covetousness and sensuality, shall he not find cause to cry out with Policarpus; Deus, ad quae nos 〈◊〉 〈◊〉? God, to what times hast thou reserved us? But they that by word or writing shall go about to reprove the generality of vice lately crept into men's manners, may look for that answer that king Antigonus made to one that presented to him a book written of justice: Thou art a fool (said the King) to present a book to me of 
An Atheistical answer.  justice, when thou seest me besieging and making war upon other men's cities: so shall they be accounted fools, that so far out of season in this common exercise and generality of all manner of vice, will persuade or speak of virtue, of godliness, of honesty, and reformation of manners: they shall but sing to the dease (as the proverb is.) O wicked age and ungrateful people●… Hath God dispersed the dark clouds from our understanding, and sent us the light of his Gospel, to the end we should run into the dirt and mire, and soil ourselves with all manner of vices? Hath he bestowed so many benefits upon us, and yet cannot find us thankful? Hath he offered us his grace so plentifully, and yet will we not receive it? He that standeth in a high place letteth down a rope, to help him up that standeth beneath: so God hath let down his grace to us to lift us up to him, but we will not take hold of it: and therefore it may be feared, if we be not more circumspect, lest our common adversary entangle us with his rope, that he may pluck us down to him. We may be wondered at, not without cause, as the Emperor Constantius marvelled at his people that were newly become Christians: I marvel (said he) how it cometh to pass, that many of my people are worse now, than before they were Christians. The best we can hope for, if we amend not our manners, is, that God will chastise us: and the most we can desire at his hands, is, that 
Chastisement necessary.  if he punish us by some of his ordinary means, he will use a fatherly correction upon us; and when he hath beaten his children, cast the rod in the fire. We have beheld these many years in great tranquillity under the flourishing reign of a most happy Prince, the troubles and afflictions of our neighbours, by which we have been warned to reform our lives, and to be thankful: but with how small effect, is too apparent: and therefore it may be feared, lest the time will come, that we shall have cause to say to our neighbours; 
Vivite felices, quibus est fortuna per●…cta,  
I am sua, nos alia ex al●…is in fata vocamur:  
Live happy you, whose fortunes are full grown,  
We have no fate to look to but our own.  Petrarks saying could to no time be more aptly applied, that hunters and fowlers used not their endeavour with greater diligence to lay nets and snares for wild beasts & birds, than crafty men laid for the simple and plain meaning. And therefore (said he) if thou wilt not be deceived, either die or deal not with men: which agreeth with Pionano his country man: 
Con arte, & con inganno,  
Si vive mezzo l'anno,  
Con inganno & con art,  
Si vive l'altraparte.  He therefore that would enjoy that happiness which 
The way to enjoy happiness.  may be found in this life, must live in the fear and service of God, and always lift up his mind to the true felicity, which cannot be enjoyed in this world, but in the life to come. He must desire God to bestow his benefits and graces upon him, by which he may eschew, and be free from those things that are hindrance to felicity: and that he will bless his labours and endeavours that are taken in hand, and leadeth the right way to the attaining of happiness. He must arm himself with patience, quietly to receive such afflictions and crosses, as it shall please God to send and lay upon him; and persuade himself he doth all for his good, to draw his love from these worldly vanities, to the contemplation and desire of God and his heavenly kingdom, which is our end, and sovereign good and beatitude. He must purge and cleanse his mind from those impure motions and affections, that entice and allure men to the deceivable lusts and brutish pleasures of the flesh: than which pleasure (after Demosthenes) there is not a more capital enemy given of nature to man: and (after Demosthenes) no evil can happen to that man, which hath laid temperance and continency for a foundation of wisdom. He must also beware, and be very circumspect that he be not overcome with inordinate desire of riches, nor with ambition and desire of honour and glory; whereunto, for want of due consideration, the most part of men are commonly carried headlong, by a false and flattering show of happiness. And if it shall please God to bless him with worldly wealth & honourable estate (for they are his blessings to them that come rightly and justly to them) he must use them to that purpose for which they were ordained and given him: for the estimation of things, and their use and abuse maketh them helpful or hurtful to happiness of life. He that knoweth how to esteem and use riches & honourable estate as he ought, neither will desire them, if he have them not, nor fear their loss, if he possess them: knowing that he may live well and happily without them; as things not necessary to felicity. For the greedy desire of riches & possessions, & the ambitious passions, common almost to all men in aspiring to honourable estate, & the continual fear of their loss, doth so torment and unquiet our minds, that whereas by the due estimation of riches and honour, and such like delights of men, with an upright judgement, we might lead a pleasant and happy life; we chose by a sinister opinion, heap upon ourselves grievous torments, manifold cares and vexations; so as we seem to seek of purpose for the causes, and means how to bring ourselves into an unhappy and miserable estate: for all the troubles and perplexities that travel our frail bodies, ourselves are the cause of them, and for the most part we go out to seek them. For thus fares it with men of all estates, first to desire one thing, and then another, without end or measure, never satisfied or contented, and therefore never happy. He must estimate these things that will live happily, not after the common custom and opinion of men, but by a right and reasonable censure, and content himself with his estate, to which God hath called him, whereunto he shall the more easily be persuaded, that will compare the dangers and troubles of high dignities and honourable estate, with the security and quietness of mean callings, and bestow some time in reading the monuments of wise and learned authors, whose counsel he shall find to contemn the things (wherein by an erroneous opinion men set their felicity) as mere vanities, and the frumps of fortune, and that a little is sufficient to the happiness of life. Yet providence is to be used by a wise and ●…rugall man, after Isocrates counsel: To remember things past, to do things present, 
What providence is to be used.  and to beware of things to come. For he is no less worthy of blame, that provideth not that which is necessary, than he that never ceaseth to get more than is sufficient. And though no estate of life be excluded from felicity, for that the chief part & cause thereof proceeds from the mind, yet abundance of riches, honourable estate, & high dignities, are more subject to those things that are hindrance to happiness, than the mean and inferior estates are which, whosoever will attentively observe, will be the more readily induced to believe with Saint Paul, that Godliness is great riches; and sufficient to lead us to the felicity & happiness we seek for. For that bringeth with it a contempt of worldly vanities, so much esteemed of the multitude, peace of conscience, and a contentation of mind, wherein felicity consisteth: Which was rightly espied by the Poet, that the vanities of this world, as riches, pleasures, honours, and such like, bringeth not felicity, but the service of God. 
jugera non faciunt felicem plurima, frater,  
Non Tergestini dulcia musta soli.  
Non Tyriae vestes, Aur●… non pondera flavi;  
Non ebur, aut gemma, non juvenile decus.  
Non dulcis nati soboles, non bellula conjux,  
Non tenuisse su●… sceptra superbamanu.  
Noveris & rerum causas licet, astra, polique,  
Et nostro quicquid sub Iove mundus habet.  
At mea, si quaeris, quae sit sententia, Frater,  
Dicam; vis felix vivere? vive Deo.  
(Brother) not many acres make thee blessed,  
Nor the sweet grapes in Tergestine pressed:  
Not Tyrian garments, not thy golden treasure,  
Not Ivory gems, nor all thy youthful pleasure:  
Not thy fair issue, not thy beauteous bride,  
Not a proud sceptre with thine hand to guide:  
To nature's secrets though thy skill extend,  
And thou the stars and poles dost apprehend,  
With all, the world doth (beneath jove) contain:  
Yet if thou ask'st of me what thou shalt gain  
By these? I'll speak, if thou wouldst make thy ' bode  
In heaven: so live that thou mayst live to God.   
The end of the fifth book.    

THE FELICITY OF MAN, OR, HIS SUMMUM BONUM. THE six BOOK.  

CHAP. I.  
The Creation of Man, and the estate he was in at the beginning, before his fall: Man's alteration after his fall: how he participates with the nature of brute beasts: All things made to serve man rebel against him: Man only of all other Creatures declineth from his original nature: The reason why God suffereth evil to be committed: The means that God hath given to man, by which to escape the dangers into which he is fallen: Of the three faculties of the soul, vegetative, sensitive, and understanding, etc.  
IT appeareth by that which hath been said, what manner of felicity men may enjoy in this life, which is rather an usurped name, and improperly so called, than so indeed. Now resteth to discourse upon the true end and felicity of man, or beatitude and Summum bonum.  
When God had created this goodly frame of the world, being so called of his excellent and beautiful form, replenished with such variety of creatures, and placed the earth in the midst; last of all, he made man after his own image, which St. Paul interpreteth to be justi●… and holiness of truth, who was after called A●…am, of the vein of red earth, whereof he was made. And when God had finished this work, and made man, 
 h●… ceased from creating any more things, and rested in him, in whom he delighted, and would for ever after communicate himself, his wisdom, his justice, and his joy, and gave unto him a companion, for his greater comfort and pleasure. This man he adorned with many goodly gifts, and placed him in Paradise, which signifieth the best part of the earth, and that estate of men, in which they should have lived without sin and death. In which place appointed for their habitation, are the four fountains of the goodly rivers of Euphrates, Tigris, Ganges and Nilus, which they water & pass through, and containeth almost a third part of the earth. But when this man by the temptation & subtle practices of the Serpent, tasted of the forbidden fruit, & withdrew himself from the due obedience of his Creator, he lost many of those goodly ornaments wherewith God had endowed him, and fell into the punishment appointed for his transgression, eternal death and damnation. But the son of God bearing a singular favour to man, pacified 
Man●… regeneration.  his father, & to satisfy his justice, which was immutable, he took upon him to fulfil all that obedience 〈◊〉 God required of man; and restored him into God's favour again, though not with recovery of all his lost ornaments: & revealed the promise of God, which he had also procured, to send him to be a protector of mankind against the tyranny of the Devil, & therefore he is called the word, because he revealed this secret decree out of the breast of the eternal Father. And this was the first miracle that God wrought after his creation of the world, and the creatures therein contained, staying them that were to dye without the second causes, and without that ordinary course of life, which before he had established. josephus writeth that Adam set up two tables of stone, in which he wrote the beginning of the creation, the fall of man, and the promise.  
Now if we consider what a worthy and beautiful 
Man before his fall.  creature man was before his fall, the very habitation & temple of God, without sin, and without death, we may easily judge what an ungrateful and unhappy creature he was to revolt from God, to the Devil, whereby he and his posterity became subject to sin and death. For first God made him after his own image & likeness, that is, he made him most good, uncorrupt, holy, righteous, & immortal, & furnished him with most excellent gifts, that nothing might be wanting unto him to all blessedness in God. His understanding was wholly divine, his will most free & most holy: he had power of doing good & evil: a law was given him of God, which showed him what he should do, or what he should not do. For the Lord said, Thou shalt not eat of the tree of knowledge both of good & evil. God simply required of him obedience & faith, & that whole Adam should depend upon him, & that not constrained by necessity, but should do it freely: he told him also the peril, & willed him not to touch the tree, lest he die. So that he left him in his own counsel, whose will was then free, & might have chosen whether he would have broken God's commandment or not. Neither did ●…atan in the serpent compel him to eat, but persuaded the woman, with hope of a more excellent wisdom, who drew on her husband willingly to be partaker of the same, by the false and lying persuasion and promise of the devil, & by the delectable show & sightliness of the tree, the fruit whereof after the woman had first tasted, she gave to her husband also to eat: By means whereof he lost those goodly 
Man's fall.  gifts & ornaments, which God had bestowed upon him: which gifts he gave to Adam upon condition, that he would also give them to his posterity, if himself did keep them: but would not give them, if he by his unthankfulness would cast them away: so that by his transgression & disobedience, he was cast out of Paradise, that is, out of that happy estate, & found all the elements less favourable. His nature & condition was altered from goodness & holiness, to sin and wickedness: from sincerity to corruption: the influences that descend from the stars and planets, which are of themselves simply good, through our sins and corruption turn to evil: so as all things made for our use, rebel and conspire together against us, and our sins are the cause of all our evil.  
Which fall and alteration of man's nature, and his ingratitude 
Man's alteration after his fall.  towards God, will manifestly appear to him that will look into his own estate, & the things which God hath created. To man alone (at least in this lower part) he hath given understanding, by which he may know what all other things have, & what they be, which the things themselves know not. An infallible argument that whatsoever they have or be, the same they have or be, not for themselves, but for man. For to what purpose serveth the virtues and properties that be in them, if they know them not? To man only in all the world it is given to know these things, & to have the ●…ruition of them. For the world knoweth not itself, nor the things in i●… and therefore the world and all things there in contained, were given to man, and created for him only: for the Angels had no need of it: nor brute beasts could use a thing of such excellency; but to man that hath a bodily substance, it was necessary; who only, because he was endued with a reasonable soul, could use it. And 
Man of more dignity than the world.  seeing the possessor far surmounteth the thing that is possessed, man is of much greater dignity than the world, which is his possession and habitation. But the more excellent his nature was, the more filthy is his corruption: the greater benefits he received of his Creator, the more ungrateful he was to offend him. And if we call ourselves to account, and examine the whole course of our life, we shall see how small a part thereof we bestow in the cogitations & service of him that hath given us all that we have, and be: And how far we are from giving him his own, that is, ourselves, and all that we have, which we possess, and aught to apply to the glory of God. But chose, we convert 
The corruption of man's nature.  all things to our own commodity as his proper end, and us only to ourselves. How few hours, nay rather how few parts of one hour do we bestow in a whole day and night, in thinking upon God, as though it were the least care we have? And when we pray, what do we but commit sin upon sin? In the very heat of our prayers, how cold are we? yea when we seem most vehement and devout, what vain & idle thoughts and fancies falleth into our heads? So that our minds in our prayers 〈◊〉 to be carried away further from God, than the space is between heaven and earth. And whereof cometh this, but that we are not the same we were? He that killeth a man, though he were his mortal enemy, his soul by and by is tormented, his conscience sharply accuseth him, and telleth him, he hath not done well: for the biting of no beast is more grievous, than that of the conscience: which argueth, that there is some little spark left of that divine light of the soul, which seemeth presently to awake as it were out of a fleepe, and a●…esteth him, and reproveth the fact, and is offended with his own offence, and goeth about to revenge our wickedness in our own persons. As appeareth by Theodoricus King of the 
The terror of the conscience.  Goths; who after he had killed Symmachu●… his Father in law, thought he saw, as he was at supper, Symmachus face, in a fish head that was set before him, with other meat to eate: who seemed to grind his teeth, and to look sourly upon him, which put the King in such fear, that he fell sick, and died shortly after. Plutar●… in his Book de sera numinis vindicta, reporteth a strange history of a man that killed his father. This man, of all other was least suspected, being so rare 
A Parricide.  and unnatural a thing for the son to kill his father: and therefore the murder could never be discovered, until this man, long after the murder committed, went on a time forth to supper, and espying (as he walked) a swallows nest, he with his staff threw down the nest, and killed the young swallows; and being reprehended of some that beheld him, for killing so cruelly the harmless little birds: They have (quoth he) followed me long enough; they cry every day, that I have killed my father. The men that were present, marveling to hear so strange a thing, informed the King, who caused him to be apprehended, and being examined, he confessed the matter.  
Which example confirmeth that which hath been said, that though our nature be corrupt, yet the soul detesteth his own wickedness, and our conscience, that 
The soul opposite to the sinner of the flesh.  repineth against our misdeeds, tormenteth and secretly admonisheth us; which could not be, if there were not some little image of God, and of our former divine nature left in us. And whereof cometh it, that seeing we know and confess, that God is our Creator, and hath so liberally given us all that we have, & made the world for us, and that he is good, and goodness itself, that we put so little confidence in him, or rather mistrust his help, saving that we seem to have some sense & feeling imprinted in our conscience, that we have grievously offended him, & are justly disinherited & unworthy of his favour? Our prayers be as full of distrust, as our hearts be void of faith. God hath advanced us far above stones, plants, brute beasts, and all other unreasonable creatures, and above the world itself. He hath set us upright, and given us eyes to look up towards heaven, and with our eyes to behold his magnificence. But we chose look down to the earth, and tumble in the ground, like swine in the dirt. How many give themselves wholly, and have almost no other th' aught, but in getting and heaping together gold and silver, the scurf of the earth, which they seek after as their greatest good and felicity? Whereof riseth all our contention, and suits, but for earth and earthly things? Which is a plain demonstration, that we are thrown down headlong from that honourable estate & throne wherein we were by the bountiful goodness of God first placed. If a man should see one with a crown or diadem upon his head, all soiled with dirt, or delving the ground, or holding the plough, would not he think him either mad, or else cast out of his chair of estate, 
Comparison.  and deposed from his royal dignity? What do men but dig and turmoil in the earth, occupy themselves wholly in base things, as though God had given immortality to the soul, to bestow our labour and cogitations in dung and dirt? A sceptre is not given to a King to play the dizzard. But if a man had held himself in his first estate that God made him, our divine nature would have been occupied in divine things, and heavenly contemplation. We should not have set our felicity in these transitory things, as though our inheritance were in this world.  
The consideration of these things will enforce us to confess, that the soul liveth not properly, but the body only: and that his actions and motions are not free and at his own liberty. Proclus could say, that the natural life properly of the soul, is not in this earthly body, but above. And Plato likeneth the soul, when he is in generation, to men that dwell in a pestilent air: and the soul that is without generation, to them that dwell in a fair green meadow. And as they that dwell in an unwholesome country, are for the most part, sickly, and few continue in their natural health: so the soul as long as it liveth in this elementary body, as in a prison, and both together in this world, will be subject as it were to sickness, that is, to sin, to passions, to corruption and uncleanness. For among so many men that are endued with a mind, who useth it? that is, (as Morney further saith) in men how many beasts? and among men what is more rare than a man? And of these that use their mind, how few use it well? That is, (saith he) in men how many Devils? And if from among men, beasts and devils should be taken away, what marvel is it that the Philosopher sought for a man at noon day with a link, in the midst of a great assembly of men? Some in condition resemble a Wolf, 
M●… 〈◊〉 of the nature of beast●….  others a Fox; some a Swine; others this or that kind of Beast: but few resemble a man, in that he is a man: and more few, in that he is the image of God. God created man to his own glory, but as he is now, he is continually a dishonour to God: whereby it appeareth, man is not now the same he was at the beginning: That he is deprived of that high dignity, and divine nature that was first given him: That he is fallen from being the Temple and habitation of God, to be the dungeon of sin and wickedness. Which alteration of his estate and condition is not to be imputed to God, who is the author of all good, and goodness itself; but to his own fault, that would not persist in the same estate wherein God had placed him; but would be equal with his Creator: Whereby he grievously offended God, and procured his severe sentence and curse; By mean whereof, he is not only bereft of those goodly gifts and ornaments, which before by his contemplation and glorifying of God, he enjoyed at the full, but he is also become subject to those things, which for his sake and use were created: As Ch●…yfippus truly said; 
Qudm falsò accusant superos, stultèque queruntur,  
Martales? etenim nostrorum causa malorum  
Ipsi nos su●…: & sua quemque vecordia ladit:  
How falsely, and how foolishly do men  
Accuse and rail upon high powers? when  
We all of our own evils are the ground,  
And each man's madness doth himself confound.  Orders required, that reason should obey God, and our senses and desires should be obedient to reason: But now chose the senses overrule reason, 
Man's senses overrule hi●…reason.  and desires lead our will: the body commandeth the soul, and the cart is before the horse. So that we must confess, we be most justly punished, even by the same means, by which our first parent committed the offence. For as by his disobedience he rebelled against his Lord and Creator, so by a just punishment, the things which he made to serve man's use, rebel against him.  
The defects of the soul, and the motions we seel of anger, of lust, and such like, besides reason, proceedeth not from our original nature, nor from our first creation, but from the contagion of the fl●…sh, and enticements of the world, being become corrupt and unclean, which is come upon our good nature, as 
Mor.  rust cometh upon iron. And those things which be now common unto us and brute beasts, by the corruption of our nature, we are ashamed nevertheless, if we be seen to do them. When we are angry, if a man given to virtue and honesty come the while, it stayeth itself presently, as though vice durst not abide the sight of virtue. And if a man be e●…pied in the act of Venus, though lawful, he will be ashamed, 
Note.  and blush as if his blood laboured to hide and cover him. By which Repentance following those affections, nature doth sharply admonish us (being ashamed to do like brute Beasts) of the difference between us and them: which she would not do, if she had been created brutish from the beginning. But chose, brute beasts forbear not to follow their motions openly; because it was their nature at the beginning, wherein they continue. Man only of all other Creatures of the earth, d●…lineth from his original nature, in whom alone all 
Man only  things are corrupted. If we commit any vicious act, though secretly being alone, our Conscience by and by showeth itself to be our companion, and doth not only witness against us, but condemneth us, and punisheth the fact. For though the soul be a spiritual ●…ffence, such as the elements and bodily substances can do●… nothing against it, and had itself in his own power, and was ruler and commander of the body, which before the fall suffered nothing of the body, yet the objects and filthiness of the flesh, environing, and as it were cleaving to the soul, doth corrupt and defile her: as good Wine receiveth an evil taste of a fusty vessel. For the body is enclosed within the Elements, the blood within the body, the spirits within the blood, the soul within the spirits, the mind within the soul; and Hermes further addeth, God within the mind. Fire covered with ashes shineth not: the Sun hidden with a thick black cloud, casteth forth less light; so the Soul being drowned in moist and foul matter, receiveth a certain mist, which shadoweth and covereth the mind, and darkeneth the light of reason. This power that God gave to these things, over the substance of the Soul, besides his nature, which otherwise of their own nature they could not have done, argueth the greatness of the offence, which man committed against God, and his high justice in his punishment. Our wisdom 
Needful con●….  is ignorance, our knowledge is vanity, our godliness is hypocrisy, our virtue is nothing but a cloak to cover our vice. For if it were possible to see into a man, how many savage beasts should we see lurking in a man's heart, as in a forest or thick wood? Our imagination and thoughts, what are they but mere wickedness and vanity? These evils we have received by propagation from our first parent.  
Sentit adhuc proles, quod commisere parents: The children are yet sensible of what their parents have committed. For the sins we commit is a punishment of his offence. And though they are come to us by God's permission, yet it is not to be imputed to him as an author of it, because he could by his absolute power hinder and let evil. For he proponeth laws, to man with rewards and punishments. He willeth him to embrace good and fly evil. To the doing whereof he denyeth not his grace, without which we can do nothing, nor refuseth our diligence and labour. Here if we cease and give over, the sin and negligence is attributed to man, and not to God, though he could have hindered it, and did not, because he ought not to hinder it, lest he should disturb his appointed and settled order, and destroy his own work. God therefore is not the Author of evil and sin, for all things which he made are good. It is no efficient, but a deficient cause. Evil is no substance nor nature but an accident that cometh to the substance, when it is void of those good qualities that ought naturally to be in them, and supplieth the others absence with his presence. And that he suffereth evil to be done, agreeth with his great justice and mercy. For if God should suffer no evil to be done, men could not fin: which agreeth not with his nature; the Creator of all things having given him in the beginning freewill. And except 
Why God suffereth evil.  there should be sinners, how should God show mercy? But because all men commit sin many ways, God findeth every where matter to forgive, every whereupon whom to show mercy. Saint Augustine saith, If the disease were light, the Physician would be contemned and not sought; and if the Physician should not be sought, the disease would have no end. Therefore where sin abounded, there also grace abounded, which only divideth the redeemed from the damned. All which things are sufficient testimony against us, that God made all things good, and the evil that is happened to us, is come upon us by our own fault, that disobeied God to obey the Devil.  
We must confess therefore, that God made man good, and a divine creature, after his own image; that he endued him with many goodly gifts and ornaments; that he made the world and all things therein to serve man, as he made man to serve him: and as man is the end of the world, so God is the end of man; that he esteemed him in place of his son, and opened his mind to him: But because man preferred his own appetite before 
Pride the fall of man.  the will of his Creator, and became as a bastard and degenerate, not only by breaking God's commandment, but by affecting an equality with him, he fell out of his favour, and lost those gifts he first gave him, and is justly punished by him, that is most just, with the alteration of his estate and condition, as a rebel against his Sovereign and Creator; because he would not continue and rest in his felicity, wherein God had first placed him; that is, in the contemplation of his Creator: but would needs seek his felicity some other where. For the end of man is to glorify God, having made him for his own glory; and the end, felicity, beatitude and Sum●… b●…num of man, is all one by the Philosopher's confession, as hath been showed before. Therefore God, that hath made all things good, and is most good, and goodness itself, is the felicity or beatitude and Summum 
God the only Summum bonum.  bonum of man. And though man by his ungrateful revolting from God, that had bestowed such innumerable benefits upon him, deserved justly to be utterly destroyed; yet he dealt mercisully with him, that he took not away all, as his demerits required, and left him a means to return into his grace again. For by taking away the things he first gave us, he would make us humble by the fall of our first parent, lest by the like presumptuousness we should fall again. A King buildeth a new city and endoweth it, as the manner is, with many privileges and liberties: it happeneth the citizens to rebel; the king taketh away from them many of their liberties and privileges. Which punishment of rebellion descendeth to all their posterity, though the city was begun with a few families, it groweth at length to be very populous. His giving those privileges to the first inhabitants, was to be imputed to his bounteousness and liberality: that he took them away, was his justice: that he denied restitution of them to their posterity, was his clemency, lest they being of the same disposition, should procure again their own destruction. So God gave unto man liberty, a great privilege; and adorned him with many goodly gifts both of body & mind, for the which he ought to praise his goodness. And because by abusing his gifts, he hath taken them away, or diminished them, is to be attributed to his justice; which he hath done, lest by example of the first man, his posterity being of the same condition, should commit again the like offence, and fall into the like punishment. Thus it pleased God of his goodness to chastise his people, and to suffer them to be governed by his laws, but not utterly destroy them. And that mankind might feel and know how great miseries follow their sin, and fall, and thereby learn humility and godliness, and to call for his great mercy, apparent in the midst of his high justice, that notwithstanding man's grievous offence & ingratitude, he would not utterly destroy his posterity, whom he had made to his glory, but raised up one out of that rebellious stock, that should satisfy his justice whereby they might live, and be received into grace again: hereby it is evident that man's nature is corrupted, not so created at the first by God: but by abusing his gifts and graces, is fallen from goodness into wickedness, from his special favour, into his just indignation. And as we are of the nature of that man our first parent, in whom humane nature was universally polluted; so do we receive from him his nature, and draw to us the corruption thereof, from whence is derived by propagation, the cause of our miserable estate and condition. Now that we have showed how & by what me●…es we fell out of God's favour into this stinking pit and dung. on: let us see how we may wade out of it again.  
God, all men confess to be Creator of all things, and 
The means to escape these dangers into which we are fallen.  as he is good & goodness itself, all that he hath made, must needs be also good as proceeding from the fountain of goodness. And because God is wisdom, all his creations we must needs acknowledge, were made to some end; For nature (say the Philosophers) doth nothing in vain, but all things well; much more God the Creator of nature doth all things to an end. And as God is the beginning, middle, and end of all things, so hath he none other end of his works, but himself. For he made all things to his own glory; and therefore we that be the creatures of God, of whom we have our beginning and life, can have no other end but God. So 
God the end of his own Works.  that God is our Summum bonum, or Sovereign good; our beatitude and felicity. To that end therefore, to the attaining of that good, which is the proper action and true felicity of man, all our studies and desires, all our labours and diligence, aught to be directed and employed. If man's first nature had remained whole and uncorrupted, there would not have needed any great search to be made to find out his felicity. For our end or felicity did then shine in our understanding; and the same end or good, which is God, by whom and for whom we were created, did allure and draw our will. But now by our pride and presumptuousness, and fall of our first parent, our matters be brought to this pass, that in earthly things we have Lynxes eyes, but in spiritual things we are as blind as beetles. In seeking for the true light, the true God, and the right way to felicity, or Summum bonum, our eyes do not only twinkle as an Owl against the Sun, but are shut close together. Yet notwithstanding there remaineth to us some signs or tokens by which we may know these things: specially if we call continually to mind our fall. For than we should not wallow in the dirt like swine, and desire these earthly things, that appertain nothing to us, nor to our end and felicity: nor stand like men amazed with the greatness of our fall: but we should seek our end, or sovereign good or beatitude, in the grace of God, and in the face of our Creator: from which by our own fault we are fallen & cast away. To make the matter more plain, we will use Morneyes similitude. He that desireth to know the use of any instrument, as of 
A Si●…tude.  a saw, he must not judge of it by the rust that hath eaten into it, or that it is defaced, or broken by some chance but by the whole teeth, scoured clean, and fit to cut, even as it came out of the artificers shop. So likewise must we judge of a man; not estimating his end, & greatest good, of his blindness, of his ignorance, of his wickedness, and such like, that are come upon him; but of the excellency, of the goodness, of the brightness, wherewith he was at the first endued of the Creator. Neither may we apply the use of a saw to that it is of Iron, and hath a handle, and will cut; for these things be in every sword, and yet a sword is not a saw: but because it hath teeth, and is of a peculiar form: by which a saw di●…ereth not only from a sword, or knife that hath no teeth, but also from a file that hath teeth also. In like sort we must examine a man (if we shall judge of a man's use or end) by his life or senses. To what purpose 
The application.  was a man made, seeing these things be also in plants & beasts? But God made man not in vain: wherefore his end and good must be estimated by that peculiar & proper part, by which he doth excel and is a man, by which he surmounteth all things, that be, that live, that have sense, that is, by the principal part of his soul, which is his understanding; for what is more excellent than that? And as this particular form, which giveth the particular use to a saw, is common to all saws, so likewise that special form of man, by which the end of man differeth from that of all other creatures, is so proper to him, as nevertheless it is common to all mankind. For as this property is engendered by nature in all men, so all men ought to level & direct their course to that end, as their greatest or fove●…aigne good and beatitude. For the same which was the end and good of the first man, is also the end & good of all men; although our understanding is become dull, our will foolish, and our nature corrupted. And as our first parent, whilst he was in his perfect estate, did aspire and lift himself up to God, as to his end and beatitude, so must we climb up to God, as much as by our minds we are able. And as to cleave unto God, was his sovereign good and beatitude; so cannot we attain to our greatest good and felicity, except we return to God again from whom we are fallen away.  
Seeing then that understanding was given to man, by a singular privilege, clear at the first, without spot or blemish, that he might behold the end and good, for which he was created, we must use the help thereof to discern between the true end to which we ought to direct 
A necessary distinction.  the course of our life, and the false reputed ends and felicity, which diverteth and leadeth us astray from our greatest good and happiness or beatitude, which is God. By nature every man wisheth well to himself, and directeth his course to some end, which he thinketh to be good for him. But though this desire or appetite of good be common to all, yet there is great diversity in their taste, which (as in them that have the green sickness, or a woman with child, that longeth to eat coals, 
An apt similitude.  and ashes or other evil things greedily as good meat) showeth plainly a great distemperance of their nature: which maketh men propone to themselves diverse ends, to which they direct the course of their life. Some give themselves to pleasures, others to covetousness and getting of riches, and possessions; some to ambition, and desire of honour and glory; all which hath been showed before, to divert men from their true end, and sovereign good. Which blindness and corruption of our nature and understanding is happened to us by our disobedience and fall. For when man's understanding was clear and unspo●…ed, he saw apparently that God was his true end and sovereign good, in whom only all our desires were fixed & settled. But because our nature is now corrupted & our understanding deformed, having nothing left in us of that good we had before our fall, but a variable and vain desire of that we have lost and have not, if we consider our own estate and ability, and an uncertain kind of knowledge, or rather an imagination of God: and that also being confused & grown out of use: either we take not God for our true end and sovereign good, though he offer himself every where unto us, or if we desire to go to him, we go astray, & fall either to wickedness, or to superstition, or else (as the most part of men do) take that which cometh next to hand, addict ourselves to the world & sensible matters, tumbling in these excrements of the earth, like swine in the dirt. But these be not the things for which man was created, nor wherein his end or sovereign good or felicity must be sought: for man consists of a body & soul; the body mortal, the soul immortal: if we seek the felicity of man in the body only, men shall do great injury to the soul & to ourselves. For if it be in the body, it dyeth & putrifieth with the body, which were a miserable estate. But we seek after the felicity of the whole man, and of his whole life, which cannot be in the body, except we take form & beauty for it; that rather delighteth him that beholdeth it, than himself that hath it; which is also many ways defaced and lost, with sickness, with a wound, or with the heat only of the Sun. But in the soul that is annexed to the body, there are three faculties, 
The facu●… of the soul.  vegetative or increasing, sensitive, and understanding. Now let us see in which of these we may lay the end or felicity of man. The soul giveth life to the body, & the perfection of life is health. If we respect nothing else in this life, than he that was first created healthful, had 
The Vegera●…ve.  nothing wherewith to occupy himself. But if since our corruption, our principal care ought to be of our health, what thing is more unhappy than a man, whose felicity standeth upon so false and feeble a ground? Seeing the body is subject to an infinite number of perils, of hurts, of mischances, weak and frail, always uncertain of life, and most certain of death, which cometh to him by many means, and ways: who is he that is so sound of body, or so feeble of mind, that if his choice be given him, will not rather choose a sound mind in a sickly body, than a little frenzy or imperfection of mind in a very healthful body? In the mind therefore our chief good must be, seeing we be willing to redeem the perfect estate of our mindswth the miseries of our bodies.  
Next unto this is the sensitive part, whose felicity 
The sensitive.  seemeth to be in pleasure; but then were beasts more happy than men, that feel pleasures more sweetly and fully. And how soon are these pleasures ended with repentance also? It pleased the gods, (said Plautus) that sorrow should follow pleasure as a companion. But we seek for the greatest or sovereign good, and if it be good, it will amend men and make them better. But what doth more weaken and corrupt men, than pleasures? and what doth less satisfy men, and more weary them? But we look not for that which doth finish, but that continueth our delight: whereas these pleasures chose soon decay and quickly spoil us: As Petrarke saith; Extrema gaudii luctus occupat: The extremity of joy and pleasure, sorrow doth possess. The delight of the mind is greater and more meet for a man, and more agreeable to his end than the pleasures of the senses. And if choice be given to him that hath passed all his life in pleasures, and hath but a few hours to come, either to enjoy the fairest courtesan in Rome, or else to deliver his country, who is so beastly or barbarous, that will not presently choose rather to delight his mind with so noble an act, than to satisfy his senses with pleasure? And to conclude, the place of pleasures is in the senses; which are decayed & taken away, by sickness, by wounds, by old age. And if these pleasures that be exercised by the sensitive part, will not sooner be abated, yet death will utterly extinguish them. But seeing man hath two kinds of life, mortal and immortal, the one of which he preferreth as far the better, before the other, we must not seek for such an end or good as perish both together, but such as maketh men happy indeed, everlasting and immortal, which cannot be found in these transitory things.  
Now followeth the third part of the soul which is understanding, which is occupied sometimes in itself, 
The understanding.  sometimes in the matters of the world, and other while in the contemplation & study of divine things. Of these three operations springeth three habits; virtue, prudence, & sapience. And seeing that understanding is the most excellent thing in man; let us see in which of these we may place our sovereign good. For in this part of the soul the end & beatitude of man must needs consist: for what thing can be imagined beyond man, beyond the world, & beyond the Creator of both? That virtue cannot be his end or sovereign good hath been showed before. For virtue is nothing but the tranquillity & quietness of the affections: & what be affections, but a sudden tempest in the soul, that are raised by a very small wind, which overthrow the mightiest ship that is in a moment, and maketh the most skilful mariners to strike sail, and reason itself to give over the stern. And if our end of felicity should be in virtue, what were more miserable than man, that must fight continually against his affections, which nevertheless will not be overcome, as the mariners labour to save themselves in a tempest from the raging of the sea, that gapeth every moment to devour them. So that in this life virtue cannot bring us to felicity; and in the other life it can stand us in no stead, where we shall have no affections. Therefore virtue cannot be our end, or Sovereign good.  
Neither is prudence the thing we seek for, which is nothing but the right use of reason in exercising the affairs of this world. And what be the affairs of this world, but contention, strifes, suits, wars, bloodshed, spoil, murders, burnings, and sackings of towns and countries, with an infinite number of such like stuff? Neither can they that have the charge of government in commonwealths (which are all subject to these things) be accounted happy, but they rather are happy, that are defended from them by their cares and unqui●…nesse: (for the Physician's care is more profitable to the f●…che body than to himself.) Besides that, men are turned to dust, and the world will be destroyed; but the soul liveth, and forsaketh these kind of affairs. Therefore prudence cannot be the end and felicity of man, that is included within the limits of this world.   

CHAP. II.  
Divine co●… the best wisdom: That our greatest knowledge is ●…eere ignorance: Of wonderful and strange secrets in nature: The excellency of faith: Religion our reconciliation to God: All nations acknowledge a supreme Deity: That no virtues are virtues, that swerve from religion and godliness: Of the only true religion: Salvation of man the only true beatitude: Marks by which the true religion is known: The necessity of a Mediator: Who, and what our Mediator is: And that the sovereign beatitude is only to be attained unto by our blessed Saviour, Christ jesus the Righteous.  
LEt us now examine sapience (after Morney) as we have done the rest, or that part of wisdom, which is conversant in the contemplation of God, and divine matters; for that in all men's judgements, seemeth to be a mostexcellent thing. By instinct of nature every man knoweth that there is a God; for the works of God do present him continually to us. But how should we enter throughly into the knowledge of the Creator of all things, when we know not the things before our eyes? Socrates' confessed freely, that he knew this one thing, That he knew nothing. Which confession, as himself thought, was the cause he was by the Oracle called the wisest man of his time. And Porphyrius said, that all 
Nothing certain in philosophy.  Philosophy was but a conjecture or light persuasion, delivered from one to another, and nothing in it that was not doubtful, and disputable. But he that knoweth God in this, wherein is he the more happy? Reason showeth us that God is good, that he is just: that he loveth the good, and hateth the evil. Our conscience whispereth us in the ear, that we do no good thing, but much evil: and that good we do, we do it badly. What felicity is in this knowledge, when it Wa●…th us continually of our wickedness? But he that giveth himself to contemplation, climbeth higher: God is immortal, immutable, impassable; that God dyeth not like a man; nor is altered or moved. And when he is come thither, he is at the wall, his mind can go no further. And what kind of knowledge is this? What madness is it to take upon us to know a thing by that it is not? Shall we persuade ourselves that we know what thing a Camel is, because we know it is not a Frog? So that our highest knowledge, we must confess to be mere ignorance. And who will place man's 
Our greatest knowledge mere ignorance.  end or sovereign good and felicity in ignorance? But those that climb highest to search for knowledge, fall into such errors, and entangle themselves in such labyrinths, that they know not how to wind themselves out: But as men that look steadfastly upon the Sun, the more they behold the brightness thereof, the more their eyes dazzle, until they become stark blind: so happeneth it to them that aspire to the knowledge of God and divine things, th●…more they search, the less they know by their own wisdom: which peradventure moved one to say, Simple ignorance is better than arrogant knowledge. We are forbidden by Saint Paul to be over curious in seeking the knowledge of things above our reach, Nolt altum Sapere. The want of ability in us, to know the causes of natural things here in earth, the effects whereof we see daily before our eyes, argueth plainly, that God would not have us aspire too high in knowledge, when he hath hidden these base things from us. Who knoweth the cause why the loadstone draweth iron to it, which being there with rubbed, pointeth toward the North pole; 
Secrets in nature.  and garlic and a Diamond hindereth his operation; though some take upon them to draw reasons thereof from their own conceit, to feed their own humours? And who knoweth the cause why the fish called Echeneis or Remora, no bigger than a carp, will stay the greatest ship or galley that is, if he cleave to his side, notwithstanding any force of wind or o●…res And who knoweth the cause why the fish called T●…rpedo, having touched one end of a pike or spear, casteth the man into a trance that toucheth the other end? The beast called Catoblepa killeth a man a mile from him with his sight only. A Wolf seeing a man first, maketh him unable to speak: with an infinite number of like things, which showeth that God will not have us enter into his secrets of these base things, much less of divine 
A minore ad ma●….  things, further than he hath given us power. Where of if his meaning had been to have given us knowledge, he would have given us another sense, and a deeper reason, by which we might have known these and the like hidden properties of his creatures. Therefore our only refuge is to attain to that by faith, which we cannot attain by our mind and understanding, that by a lively faith we may be lifted up above our mind, that what by the sharpness thereof we cannot reach & comprehend, by faith we may pierce and see through. And what is it 
Faith.  to have faith in God, but to look for all our good from him? to believe that all refterh with God? And seeing that to have faith, continually to hope, to expect, is to de●…re that we have not already, it is evident that we can never here see & possess the thing we look for, but the greater a man's faith is, the more he despiseth worldly things: the more fervent his desire is to heavenly things, the greater is his mislike of himself, and the more ●…hement is his love to God. Plato saith, that what course 
The Philosophers concerning beatitude.  soever men take, they cannot be happy, or enjoy the sovereign good in this life, but in the other life; without doubt (saith he) they that follow virtue, shallbe rewarded with beatitude. And Pythagoras saith, that man as it were banished from the face of God, walketh as a stranger in this world. And Hermes saith, that the end of man is to live by his mind, and the life of the mind is God. Thus far the Philosopher's knowledge did reach, that the end of man is to live by his mind, that his sovereign good or beatitude is not to be enjoyed in this life, but is to be found in the other life with God. But they wanted faith to carry them whither their wisdom could not reach. For that knowledge of God we attain unto in this life by natural wisdom, is ignorance; by supernatural, faith. In vain therefore we seek here either by action or contemplation, the thing that is not here to be found. For Pl●…tinus always affirmeth, that beati●…de and eternity goeth ever together: which beatitude (saith Plat●…) is, that we be joined and made like to God, who is the top, the bo●…de, and the end of all blessedness. In seeking then for this end and sovereign good of man, 
Christian considerations.  we find that the world was made for man, man for the soul, the soul for the mind, the mind for some higher cause, which is God. For the world was not of itself; nor for itself b●…t was made of some and for some. So man not having his being of himself, cannot be the end of himself. He that m●…eth any thing, maketh it not for it, but for himself, so that he is the end thereof: neither is the thing good in itself, but to him that made it, as touching that he made it to his own use. He therefore is the good of that thing, by whom and for whom it is called good. And seeing man is made by God, and for God, he must needs be his end, and the greatest good. So (saith Pl●…tinus) the sovereign end of man is mere good, that is God. Other things appertain to the end, but they be not the end.  
By this it appeareth, that after the ancient wise men, and better sort of Philosophers that were guided by reason only, the felicity or beatitude and sovereign good of man, must not be sought for in this life, but in the other life. And that man ought to employ his time in this life, to the knowledge and worshipping of God, as to his only end, that he may with God, and in God have the fruition of all good things perp●…tually in the other world. By the authority all●…grd of the le●…d Heathens, and by the reasons and arguments, and grnerall consent of the learned Divines (among which number I account the Lord Ple●…s, whom in this Part, I chiefly follow) it is manifest, that as the body of 〈◊〉 is to the soul, so is this morra●… life to the imm●…ll. And that the end of man in this world, is the knowledge and worshipping of God; and his foveraigne good 〈◊〉 to that end, is the fruition and possession of God in heaven: but by reason of our fall, our knowledge being turned into igno●…nce, though we have some fight of our end and beatitude, yet we are notable about selves to attain to it. And as the cause of our misery is our separation from God, so our felicity is to be joined with 
The way to recover our loss.  God again. And seeing the same which was the sovereign good of the firstman, is also 〈◊〉, which by his revolt from God he lost from himself and from his posterity, and the way to recover the same, is to re●… to God ●…ine. Let us see whether God of his great me●…y hath not left us some means by which we may be 〈◊〉 the right way to him again: whether 〈◊〉 doth ●…each forth his fatherly hand to us through the clouds and 〈◊〉, to call and draw us to him, though like bastards and rebels, we be altogether unworthy of his favour and mercy.  
All men acknowledge one God, the parent and Creator of mankind: that he made the world for man of nothing: and that he governeth both the world & man by his providence. Then must it needs follow, that obedience is due to the Father, faith and invocation, and all 
Invocation.  manner of duty belongeth to so bountiful a Lord and governor. And seeing man is by nature immortal, he ought with all his mind to aspire to immortal things. And because by sin he is fallen from God and from himself, he ought to ask pardon, that he may pacify the wrath of God which he purchased by his pride and love of himself. It is requisite therefore that he acknowledge his frailty and misery, that he may with all humility submit himself too God. And what betoken all 
Humility.  these things, but that there is one God, one man, one religion, that is, a duty of man toward God, a reconciliation of the degenerate children to their father, of the rebellious subjects to their Lord, whose favour we lost by our fall? For all the exercises of religion proceed hereof, that men know, God made and ruleth the world: that man is immortal, that he fell by transgression out of God's favour, that created him to worship and glorify God, which is his end and soveragne good. And 〈◊〉 cometh all our sacrifices, our adorations, our ceremonies, our singing of Psalms, and ●…hankesgiving, and such like: So that religion, which is a reconciliation 
Religion.  to God, is the way that 〈◊〉 us to out felicity and Summum bonum, or sov●…raigne good: But not every religion, but the true religion, by which God is rightly served, as he himself hath appointed, and not as is grounded upon the inventions and fantastical devices of men. For the Heathens and 〈◊〉 and barbarous people have their several religion, of their own invention, some adoring the Sun; some the Moon; others the first thing they meet in the morning; some a red cloth hanging at the end of a long staff; others images of men, and other creatures. For there is no people so brutish, or void of 
All ●…tion acknowledge a God.  humanity, but by instinct of nature he knoweth there is a divine power above man, whereupon he groo●…deth some religion. The ancient wise men and Philosophers highly exalted religion above all things, as the only way to lead them to the sovereign good, which is God. Plato saith, the beatitude of man, is to be made like God: that is, if he be just and holy, which must come by godliness and the love of God, which is the greatest virtue among men. And Aristotle saith, that in godliness all our felicity consisteth. And 〈◊〉 saith, If we be of any judgement, what shall we do but continually worship God, sing Psalms, and give thanks unto him, whether we dig or plough the ground, whether we labour or rest? Simplicius saith, He can do nothing diligently, how necessary soever it be, that is ●…othfull and negligent in the service of God. Religion (saith Hier●…cles) is the chief and leader of all virtues, which is referred to God's cause; to which all other virtues have relation, as to their end. For virtues are not virtues, if they swerve from religion and godliness. Fortitude referred 
All true virtue grounded on religion and godliness.  to any other thing, than to godliness, falleth into temerity or rashness: prudence into fraud and subtlety, and so like wise of the rest. But all other religions, saving the true religion, do lead men to the brink of hell, or at least show them Paradise afar off; but between them and it, is a great deep gulf, over which no man is able to pass, nor all the world is able to fill it up: yet there must needs be a passage over somewhere: for the end of man is certain, to be joined with God. And that he may be joined with him in heaven, it is requisite that he be reconciled to him in earth. And the only way to be reconciled is, that God pay our debts: and until they be paid he doth not absolve us. That therefore is the only true religion, that leadeth us directly to that passage, by whose conduction we find out the right way over it: which only leadeth us to the end of religion, that is, man's salvation: for true religion is the right way to reconcile us to God, whereof 
True religion, to what it 〈◊〉.  ensueth the salvation of man. And that the true religion may be discerned from those that be the inventions of men, it hath three marks by which it is made apparent. But first this foundation must be taken for certain and immovable, as laid upon a rock, that true religion is a rule of the worshipping of God, by which man is reconciled and tied to God for his own salvation. This salvation of man is his beatitude, his beatitude is to be joined with God. For neither the world, nor any thing in it, maketh a man happy or blessed, but God only that made man, maketh him happy. And seeing it is manifest that he and no other must be worshipped in the earth, that will make us happy or blessed in heaven, what religion soever, though it show to be very singular and very holy, diverteth and draweth our minds and prayers from the Creator, to the creature, is idolatry and wickedness. And what religion shall persuade us, to seek our sovereign good and beatitude any other where, than with him that is only good, and the only author of good, is not only vanity and erroneous, but it leadeth out of the way to kill, and throweth down head long to destroy. And though they have offerings and thanksgiving, sacrifices, prayers, and other observances, they are vain and blasphemous, if we attribute that to a creature, how excellent soever he be, which we received of God: and desire pardon of creatures, for the sins and offences we commit against 
A 'gainst prayer 〈◊〉 to 〈◊〉.  the Creator. Let this therefore be the first mark of true religion, that it doth direct us, and our prayers and advocations to one God, the Creator of heaven and earth, who only searcheth men's hearts, with which he will be chiefly worshipped. But this is not sufficient, to worship the true God, but he must be rightly worshipped. But who is so arrogant to take upon him to enter into the knowledge and secrets of God, as to prescribe a rule, by which God is to be worshipped? We must fly unto God for his help, poor wretches as we are, to whom we are not able to go, except he vouchsafe to come down unto us. The Sun cannot be seen without the Sun; no more can God be known without his help and light. No man can worship God except he know him, and no man can know him, except he discover himself to him. And therefore what worship is meet for him can be known of none, except he vouchsafe to reveal himself in his word and oracles. For, that God cannot be worshipped but by the prescript of his own will, both the consciences of all men, and God himself in his holy word doth testify. Esay and Matth. In vain do they worship me, who teach the doctrines and commandments of men. And this therefore is the second mark, 
A second mark of true religion.  that the religion teacheth the worshipping of God, leaning upon the word of God, and revealed of God himself. But this neither is sufficient, that the religion we seek for, teacheth us to worship the true God, and that by God's word and appointment: for God gave us a law out of his own mouth, according to his holiness and justice, that we might be holy like him. But if we cannot of ourselves know God, nor how to worship him, how can we, after he revealed himself to us, and gave us a law to worship him, perform our duty to God, and fulfil the law? We ought to love God above all things, and for his sake whatsoever beareth his image, though we never knew or saw him before: But who dare arrogate to himself such a perfect charity, to love his neighbour as he ought, and for his sake that he ought? that is, no otherwise than for himself, and for God. But if we examine our coldness in the love of God, we shall perceive the reflection thereof to our neighbour to be frozen. And therefore, the third mark is, that the religion we seek, must help us to a 
A third mark.  means whereby God's justice must be satisfied; without which not only all other religions are vain and of none effect, but that also which seemeth to have the keeping of the worshipping of God. So that the Heathens saw by instinct of nature, and by reason, that there is a God, and that man's sovereign good is to be joined with God, and that some way to the same was necessary, which they thought to be any religion which they had invented to worship and adore him. And hereof came their magic, and idolatry, and superstitious ceremonies of their own invention. But the right way is beyond their reach, and a great deal higher than it can be found out by men: for there is a great difference between, to know that God must be worshipped, and to know how he should rightly be worshipped. Hierocles saith, that religion is the study of wisdom, consisting in the purgation and perfection of life: by which we are joined again and made like to God. And the way (saith he) to that purgation, is to enter into our conscience, to search out our sins, and confess them to God. But here they are all gravelled and at a stand: for of the confession of our sins followeth death and damnation, except God that is justice itself, and most good, and to evil most contrary, be pacified, and made merciful to us sinners. But we seek for the true and everlasting life in religion, and not immortal death.  
Seeing then that the end of man in this life is to return to God, that he may be joined with him in the other life which is his sovereign good and felicity or beatitude; and that the way to return to God is religion, and that as there is one true God, so there can be but one true religion: whose marks be to worship the true God, and that by the appointment of his own word; and such as reconcileth man to God: let us see what religion hath the same marks, and means. That the Israelites worshipped the true God the Creator of heaven, is apparent by the confession also of some of the learned Heathens. Seneca said, the basest people (meaning the jews) gave laws unto all the world: that is, they only worshipped the true God, the 
The 〈◊〉 〈◊〉 worshipped the true God.  Creator of all things: for the Israelites only of all the world worshipped the true God, the knowledge of whom they received from hand to hand, even from the first man, and how he would be worshipped, among which people he wrought wonderful matters. But the Painims worshipped gods of their own making, sometimes men, and sometimes devils, that are enemies to God. Such was the blindness of man in the matters of God, and his vanity and negligence in the matters pertaining to his salvation, after the corruption received by his fall. But it is certain and manifest by that which hath been said, that man was placed in this world to worship God his Creator, which worship we call religion: and therefore as soon as man was in the world, there was without doubt, also religion: for man's band and covenant towards God, was made even with man, the very same day that he was created; that is, the duty of man towards God, which is religion or godliness. And because it is not doubted, but that the first habitation of men was in the country about Damascus, 
Damascus the 〈◊〉 habitation of 〈◊〉.  we may also with reason believe, that there the first man was created: which Countries thereabout have been of great antiquity, the habitation of the Israelites; and even from the beginning of them from whom they descended: who always 〈◊〉 from age to age certain books (those which we call the Bible or old Testament) which they followed, and had in great reverence, as the true word of the true God: in which he did vouchsafe to reveal himself to men, and to give them a law how to be worshipped: which books be continued without intermission from the creation of the world, and by little and little leadeth us even to Christ: which have always been of such authority with the true 〈◊〉, that they have given no credit to any other books, neither could they be drawn from their beleese in them by no wars, calamities, exiles, torments, nor slaughter, which cannot be said of any other people. All the books, histories, or chronicles of the Romans, Grecians, Egyptians, or of any other nations, be as yesterday in respect of the antiquity of the Bible. Therefore we are assured in that book is contained the true religion, 
The Bible 〈◊〉 the true 〈◊〉 of God.  that is, the true worshipping of the true God and Creator of the world, in which he hath revealed unto us himself by his own word. In the religion also contained in that book, is the third mark, that is, the means by which men may be reconciled to God. And because this is the principal part of religion; to make it more plain, we must make a repetition of some thing that hath been said. Man is immortal & his sovereign good or beatitude is not to be had in this life; but it is to be joined with God in heaven: to which he shall attain, if whilst he is here upon the earth, he love and worship God with all his heart, and be obedient continually to his will. But our first parent, that was by nature free and capable of goodness, revolted from God; that is, from his sovereign good; and by his rebellion was made a flave to sin; by means whereof he fell from God, and from his beatitude. And therefore, except he find pardon by grace, he is fallen into extreme misery, which we call hell. From this man we derive our pedigree, whose 〈◊〉 hath begotten our flesh, and made us the servants of sin, as he was made himself: so that naturally we are to expect the reward of sin, that is, death: for we are heirs to our father, whose inheritance is death only and damnation. And we heap daily more coals upon our heads: For no man performeth that to God, which the law most justly requireth: and therefore every one daily offendeth God many ways in thought, word, and deed: so as they sink continually deeper. And against whom do we commit these offences? Against our Father, our Creator, that hath bestowed so many things upon us, from whom we revolt to the devil his enemy. And as the offence doth multiply and increase, according to the respect of him against whom it is committed; so doth the offence against his divine Majesty, that is infinite, deserve punishment. In what case then are we miserable creatures, that daily commit sin upon sin, except God himself discover some way how his justice may by satisfied, and how we may come into his favour again? In this distress religion presenteth itself to us, which showeth us the true God. But what is that but to present the guilty before the judge? What doth religion then avail us? It leadeth 
Religion leadeth us to the scripture.  us to the Scripture, which showeth the express will of God to be, that we should love him with all our heart, and our neighbour as ourself: and to them that obey his will he pronounceth eternal life; to the disobedient eternal death: Seeing the same Scripture showeth, that mankind is corrupted from the beginning, and that all our imaginations and 〈◊〉 are wicked, and seeing we all feel in ourselves, and in our members, motions contrary to the will of God; and therefore we detest with horror, the bottomless pit of hell. But as this Scripture pronounceth against us our condemnation, and a severe sentence of death; so doth it also show us a Mediator, by whose help and means we may obtain pardon and grace, and be reconciled to God again. In which conjunction that beatitude and felicity may be restored to us, for which we were created at the first. And this is the third mark of the true religion: for it is certain, that the religion which God hath so deeply engraven in our hearts, is not in vain.  
Now he that will enter into himself, and duly consider his own insufficiency to perform the justice 
〈◊〉.  of the Law, shall easily see how necessary it was for us to have a Media●…our to pacific God's wrath, and to satisfy 
The necessity of a Mediatiur.  his justice; and how greatly we are bound to our Creator, that would not reject or utterly destroy us, as our demerits required, but rather would leave us a means to return into his favour again; without which we must have all suffered eternal death and damnation; which favour showeth us plainly, that as God is just, so he is merciful. This Mediator therefore must be such as will not only 〈◊〉 his wrath by fulfilling our obedience due to our Creator, and purchase his grace, and procure us his mercy, but also satisfy his justice, which is immutable. And for as much as the offence is infinite, and the punishment likewise, being committed against the Creator, which is infinite, the satisfaction of the punishment must also be infinite. If man should offer the world to God, he received it of God, and by his own fault hath lost it again. And seeing God made the world of nothing, which must also have an end, the world can be no sufficient satisfaction for the offence that is infinite. If man offer himself, what doth he offer but an unthankful and rebellious mind, blasphemous words, and perverse deeds, by which he shall provoke the wrath of God, and incense him the more against us? If an Angel should entreat for us, a creature will be no sufficient Intercessor to pacifiethe the Creator: and though he be good, yet not being infinite, he cannot cover an infinite evil: So that we must needs say, that God must set himself between his justice and his mercy: and that as he created us at the first, so he must new make us again: and as he created us in his favour, so he must absolve us from his wrath: and as he declared high wisdom in creating us, so he must show the same in restoring us. But who then is that Mediator? God against God? Infinite against Infinite, 
Who and what the Mediator is.  that can both cancel that infinite obligation, & satisfy that infinite punishment? It is even jesus Christ the only Son and wisdom of the eternal Father, both God and man. A man, that he may be borne under the law; God, that he may fulfil the law: a man, that he may serve, God, that he may redeem: a man, that he may submit himself with all humility; God, that he may submit himself above all things: a man, that he may suffer; God, that he may overcome a man, that he may die God, 〈◊〉 he may truimph over death. It is also necessary to our salvation, that our Mediator be a man, that he may suffer punishment for our sins, and reconcile mankind to God again. For except he were descended of the same kind we are, we could not be partakers in any sort of him, nor he of us; & so should his satisfaction & merits appertain nothing unto us: therefore it is requisite that he should be borne of our progeny, that he may be flesh of our flesh, bones of our bones: that as we be all in Adam the servants of sin, so we may be in the Mediator free and discharged of the reward of sin, that is, from death: & again, he must overcome sin, he must be without sin; and because he must make us clean, he must be without spo●… for we are conceived in iniquity, & borne in filthiness and corruption: insomuch that as it is necessary he should be a man, so it is requisite he should be conceived in another sort, than after the manner of men. And after so many great miracles which God hath wrought, we need not wonder at this, that 〈◊〉 was conceived of the holy Ghost, and brought forth by a Virgin. He that could draw out a woman from a man without a man, could also bring forth a man from a woman without a man. Many things seem impossible if we consider only the works of nature: which, if we consider, the power of God, are not only possible, but also very easy by him to be done. All these things concur together in Christ jesus only. He is the seed of the woman that crusheth the Serpent's head. He it is that ●…filleth the promise made to Abraham. All nations shall be blessed in thy seed. He is the Mediator that pacifieth his father, and 〈◊〉 himself between his justice and our injustice, that reconc●… us to God again. He is the very 〈◊〉 promised to be the Saviour of mankind, and his Redeemer from spiritual servitude, not only by the mouth of the Prophets, and testimony of holy Scripture, but also by the confession of the devils, whose mouths he stopped, that had long before seduced the world: For at his coming all Oracles ceased through the whole world: their Temples with their Idols in some places fell down together: Apollo being asked the cause, answered, That place must be given to the more mighty. And the same Spirit being demanded in the time of the Emperor Augustus, in whose reign Christ was borne, who should succeed him, answered; that an Hebrew boy, which had power over the gods, commanded him to leave that house, and to go into hell. But (quoth he to the Priest) depart thou with silence from our altars. plutarch reciteth a notable history of this matter. I remember (saith he) I have heard, upon the death of the Spirits, of Emilian the Orator, a wise and a mild man, known to some of you, that his father coming on a time toward Italy, by sea, and passing in the night, by an Island not inhabited, called 〈◊〉, as all they 〈◊〉 the ship were quiet and at rest, they heard a great and terrible voice, which came from the Island, that is called 〈◊〉 or 〈◊〉, which was the name of the Pilot of the ship an Egyptian born. And although he and some others heard the voice once or twice, yet they durst not answer until the third time, when Tamus said, Who is he that calleth me? What will ye? Then the voice pronounceth more loud than before these words: Ataman, I will that when thou comest before the Gulf, called Laguna, thou cry out aloud, and say, that the great god 〈◊〉 is dead. When they within the ship heard these things, they were in a great fear, and consulting upon the matter, they determined to proceed, and not to say, as the Pilot was commanded. When the morning was come, they had a merry wind, & sailed pleasantly until they came before the Gulf, where he was appointed to speak the words by the voice: and suddenly the wind ceased, and the sea became calm, so as they could go no further: by mean whereof they all agreed that Tamus should do his message; for which purpose he 〈◊〉 up to the top of the ship, and cried as loud as he could: I give you to understand that the great God Pan is dead. Which words were no sooner out of his mouth, but they heard such a number of voices cry out, and such wonderful lamentation, that the sea rang withal, which continued a long space, the men being greatly amazed; and having presently a merry wind again, went on 〈◊〉 〈◊〉, and reported this history at Rome: which being come to the 〈◊〉 of Tiber●…s the Emperor, in whose time Christ was crucified, he examined the matter, and found it to be true. This Pan was one of the principal Spirits among the Gentiles, and had in great reputation. It is reported that Tiberins having some intelligence of Christ by the Christians, upon the occasion of this matter, consulted with the Senators of Rome to erect a Temple to Christ: but they dissuaded him, and said, that then Christ would take away all the credit and 〈◊〉 from their gods. And because the Gentiles held Pan for a God, it is evident that the death of this Pan was the spiritual death of the devil or Prince of devils, for the destruction of his kingdom, and the ruin of his errors, by the which he hath kept captive all mankind, who were redeemed out of that thraldom by the merits and passion of Christ jesus. The same Author affirmeth, that about the same time one 〈◊〉, passing by Lands called Orcades near England, was told that not long 〈◊〉, there was heard great whispering and howl in the 〈◊〉, and many 
〈◊〉.  fearful things seen: the wisemen of those Lands construing those prodigious things to the death of some great God. josephus writeth that about the same time, there was in the Temple of Hiresalem, where was then no living creature, a voice heard saying: Let us forsake and avoid this Country quickly. These and a great many more were the confessions of the devils, that knew by Christ's coming, their reign was at an end, their power by which they had long abused the world, was abrogated, and their mouths stopped. For these strange sights and significations in diverse parts of the world are the very true testimonies of the strangeness of the death of our Saviour jesus Christ, and of the victories which he hath obtained together with his triumphant glory.  
Seeing then the justice of God, and the wickedness of men, by our own reason hath brought us to the necessity of a Mediator between God, and man, who by his own strength is able with God to deliver man from the bonds of eternal death: and purchase to man felicity and 〈◊〉: and that the way to the fame is true religion, by which we know God, and how to worship him, and our Mediator and Saviour jesus 〈◊〉, by whom we must be reconciled to God, and attain to our sovereign good: Letus frame ourselves to come before God after Saint Paul's counsel, with such fear and holiness, as we may be like poor offenders with halters about their necks, so as we should go to hell, if he plucked us not back of his infinite goodness, 
Submission the only way to obtain pardon.  and to live like true Christians, by whose Help, if we call upon him as we ought, we shall obtain God's grace to our endeavours, that we may be able to make resistance to those intemperate motions that allure us to the desire of those things that divert us from our felicity and beatitude, and to withstand the temptations and subtle practices of the old Serpent our common adversary, who 〈◊〉 continually for opportunity to draw us, from the true worship and service of God, which is the way to our sovereign good, to the inventions and traditions of men; that is, to superstition and idolatry, which casteth us down headlong to extreme infelicity and misery. He is not borne in vain (saith one) that dyeth well: nor he hath lived unprofitably, that hath ended his race happily. And though we find ourselves prone to sin, through the frailty of the flesh, and every hour ready to fall, yet we must endeavour to lift ourselves up again, and call for God's grace, and not despair, though our sins be great and many: following Saint Augustine's counsel: let no man (saith he) after an hundred 〈◊〉, nor after a thousand, despair of God's mercy, but yet so let him not despair, as he seek presently without all stay to reconcile hunselfe to God by amendment of life: Custom of sin taketh away the sense of sin;) he be not able to deliver himself from the 〈◊〉 of the devil although he would. This life is a 〈◊〉 of 〈◊〉, in which we are 〈◊〉 〈◊〉 by the world, the 〈◊〉, and the 〈◊〉: and when we see 〈◊〉 so hardly charged, himself, and not only 〈◊〉 them that do fight like valiant men, that is, like true Christians; but also after the end of the battle 〈◊〉 them with a victorious crown: and those that faint, and 〈◊〉 themselves to the fury of their enemies, he suffereth to be led captive and perish with them. 〈◊〉 saith, Virtue cannot be virtue, except it have some equal: in overcoming of whom, it may either exercise or show his force and valour. For as victory cannot be without fight, no more can virtue be without an enemy. Therefore as soon as our Creator had endued us with virtue, he 〈◊〉 gave us an enemy; left virtue languishing by idleness, should lose his nature. And a man cannot otherwise attain to the highest degree of felicity, except he provide for his own safety by continual fight, like a man of waire. For God would not have a mortal man attain to immortal beatitude by a delicate and smooth way, but that he should wrestle and strive with all his might & strength against the author of errors, and deviser of all mischief, who worketh exccrable & miraculous things to deceive us. For our adversary looketh (saith Gregory) into every man's complexion and manners, and thereafter he layeth snares to take and tempt them: which he bringeth the better to pass, because certain qualities of men's manners are near to certain vices. For rough and sharp manners are commonly joined with cruelty or pride; smooth manners and some thing more given to 〈◊〉 than is comely, are sometimes joined with 〈◊〉 and dissoluteness. 
The temptations of the Devil.  The devil therefore beholdeth every man's manners to what vice they are near, and then he setteth before their eyes those things, to which he 〈◊〉 their minds will most willingly be inclined; 〈◊〉, before them that be merrily disposed, he setteth oftentimes luxuriousness, sometimes vain glory; to rough and hard dispositions, anger, pride, and crueky; to those that be sad he proponeth the sin of discord and sedition. And because he seeth that lofty minds are puffed up with praises, he draweth them on, with flattering favours to what they will. And thus he layeth snares for every man, according to the vices, to which he is inclined. We must labour therefore & watch like good soldiers, and not pass our time in idleness, lest our enemy come suddenly, and find us unprovided. We must not only be occupied in doing good to ourselves, but also to others: For he deserveth not the name of a good man, that forbeareth to do evil, though it be a common custom so to call him, as though good were a privation, and a defect only from evil; but we must proceed further, we must give, help, and ●…rofit others: as the Poet saith. 
Quo te cunque die nil sancti egisse videbis:  
〈◊〉 vel 〈◊〉 deperiisse puta.  
What day thou of no holy deed canst boast:  
Account that day unto thyself quite lost.   
For good is not a defect, but an effect: not placed in 
All goodness 〈◊〉 in Action.  idleness, but in doing: not in hurting but in profiting; 〈◊〉 not for gain, or for ostentation, or for vain 〈◊〉: but for itself, and for the duty we owe unto God. This rule is not sufficient, what thou wilt not have done to thee, that do not thou to another: but rather what thou wouldst have done to thee, that do thou to another. And this agreeth with Christian charity, which is indivisibly joined with true Religion. For though charity be not religion itself, not the mark of true religion (to speak properly and plainly) but rather the marks of a religious man: yet it is so great a virtue, and so fast joined to true religion, that religion cannot stand rightly without it: as heat is not the proper mark of fire, because many other things are also hot, but heat is so joined with fire, that so soon as we see fire, we may presently affirm, that there is also heat, but not chose: so charity, though it be not true 
Charity allied to Religion.  religion itself, yet it is a virtue so joined to religion, that we cannot say, this man hath religion, but it followeth necessarily that he hath also charity.  
We must in all our actions, in the whole course of our life, in every estate, high or low, rich or poor, set before us, as a mark, the end for which God created us, and for what cause he sent us hither, that woe may employ our labour and study upon that business, lest by our negligence, we do not only defraud ourselves of the reward appointed to that service, but also receive punishment due to remissness. If a man have suits in law, & send his servant up to the Term to follow them, and he bestow his time in Tennis courts, in the danncing and fencing schools, or in banqueting and carousing, neglecting his master's business, doth not this 
A 〈◊〉.  servant deserve to be severely punished, when he hath yielded up his account, how vainly he hath bestowed his time, and neglected his master's affairs, 〈◊〉 〈◊〉 he was sent? So will the time come when we shall be called to account, how we have employed our time here; how we have done the business for which we were sent hither, that is, the service of God, whereof ensueth the enjoying of his heavenly kingdom; which is our end and beatitude: which service if we neglect, and bestow our study and labour, apply our minds and cogitations upon any other 〈◊〉, than upon that, for which we were sent 〈◊〉, as upon advancement, honour, riches, pleasures, gorgeous apparel, 〈◊〉 buildings, favour of Princes, or any other worldly vani●… that appertaineth not to this end: If (I say) we spend our time about these 〈◊〉, and set our care and minds more upon these things, than upon the great and 〈◊〉 affairs for which we were sent hither, that is, the service of God, and enjoying his heavenly kingdom, for which he made us, and placed us in this world, then are we in the way to perdition, except we alter and change our course. For we may be sure that whosoever shall not attend upon the service he came for, shall not attain the reward assigned and promised to that service. But he that considereth with himself, who made him, and the world, and all things therein for him, and to what end; that he should serve him here, and participate his glory with him in heaven, and that 〈◊〉 his mind, and employeth his time and labour, either wholly or principally to this end & service of God, making no more account of honour, riches, and such like worldly things than is necessary, to this end and purpose: the same (no doubt) is a happy man, and in the right way to salvation, and shall at length attain to that Sovereign good, perfect felicity and beatitude, which 〈◊〉 so long sought for: but if he hunt after plea●…, and passeth his 〈◊〉 in gathering 〈◊〉; in 〈◊〉 to highestate and 〈◊〉 of the world; for getting or neglecting the end for which he was sent hither, that man goeth awry, and is unhappy, and in danger of 〈◊〉 infelicity. Of such 〈◊〉 〈◊〉 that so lead their life, these be their lamentations, and their own 
wisdom  words recorded by Scripture: we are wearied out in the way of iniquity and perdition, and the way of God have we not know●… what profit have we received of all our pomp and pride, and 〈◊〉 〈◊〉 what good have they done us? They are now passed away as a shadow, and as a messenger that 〈◊〉 in post, and we are consumed in our own iniqui●… We 〈◊〉 〈◊〉 men 〈◊〉 in the way of truth. These were the ●…ifull lamentations and confessions of such men as followed a wrong course of life; that laboured for riches, honour, pomp and such like worldly vanities, forgetting the weighty business and end for which they were 〈◊〉 〈◊〉 were they who 
Make you friends of 〈◊〉 〈◊〉 〈◊〉.  were esteemed happy men, that were thought to run a most fortunate course; that were wondered at of all men, as they that were placed in highest degree of felicity: because they heaped together great abundance of riches; advanced themselves and their families to great dignities; that became gorgeous, glorious, and dreadful to others, and obtained whatsoever their lust and concupiscence desired. These seemed to the world to be most happy men. And (without doubt) they that be in the like estate in these days, are so esteemed of the multitude, and are envied of many burn in desire to be in the same fortune. Such is our blindness, such is the corruption of our nature, never to see, for the most part, nor to direct our course to the right path that leadeth to felicity, until it be too late, 〈◊〉 〈◊〉 to these men: for the Scripture addeth, 〈◊〉 in 〈◊〉: They spoke these things when they were in hell. But how hardly we can perform our duty to God & men, and do the business for which we were sent hither, he shall easily perceive, that will enter into the due consideration of his own disposition & 〈◊〉. We need therefore a mediator with the eternal father, that hath given us a law according to his justice, to be an intercessor for us; whose fullness must supply our defects, whose merits must make satisfaction for our demerits: in him therefore, that is, in Christ jesus, we must have a strong & lively faith, & call continually upon him that he will of his great mercy join his grace with our endeavours, without which we can do nothing that is good: by whose grace we may lead a godly life, & employ our labour in the exercise of virtue; which God requireth even of the heathens; whom he rewardeth with temporal gifts, to excite others to virtue. Brute beasts are moved by an appetite & desire to these things which their senses show them, to be good & profitable for them: But men follow that with all their endeavour, that hath the show of good: some pleasures, others riches, the rest honour, & the more they have of those things, the more they give themselves to them. And in this they are deceived, that their minds being as it were enchanted with diverse sorts of charms of this world, prefer evil before good; whereby their will doth altogether degenerate into a beastly appetite & desire, which ought to obey the understanding, & by nature should be reasonable. By which appeareth our imbecility or corruption 
The weakness of man's nature.  of nature, which needeth so greatly God's grace, to give us a mind to discern between good & evil; & between those things which are good in show only, and those that are good in deed: and a will to desire and follow the one, and eschew the other, that by embracing and following the good here in this life, we may attain to the sovereign good in the other life: where only our wills shall be throughly satisfied with the satiety and fullness of heavenly pleasures, which is perfect felicity and beatitude. For in this life how plentifully soever worldly things happen to us, our minds will never be fully satisfied, which moved Plato to say, That the mind of man is so unquiet and unsatiable, because he being sent from God, is not satisfied, nor in quiet, until he return thither from whence he came. He that is in love 
Gregory.  with worldly things, delighteth nothing in God. The soul can never be without delight: for it either delighteth in base things here beneath, or else in high matters above: and by how much the more earnestly he is lifted up to the exercise of the highest things, by so much the more loathsomeness he is weary of the baseft things: and by how much the more earnest care, he is inflamed to the lowest things, so much the more damnably he 〈◊〉 cold from the highest things. One saith; It is impossible to look with one eye up to heaven, and with the other down to 〈◊〉 earth. And if thou suffer 〈◊〉, or be are a heavy cross, be not dismayed, but use patience, and be thankful, though thou find not presently remedy of those things that trouble thee. And compare the many grace's God hath bestowed upon thee before, with the small things he seemeth now to deny thee; and thou shalt find cause to accuse thyself of unthankfulness, to forget so many great blessings before received, and now to complain of small matters: for it is expedient that God lay his hand upon us to teach us humility, and to enter into consideration of ourselves. And the reward which God giveth them that obey and serve him, is to suffer them in this world to be exercised in afflictions, knowing there is no better passage to the felicity of heaven, than to bear 
No greater temptation than not to be tempted.  the cross of tribulation here on earth. For there is not a greater temptation than not to be tempted: and his salvation is very suspicious, that beareth no cross in the whole course of his life. Nay rather it may be holden for certain, that such are of him lost, who in this world are privileged from adversities: for the devil doth carefully labour, that all those which he hath registered for his own, may live in great wealth and ease. To have a thankful mind to God, and to attribute all to his providence, and nothing to fortune, is one of the greatest benefits we can enjoy in this life. And therefore if thou see thyself subject to evil speech and disgrace, praise the judgement of God, saith Ambrose: If thou be afflicted with sickness, impute it to the judgement of God. Neither let poverty and want withdraw thee from praising the justice of God. Neither let us despair nor torment ourselves, and much less complain and murmur at 〈◊〉, if forthwith he give us not what we desire: For he refuseth not to hear us, that he disliketh us: but because he will convert it into a better cause. He knoweth what he doth, and we understand it not. He knoweth what he doth deny, but we know not what we ask: he measureth all things with reason, and we but with appetite. He denyeth that which is hurtful to us, and granteth that which is profitable: we ought on him only to depend: 
, 
〈◊〉.   
Q●…icquid facimus venit ex also:  
To whatsoever we ourselves apply,  
Or do or suffer, all comes from on high. 
〈◊〉 〈◊〉.    
A young sick child seeth an Apple in another man's hand and desireth it: but the parents denyeth it him, or taketh it from him; knowing it hurtful. A far greater, or rather incomparable proportion is there between the wisdom of God, and that of men, than is between the reason and knowledge of a child, and that of a man. For we are as young children, and sick, our nature being corrupt, in respect of the exact knowledge, and perfect wisdom of God. And therefore he only knoweth what is good and meet for us. A learned Heathen saith: I see that myself oftentimes do things wherein my servants are blind, and conceive no reason, and little children will cast into the fire 〈◊〉 of great price; and their father's writings of great learning and wisdom: for that they are not of capacity, to understand the value and worthiness of the thing. Let us leave then to set our joy in vanities, and unsatiably to desire these worldly things that men have in such estimation: and if they happen to us, let us apply them to such uses, for which they were of God ordained to serve our necessity; and lift up our minds, and 〈◊〉 by Christ to those heavenly joys where our minds will be fully satisfied. 
Non habit at templis manuum molimine factis,  
Omnipotens: The Omnipotent dwelleth not in temples made with hands.  And not to fear the loss of worldly things, which unquieteth the wisest, nor death itself, which is terrible to all, seeing death is not the destruction of the body, but a renewing of it; nor the extinguishing of nature, but a step and gate towards the other life, and the first passage to the heavenly Kingdom, and entrance to eternity. For he that made all the world of nothing, without the help of any matter, can easily repair and renew that which is fallen to decay. He that made the body of man without any labour, of nothing, it is much easier for him to raise him from death, and give him life again: not of nothing, but of the like matter, that is agreeable with his substance, which is turned into ashes, or by some other means is resolved into the air. For as the Artificer that casteth m●…all, can repair 
A comparison.  or new make his work that is broken or bruised, of the same matter, and give it a better form: so God will raise up the resolved into dust, in his due time, and call him to life again in the very same form he was before: but without any earthly mixture, and uncleanness. And if we marvel at an Artificer for some notable painted table, or any other thing that is excellently well handled, as was that of Gaditan, wherein he set forth exactly the history of Livy; how much more ought we to wonder and reverence him, that hath set before our eyes, and presented to our minds so many marvellous things, which can neither be numbered, nor by reason comprehended. For to prove the renewing of man's body by the least things of nature. A Grasshopper when he is old, casteth his 
Examples to confirm our 〈◊〉.  skin, and becometh new and lusty again. A Canker becometh a flying Butterfly. An Ant, a Fly with wings: A Silkworm reviveth again being dead. The Phoenix that riseth again out of his ashes, showeth an example of our resurrection. That which is in nature to lay the corn which men sow, covered in the ground; the same is in the resurrection to bury the body: that which is there to spring up again, and grow into a lively stem; the same is a man, to revive again. And as the seed or corn laid in the ground, putrusieth, and is turned into another form or thing, than it was before, and afterward being sprung up, becometh the same thing again; so happeneth it to man, that being buried, putrifieth, and is turned into another thing: and yet afterward riseth again, and becometh the same he was before. And though the body be put into the ground, diversely affected, and subject to putrefaction, yet he shall revive and rise again with a lively countenance, cleansed from all the defects and corruptions of nature. A sick man that is v●…xed with a grievous disease, his colour is gone, he looketh pale, sallow, and won: his body is become so lean and bare, like a dead carcase, and the vital moisture of his body so consumed, that he cannot be known to be the same man: but after he hath received apt and appropriate medicines, and used a wholesome diet, he receiveth his health again, his colour is come to him, he is fair and fat, and lusty as at any time before. So in the resurrection, the same body shall rise again, but more gorgeously, in whom shall appear nospot nor sign of the former corruption. This example was first begun in Christ, who in nothing showed his divinity more effectually, than by the triumph of his resurrection: the same things by his virtue shall happen to all men. As St. Paul saith, They that fall asleep in Christ, shall be raised again by the word of God, and shall with him for ever and ever have the fruition of him and his joys. And as by the opinion of learned men, one star is more bright than another, so will there be like difference in men's minds, and one 〈◊〉 will be more glorious than another. For as much then as our felicity and sovereign good or beatitude, is, to be joined with God in heaven, from whence we are fallen by the transgression of our first parent; and the way to return to him again, is true Religion, which teacheth us to worship and serve the true God, by his own word and appointment, and showeth us our 
The Son only can reconcile us to the 〈◊〉.  Mediator Christ jesus, who only can reconcile us to God again: let us reject all other religions and inventions of men, as superstitious and idolatrous, and all other mediations and means of reputed reconciliations, and submit ourselves wholly to the mercy of God, by our Saviour Christ jesus, and cleave only to him, who is able and will bring all them that with a right faith believe in him, into God's favour again, with him to enjoy our 〈◊〉 good and beatitude in his heavenly kingdom, to which place God grant we may all come.  
Now to conclude this discourse with a brief repetition 
The Conclusion of the work.  of the sum of that which hath been said. It appeareth by many reasons and examples that the felicity of man we seek for, consisteth not in pleasures which is common to brute beasts, neither in riches, which are sought for some other thing, rather than for itself; as reputation, honour, & such like: nor in honour & glory, which is but a vain admiration of the people, by whom it is many times given & taken away: and is also desired for an opinion of virtue: but that wherein felicity consisteth, is the last end to which all other ends are referred: to which end whosoever hath attained, he proceedeth no further, but resteth settled. And it is peculiar and proper to men alone: neither is it in virtue, nor in the action of virtue, after the Academics, and Peripa●…tikes, nor in the power of a wise man. But virtue may be a help to the attaining of felicity, especially that of this life: for no man is able to endure the things that happen to men, though he be armed with all manner of virtues, with that mind that he may nevertheless be accounted happy. For felicity in one part and contentation may not be dissevered: and the end or true felicity of man, which is all one, consisteth not in moral virtues, as hath been said: but his end and proper action is the glory of God, to know and worship him. We showed before, that in seeking for felicity respect must be had to the body and soul, to this life, and to the life to come. For Christ saith, What availeth it a man to have all the world, and to lose his soul? And because there seemeth to be a kind of happiness in the world, and men are said to live happily; we called the happiness of this life, felicity; and that of the heavenly life, beatitude or blessedness, and sovereign good. But when we had examined all the estates of life, and could find none worthy to be called felicity, all being subject to troubles and unquietness, and full of misery, we were driven to use violence to the word, and to call that happiness of life, felicity, wherein is least infelicity: in the managing of which discourse, it appeareth how little power is in men, to the attaining of felicity, and that all cometh from God: and therefore we call Felicity, the contentation of a faithful mind in a godly life and death, which cometh by the enjoying of God's benefits and graces: yet nevertheless our own endeavour must be thereto employed with the means which he hath given us, and continual prayers, that he will bless our labours according to his good will and pleasure: which if it succeed not to the happiness we look for in this life, yet to take all things patiently, and be thankful, and say with the Poet: 
Forti animo mala far, nec bis miser esto dollar:  
Nec citò venture is pramoriare bonis:  
Bear evils boldly, let not grief  
Twice wretched make thee:  
Nor in despair of future good,  
Death overtake thee.  And think that he doth all for our good, and hath reserved for us the true felicity and blessedness of the life to come; in respect whereof all the pleasures that can happen to men in this world are nothing: and therefore all our actions and labours to the attaining of felicity in this life, must have relation to the true felicity and beatitude in the life to come; whereof this is but a shadow, and the way to come by the other: for the right way that leadeth to the happiness of this life, is also the way to the happiness and blessedness of the heavenly life; that is, to live in the fear of God, and return to him again, from whom we are fallen, by faith in jesus Christ our Mediator and Redeemer, whereof ensueth peace of conscience and quietness of mind; and call with humility to him for his graces; to contemn honour and glory, riches, reputation, with all the pride, and pomp, and vanities of the world, which men so greedily hunt after, that are as pins and pebble stones, with such like toys, for children to play with; to purge his mind of all manner p●…rrurbations and unquietness; to think nothing greatly to be esteemed but a clear conscience and undefiled soul; to be content with that which is sufficient, and to measure that sufficiency with a sound & upright judgement, not after the common custom of men, whose minds are corrupted & overcome with covetousness, ambition, & unsatiable desires. So that none can attain to this felicity, but he upon whom God bestoweth his graces, as faith, health and liberty of body, a sufficiency of worldly goods, to sustain his life with a quiet possession of them, & a mind inclined to virtue, with such like good things necessary to happiness of life, And if men would advisedly consider of this matter, & suffer themselves to be persuaded, as the truth is, that the way to the happiness of this life is not contrary to the true felicity and happiness of the life to come; nor any hindrance, but rather a ●…urtherance, & the way to the same: they would be more carefullin following the right path that leadeth to the felicity of this life, and not so negligent in seeking for the blessedness of the other life. But so long as they hold this erronous opinion, that they can hardly enjoy the felicity of this life, & that of the life to come, as repugnant one to the other, because the things wherein they put their felicity, as riches, pleasures, honour and glory, puffeth them up in pride and vain glory, and ministereth much occasion to the increase of fin: and the happiness of the other life is promised to the meek and poor in spirit. Many rather than they wil●…orsake and leave to hunt after things wherein consisteth their false reputed 〈◊〉, to which men are by the corruption of their nature strongly addicted, will hazard the loss of the true felicity and happiness of the heavenly life. But if they were persuaded that they mistake the mark they shoot at, when they 〈◊〉 for felicity or happiness among riches, pleasure, honour, or reputation of the world, which are rather hindrances to felicity, and have brought many to infelicity and extreme misery: & that the end & ●…rue felicity of man is in this world the knowledge & worship of God, to which is joined the fruition of him in heaven, & that such happiness as is in this life, which we improperly call felicity, consisteth in a contented mind, which must come by the enjoying of God's graces and gi●…es joined without endeavour, in cleansing our minds from all manner of perturbations and passions, that bring forth unquietness, and are hindrance to felicity; these worldly vanities and false shows of happiness would not withdraw men from the true felicity of the life to come, nor from the happiness that may be found in this life. Plato could say to one that asked him, who was happy; He that knoweth God, and loveth him: so that the felicity of both world's dependth upon God's grace; in this life to be of a godly mind, to have sufficient to the necessity of nature, to be content without estate: in the life to come, to be joined with God, and to have the ●…uition of the joys of heaven, which is our beatitude and sovereign good.  
That we may attain to the same, it behooveth us 
The meanc●… to attain to this felicity.  daily to pray to him, that he will give us his grace, to do the things that are pleasing & acceptable in his sight: that as the only means we have to be restored to our felicity and sovereign good, is to return to God again, (from whom by the disobedience of our first parent we are fallen) by the way of true Religion, which teacheth us our duty towards God, and assureth ●…s of his favour by the mediation and merits of his only Son Christ jesus our Saviour and Redeemer: so he will not suffer us to be drawn and led astray from him by the deceitful allurements and unbridled lusts, after volpruousnes●…e and worldly pleasures, which like a violent torrent carrieth us away from our true felicity and beatitude, into the bottomless pit and gulf of miseries: and that he●… will not suffer us to be overcome with the intemperare and inordinate desire of riches and possessions, which puffeth us up in pride and vain glory (a grievous sin and odious in his sight) & chaseth out of us his humility & meekness in spirit, for which his son jesus pronounceth men blessed; and which diverteth us from the love of him, and our Saviour, to the love and desire of earthly things, which riches prepare for us. But if it please him to bless our labours, or estate with plenty of riches and possessions, that it will also please him so plentifully to endue us with his grace, that we abuse not his liberality and blessings to the hurt of ourselves, or prejudice of any other; but rather that we employ them to the uses for which they were ordained, to our own necessity, and to the benefit and profit of our neighbour. And if it please God not to bless us with riches (as except they come by his blessing, it were better to be without them) then that he will vouchsafe to grant us a contented mind with tolerable poverty, without grudge or disdain, seeing much quietness and security always attendeth upon that estate, which is also free from many evils that commonly accompany riches, and especially, seeing it pleased our Saviour Christ to make choice to walk upon the earth, in a poor estate, that was master of the whole world. And also that it will please him by his grace to extinguish or suppress in us the furious passion of ambition, and inordinate desire of honour and vain glory, which was the original cause of all our woe and misery; that we may be co●…tented with our calling and estate, to which he hath appointed us, and the same to perform according to the talon he hath given us. That he will endue us with virtues both Moral and Christian, that by the one we may be the better able to bridle and moderate the intemperate affections, and violent motions of our corrupt minds, which throweth us down headlong from the quietness and happiness of this life, into a sea of troubles and calamities: and in a civil life, the better to know how to perform the duty of a man; and by the other to live in the love and fear of God, and in the faith of Christ; to use patience in adversity and afflictions if they happen; and to be humble in prosperity: to worship and glorify God in this life, that we may be joined with him in the life to come; which is our beatitude and summum bonnm or sovereign good: and all this for his Son jesus Christ his sa●…e, our only Saviour and Redeemer: to whom be all honour and glory. Amen.  
Thus have I ended (God be thanked) this Discourse 
The Author's Apology.  of the felicity of man; which I trust will be hurtful to no man, except there be any that will take that with the left hand which I deliver with the right hand. The Bee and the Spider go both to one flower, the one gathereth honey, the other poison. Evil minds through their corrupt disposition may turn that good thing to their own harm, which the virtuous and well disposed receive simply to their benefit. Many precepts and good lessons I have gathered our of the Philosophers and Divines, medicinable to qualify the corruption of our nature, and to moderate the rigour of unruly affections, which draw the mind to worldly desires, and subjecteth it unto peftilent passions, that are great, hindrances unto happiness: And it is truly said, that which way soever we do turn our eyes, whether unto divine or profane Histories, to 〈◊〉 of our own Country, or those of other Nations, we shall find all full of ●…ours, wicked acts, deceries, lies, 〈◊〉, 〈◊〉, and 〈◊〉: by which we may not only be taught advisedly to beware that we be not entrapped by them: but also that we leave to wonder at honours, riches, pleasures and the vanities of a delicate life; which the common sort doth most marvel at. For seeing for the most part they are bestowed upon those that are unworthy, and have never any certain place, nor sure ground, they ought to be called very cares, and painful labours, and the frumps of fortune, rather than the instruments of felicity. And if it be true, as Cicero saith; That Philosophy healeth men's minds, driveth away carefulness, delivereth from cupidities or desires, expelleth fearfulness: then of much more force is divine Philosiphie, joined with it, to bring these things to pass. But (saith he) this power of Philosophy is not of like validity with all men; yet it prevaileth greatly, where it hath gotten an ant nature. Our minds have their diseases, as the 〈◊〉 hath, which must be cured with 〈◊〉 and appropriate medicines. They that are circumvented and seduced by a common and inveterate custom, grounded upon false opinions & estimation of things, and fallen to the ground, where they 〈◊〉 muzzling like swine in the earth, must by true sentences and persuasions, with examples of life, be raised again, & reduced to the right path that leadeth to felicity. And thought the inordinate desires of pleasures, riches honour and pomp of the world, hath taken so deep root in the multitude or greater part of men, that it will be as hard a matter and great a labour to purge them of those evil humours, as it was for Hercules to draw Cerber●… out of hell: yet as some bodies are of such constitution, that medicines will more easily work in them, than in 〈◊〉; so some minds are so tractable, and apt by a natural inclination, to receive and embrace reasonable and fruitful persuasions, that they digest them into a good nutriment and habit, and reap thereby many times great comfort and profit. And if the counsels or sayings of the ancient Philosophers and other learned men seem to any (in some part) too severe or hard to be observed, let them consider, that a staff that is warped and grown crooked, must be bend as much to the contrary side, that at last he may come to the mean, be made straight, and brought to his right place. This fruit men may reap by this discourse, that are not wholly drowned in worldly desires: When they have compared the counsels & sayings of wise and learned men, with those of the vulgar sort, they shall perceive themselves, as it were awaked out of a long slumber, and plainly see, that by corrupt judgement, following the trace and course of the world, yielding to their own motions and desires, and suffering themselves to be overcome with their affections and cupidities, they fall from happiness they seek after into felicity and misrie. But in so great diversities of men's inelmations, it is not possible that any one thing can please or profit all men. As some are given altogether to serious matters; so others delight in pleasant fables, and Poetical figments: every man according to his humour, as the Poet saith; 
 
Digna suo quaris:  
●…ond things please fools, men for such junquets call,  
As taste them best: one pleasure likes not all.  I took the matter in hand for my own exercise and pasttime, and have handled the same according to my talon; but not with that diligence (I must confess) as I ought: intending to have it seen only of myself, and some of mine. And if I have written any thing overmuch philosophically, that dissenteth from the true professed Religion, as in so spacious a field, and such insufficiency of myself, I may easily wander out of the right path, I submit myself, and that I have written, (as becometh a Christian) to the censure of the Church of England, which I acknowledge and assure myself to be a member of the true Church of Christ.   
FINIS.   

¶ The Contents of the first book, of the Treatise called Summum bonum, OR, The Felicity of Man.  

CHAP. FOUR  

THe assertions of sundry he●… Philosophers concerning the 〈◊〉 〈◊〉 pag. 1.  
Since 〈◊〉 fall all things (made to obey us) rebel against us 3.  
No 〈◊〉 felicity is in man's power to 〈◊〉 unto ibid.  
The 〈◊〉 〈◊〉 Angel's 〈◊〉 men 4.  
The fall of Lucifer and his Angel's 5.  
The 6.  
〈◊〉 Catena, or the golden chain ibid.  
The great mercy of the sohne of God ibid.  
Christ 〈◊〉 the Father concerning man 7.  
The malice of the Devil ibid.  
No felicity but in the Son of God 8.  
How good men differ from the wicked 9  
Three things wherein moral men imagine true felicity to 〈◊〉 10.  
 
No felicity in pleasure 〈◊〉  
A 〈◊〉 observed 〈◊〉 the 〈◊〉 〈◊〉  
The Story of 〈◊〉 the 〈◊〉 〈◊〉 Monarch of the 〈◊〉 〈◊〉.  
Of 13.  
rain of the first 〈◊〉 15.  
The 〈◊〉 of 〈◊〉, 〈◊〉 of Rome ibid.  
, pride 〈◊〉.  
17.  
His prodigality, vanity, folly, 〈◊〉 18.  
His 〈◊〉- 〈◊〉 19  
Of the Tyrant 〈◊〉 ibid.  
His wonderful Palace 20.  
His ridiculous prodigality ibid.  
His Luxury, and too late Repen●… 〈◊〉 〈◊〉  
The power of fate according to 〈◊〉 22.  
His 〈◊〉 〈◊〉.  
24.  
The Riots of 〈◊〉, Emperor of Rome Cap. 2. pag. 24.  
The excess of Peter Raure, first a Friar, and after Cardinal 25.  
Of Muleasses King of Tunis ibid.  
Against voracity, and immoderate drinking ibid.  
King Edgar's limitation for drinking 26.  
Of three quaffers in Germany ib.  
Of a drunkard in the City of G●…unt 27.  
The jearffe a beast of ●…utela, an emblem of gluttony 28.  
Of 〈◊〉 29.  
A 〈◊〉 amongst the ●…gyptians 30.  
A 〈◊〉 spirit, repeated of by 〈◊〉 ibid.  
〈◊〉 〈◊〉 〈◊〉 to Alexander 31.  
ibid.  
His murder 32.  
Of King 〈◊〉 and Proxaspa●… his Secretary. ibid.  
The miserable death of K. 〈◊〉, who died in wine 33.  
Drunkennesse●…xed ibid.  
Mischief's 〈◊〉 from drunkenness 34.  
The Temperance of Cyrus 34.  
〈◊〉 〈◊〉 of the former times 35.  
The delicacy of Roman 〈◊〉  
.  
The Bishop of Magdeburg died dancing ibid.  
Rape, the subversion of Kingdoms ibid.  
The death of Lucretia the Roman Lady 42.  
Appius Claudius and Virginius 43.  
The end of the 〈◊〉 〈◊〉 45.  
Of A●…hony and Cleopatra 46.  
The death of 〈◊〉 〈◊〉.  
The death of Cleopatra 50.  
Of 〈◊〉 King of Spain and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid.  
The lust of 〈◊〉 Cardinal of Este Cap. 4 pag. 51.  
〈◊〉 of 〈◊〉 foolish 〈◊〉 52.  
Of Pyramus and Thisbe ibid.  
The folly of a French Gentleman 〈◊〉.  
The strange death of a young man in 〈◊〉 〈◊〉.  
Of 〈◊〉 King of 〈◊〉 ibid.  
Of two Gentlemen 〈◊〉 alive ib.  
〈◊〉 〈◊〉 love to 〈◊〉 54.  
King 〈◊〉 love unto a Plane tree 55.  
Of lecherous 〈◊〉, their holes and 〈◊〉 ibid.  
A strange thing of Sir 〈◊〉  
Priest, and one Lysetta pag. 57  
The shameful lust of 〈◊〉, favourite to the Tyrant 〈◊〉 59  
Incestuous love in 〈◊〉 son to King 〈◊〉 61.  
A cunning Physician 62.  
A godly meditation of St. Bernard ibid.  
A strange accident happening to the French King Charles the sixth 63.  
V●…ine curiosity in the Emperor 〈◊〉 64.  
Three things that change 〈◊〉 and conditions 65.  
A prudent law amongst the Romans ibid.  
Three things that hasten a 〈◊〉 end ibid.  
A dehortatory from taking delight in pleasure ibid.  
That in pleasure can be no felicity 66.     

The Contents of the second Book.  

CHAPTER I.  

Man's felicity cannot consist in Riches pag. 68  
Lycurgus' banished coin out of his Kingdom ibid.  
Iron more useful than gold 69.  
Sufficiency preffered before excess ibid.  
The Temperance of King 〈◊〉 70.  
Of ptolemy King of Egypt ibid.  
Health preferred before wealth ibid.  
Riches an hindrance to felicity 71.  
Content, not to be purchased with coin ibid.  
Socrates, Diogenes, and 〈◊〉 opinion of riches & rich men 72.  
Of rich Gyg●…s King of Lydia, and poor 〈◊〉 ibid.  
The situation of Delphos, and who first dedicated the Temple to Apollo 73.  
Their death 74.  
The oracle told many things truly 〈◊〉  
The Devil defends his Temple against 〈◊〉 and 〈◊〉 〈◊〉 of Persia 75.  
The sacrilege of King 〈◊〉 76.  
The rich Church of Tholosa, with the defeat of Cepio's Army ibid.  
Of a Temple in Morocco 77.  
The inhumanity of 〈◊〉 to purchase gold ibid.  
Queen Dido casts her gold into the sea 75.  
The building of Cartiage, and the death of Queen Dido 79.  
The death of 〈◊〉 Q of 〈◊〉 ib.  
A strange stratagem of Helena Queen of Russia pag. 79.  
Of the Emperor Trojan, and King Decebal 80.  
The death of Henry the seventh, Emperor ibid.  
A rich Citizen of Venice, and 〈◊〉 King of Gothland, slaineby their sons to possess their gold ibid.  
Strange Tyranny of Vespitians' Soldiers, practised upon the jews 81.  
A strange plot to kill the great Turk in his Tent to gain his treasure Cap. 2. pag. 82.  
The death of 〈◊〉, Captain of the enterprise ibid.  
Of Caesar Borgia, who poisoned the Pope his father with wine prepared for others 83.  
King Croesus of Lydia deluded by the Oracle 84.  
No man happy till after his death 85.  
The honour which Gyrus did to Croesus 86.  
Of King 〈◊〉 of Lydia, and 〈◊〉 87.  
Gyges murthereth the King, and marrieth the Queen 88  
The death of Crassus the rich Roman ibid.  
St. Bernard's invective against the pride of the Clergy ibid.  
Their pride paralleled with the 〈◊〉 of Peter and jobn 89.  
Of Pope sixtus the fourth, and a Friar 89.  
Of a 〈◊〉 husbandman, and the Archbishop of Cullen 90.  
The great humility of Origen, & his entertainment by Alexander Severus 91.  
His learned Sermon 92.  
Contempt of riches oftener found amongst Heathen than Christians cap. 3.97.  
Of 〈◊〉 a Senator of Abderita ibid.  
His excellent apprehensions 98.  
Diogones against rich men and riches 99  
Bias his contempt of riches 100  
A golden table drawn out of the Sea by fishermen ibid.  
The modesty of the Sages 101.  
Ferdinando King of Spain against Lawyers ibid.  
The modesty of Agasbooles' King of Sicilia 102.  
Of Philip King of 〈◊〉 ibid.  
〈◊〉 her report of covetousness ibid.  
The covetousness of Cardinal Angelo's 103.  
〈◊〉 Maria Duke of Milan, and a Priest ibid.  
Of the envious and the covetous man 104.  
An excellent Law made by 〈◊〉 King of Egypt ibid.  
Alexander severms against usury ibid.  
The story of an Advocate of Venice, and his Father 106  
Of money bestowed as it ought to be 107  
How king 〈◊〉 dealt with a rich man ibid.  
A Caliph of Persia slain in his treasure house 108  
Renown better than riches ibid.  
Wisdom the greatest riches, and ignorance the worst poverty 109  
A strange story of 〈◊〉 a covetous Emperor ibid.  
The first supremacy of the Church of Rome given by 〈◊〉 Emperor 110  
Gonstantine first enriched the Church of Rome ibid.  
Riches first kindled the fire of purgatory ibid.  
None can be truly good, and very rich at one time 111  
Riches and honesty seldom dwell together ibid.  
The Philosophers and Sages concerning poverty and riches 112  
The great temperance of pbocion●… and Diogenes 113  
The bold answer of Diomedes the Pirate, to king Alexander 114  
Of 〈◊〉 and king philip 115.  
Magicians punished in seeking hidden gold 116  
Of Mark 〈◊〉, his Concubine 〈◊〉 Caura and his death 117    

CHAP. FOUR  

The bounty of one 〈◊〉 118  
The 〈◊〉 against riches 119  
A rich Cardinal of England, His death ibid.  
Of men 〈◊〉 for their 〈◊〉, 〈◊〉, Cardinal , etc. 120  
Examples of continent men, 〈◊〉 the Philosopher, 〈◊〉 a Theban: A knight of Malta. 〈◊〉 〈◊〉, etc. 121  
A character of Pope 〈◊〉 the fifth, His Charity, with the great 〈◊〉 of 〈◊〉 〈◊〉 122  
Charity liberally rewarded ibid.  
An Epigram of 〈◊〉 and 〈◊〉 123  
Observable Answers of 〈◊〉 〈◊〉 124  
A rich man compared to a Peacock ibid.  
Contempt of riches in 〈◊〉 the Philosopher: 〈◊〉, etc. 125 〈◊〉 the cause of 〈◊〉 ruin ib. 〈◊〉 accuseth 〈◊〉 before 〈◊〉 126  
〈◊〉 apology and submission to Nero 127  
The admirable continence of Roman 〈◊〉 128  
Of the Emperor 〈◊〉: the proverb verified in him, Honour's 〈◊〉 manners 129  
〈◊〉 censure of the rich 〈◊〉 of 〈◊〉 ibid.  
〈◊〉 the great Turk's justice upon 〈◊〉 〈◊〉 130  
Usurers compared to the fish fifth pag. 131  
An excellent discourse drawn from Sir Thomas 〈◊〉 Utopia, reproving pride 132  
The covetousness of the French and Portugal Nations reproved 133  
The covetousness of the Spainard ibid.  
The great cruelty of 〈◊〉 〈◊〉 a Spaniard 134  
His barbarous cruelty reproved by a Prince of Florida ibid.  
No felicity can consist 〈◊〉 in riches 135     

The Contents of the third Book.  

HOnour and glory no part of true felicity Cap. 1 pag. 137.  
Honour followeth those which fly it 138  
Alexander's ambition being a child ibid.  
Cyncas excellently reproveth the ambition of King 〈◊〉 139  
Ambition the ruin of king Pyrrbus 140  
Ambition the subversion of Kingdoms and Commonweals ib.  
Ambition without limit 141  
The unnaturalness of Adolphbus Duke of Geldria ibid.  
〈◊〉, Henry the fifth Emperor, Frederick, 〈◊〉, 〈◊〉, all bloody murderers and parricides 142  
A strange history betwixt 〈◊〉 K. of Denmark, and 〈◊〉 K. of Succia and Gothland 143  
The inhumanities' of 〈◊〉, 〈◊〉 Queen of Naples, 〈◊〉, 〈◊〉, 〈◊〉, the Cardinal of Valentia, etc. 144  
Examples in the same kind of Richard the third, 〈◊〉 of Egypt, 〈◊〉, etc. 145  
●…he nature of the water of the 〈◊〉 Styx ibid.  
The Church of Milan opposed against Rome 200. years ibid.  
The a●…bition of Henry King of France, after slain by count Montgomery 146  
Strange predictions before his death 147  
seventy Emperors of Rome came to untimely ends ibid.  
The rising of 〈◊〉 from a slave to the Empire 148  
〈◊〉 slain by 〈◊〉 150  
The Empire set to sale by the 〈◊〉 soldiers ibid.  
〈◊〉 〈◊〉 buyeth the Empire, his wretched death 151  
The noble 〈◊〉 of King 〈◊〉 of France, being presented a Prisoner to King 〈◊〉 the third 152  
The like of 〈◊〉 King of the 〈◊〉, presented before the Emperor 〈◊〉 pag. 153  
The ambition of King 〈◊〉 modestly 〈◊〉 154  
The modesty of 〈◊〉 in his 〈◊〉 and 〈◊〉 life ibid.  
Men in great place rather to be 〈◊〉 than envied 155  
Of many miseries that seem happy 156  
〈◊〉 King of 〈◊〉, reproveth greatness ibid.  
〈◊〉 doth the like to 〈◊〉 157  
The 〈◊〉 that 〈◊〉 〈◊〉 the tyrant ib.  
〈◊〉 〈◊〉 him in his poverty 158  
The modesty of 〈◊〉 the Roman Emperor ibid.  
A speech to the like purpose of 〈◊〉 to 〈◊〉 159  
The modesty of 〈◊〉 ibid.  
The 〈◊〉 of a Prince 166  
The Emperor Trajan concerning Empire and government Cap. 2 pag. 162  
The 〈◊〉 〈◊〉 〈◊〉 his letter to a friend concerning the 〈◊〉 163  
The Emperor 〈◊〉 slain by 〈◊〉 〈◊〉 〈◊〉  
Of 〈◊〉 the dictator, and 〈◊〉 〈◊〉 167  
〈◊〉 being 〈◊〉 private 〈◊〉 〈◊〉 to be 〈◊〉 168  
His retired life 170  
〈◊〉 the second deposed by 〈◊〉 172  
〈◊〉 deposed by 〈◊〉 173  
〈◊〉 deposed by the former 〈◊〉 ibid.  
〈◊〉 slain by 〈◊〉 ibid.  
〈◊〉 deposed by 〈◊〉 174  
〈◊〉 deposed by 〈◊〉 ibid.  
Contention betwixt 〈◊〉 and 〈◊〉 for the 〈◊〉 ib.  
The inhuman tyranny of Pope 〈◊〉 the 13th, His death 175  
Three Popes at one time 〈◊〉 the Popedom equally together 176  
Of 〈◊〉 and 〈◊〉 ibid.  
Of Alexander and King 〈◊〉 ibid.  
Of Alexander and k. 〈◊〉 178  
The horrible treason of 〈◊〉 and 〈◊〉 ibid.  
The observable death of 〈◊〉 & Alexander's 〈◊〉 over him 180  
The horrible death of 〈◊〉 181  
The horrid death of Abraham k. of Morocco, with his wife ibid.  
Of 〈◊〉 Cossa Pope, deposed and cast in prison 182  
The 〈◊〉 ends of 〈◊〉 〈◊〉, 〈◊〉 and 〈◊〉 183  
Of 〈◊〉 who 〈◊〉 Asia 184  
〈◊〉 against flattery ibid.  
The ridiculous 〈◊〉 of king 〈◊〉 185  
Of diverse strange Tenants held by the Pope 186  
Of Popes that have been professed Magicians 188  
Pope Clement's Ball ibid.  
A parish Priests Sermon 189  
A notable trick put upon the Cardinal of Lorreine 190  
Of one 〈◊〉 a Necromancer 191  
The speech of Erasmus 〈◊〉 〈◊〉 192   

CHAP. III.  

Paulus jovins, of the Council of Trent 194  
The strange death of Benedict the ninth 195  
The miserable end of Sylvester the second 196  
A 〈◊〉 of Bonicasius the eighth to become Pope 197  
Of Cornelius Agrippa concerning the Augustine 〈◊〉 198  
Examples of insuffrable pride in the Clergy 199  
The proud letters of Pope 〈◊〉 to Philip K. of France 201  
The kings Answer 202  
The witty answer of Henry the second, who summoned him before the Tribunal seat in heaven 203  
A contention betwixt the Abbot of Fulda, and the Bishop of Hildeseme ibid.  
Of Pope 〈◊〉 a woman 204  
Of the Pope's scrutiny 205  
The pride of king Herod, and 〈◊〉 205  
Divers examples of the Devil's 〈◊〉 answers, to the ruin of those that trust in him 206  
A worthy example in one 〈◊〉 207  
The insuffrable ambition of 〈◊〉 Magus 208  
Of a 〈◊〉 in Constantinople 209  
Of the Magician 〈◊〉 ibid.  
The Abbot 〈◊〉 a great Nocromancer 210  
His Art showed before the Emperor Maximilian 211  
Albertus' 〈◊〉 a Monk, and Necromancer 212  
Pope Gragory the seventh a Magician 213  
A letter of 〈◊〉 to the Clergy 214  
The Earl of Mascon a Magician ibid.  
A strange story of a Spanish woman of Corduba called 〈◊〉 215  
Her hypocrisy disclosed and confessed 218  
The history of the false Prophet 〈◊〉 219  
His miserable and wretched end 226  
An Epitaph of a tyrannous Viceroy in Sicilia 227  
Of Salmoxes 228  
The strange ambition of an Hermit in Africa [229  
Who in three years became Monarch of six Kingdoms pag. 230  
The miserable ends of him and his Council 232  
Of 〈◊〉 Adella son to the Hermit 233  
The resolute end of those Turks which starved the Hermit ibid.  
Of a blasphemous jew 234  
Of George 〈◊〉 a new Prophet 235  
A strange history of a child borne in Babylon 236  
A strange history extracted out of 〈◊〉 〈◊〉 237  
Of the instigation of evil 〈◊〉 241    

〈◊〉. FOUR  

A curious policy prosecuted by the King of France against the Duke of Guise 242  
The Sacrament made a colour for murder 244  
The death of the Duke of Guise 〈◊〉.  
The death of the Cardinal, the brother to the Guise 245  
The complaint of the 〈◊〉 of Guise 246  
A great justice upon 〈◊〉 〈◊〉 of Genua 248  
Philip King of Macedon 〈◊〉 by 〈◊〉 249  
Of Herostratus that burned the Temple of 〈◊〉, and others ib.  
The great ambition of the Duke of Alva 250  
The old Duke of Guise 〈◊〉 by 〈◊〉 251  
Of 〈◊〉 〈◊〉 who would have slain the Prince of 〈◊〉 252  
Of 〈◊〉 〈◊〉, who slew the Prince of Orange: His 〈◊〉 255  
Of 〈◊〉 Clement a Dominican Monk, who slew the 〈◊〉 King Henry the 〈◊〉 256  
Of Pope 〈◊〉 his 〈◊〉 after the French Kings death 258  
A Friar canonised for a Saint, because he was a 〈◊〉 259  
The story of a Spanish Priest 260  
Of the Lady Mary de 〈◊〉 261  
That all glory is but vanity 263  
Of 〈◊〉 a Portugal 264  
Of 〈◊〉 ibid.  
Of Arsaces, 〈◊〉, 〈◊〉, Probus, 〈◊〉, Agelmund, 〈◊〉 〈◊〉, 〈◊〉, etc. 〈◊〉  
Of 〈◊〉 of Leyden 266  
The original of the Amazons 267  
Of 〈◊〉 King of 〈◊〉 268  
Of , etc. 269  
〈◊〉 〈◊〉, Q 〈◊〉. 270  
A custom in the Indies 273  
Of true nobility ibid.  
The rich are of true 〈◊〉 274  
〈◊〉 〈◊〉 276  
Of Beauty ibid.  
Of vanity in apparel 277  
Of the 〈◊〉 〈◊〉, and 〈◊〉 Bernard 278  
The excellency of learning 279  
The modesty of Alexander 〈◊〉, & Philip k. of Macedon pag. 280  
Of Queen 〈◊〉 ib.d.  
〈◊〉 and Heliogabalus 281  
Of Proculus a Roman Emp. 282  
The fable of the Boycs and the Ass 283  
Envy attendeth honour 284  
The frailty of glory 285     

The Contents of the fourth Book.  

Wherein the felicity of man doth consist, according to the ancient Philosophers Cap. 1. pag. 188  
Three things required to attain to true felicity 289  
Of virtue, wisdom, and knowledge 290  
How a man may fall from blessedness to infelicity 291  
The Gordian knot dissolved by Alexander 292  
Wherein true felicity consisteth 293  
Of Sydrach, Mysach, and 〈◊〉 294  
The effects of virtue 295  
Temples crected to virtue and honour 296  
Detraction & murder punished 297  
Vainglory derided in 〈◊〉 by 〈◊〉 king of Sparta 298  
Of Roman Regulus 299  
Of diverse who preferred their Countries before their own lives 300  
Of 〈◊〉 and 〈◊〉 king of Sparta 302  
〈◊〉 justice in 〈◊〉 Cap. 2. 304  
A remarkable Act in Charondes 305  
Severe justice in 〈◊〉 caesar ibid.  
Great justice in 〈◊〉 306  
Examples of justice and Policy in Trajan, 〈◊〉 〈◊〉, and Alexander 〈◊〉 ibid.  
〈◊〉 〈◊〉 and 〈◊〉 307  
Marous 〈◊〉 concerning the choice of Magistrates 308  
Gregory 〈◊〉 concerning the same 310  
Of Favourites to Princes 311  
The counsel of Vegetius and vegetins to Princes 312  
Good Laws, 〈◊〉 and Peace, the three daughters of Honesty 313  
Duties belonging to a Prince ibid.  
An Invective against 〈◊〉 314  
Of Alexander 〈◊〉 and 〈◊〉 〈◊〉 315  
The remarkable death of 〈◊〉 〈◊〉 ibid.  
Of three observable 〈◊〉 316  
Divers 〈◊〉 reform by Henry the 3d, of France Cap. 3. pag. 318  
The French nation reproved for many vices pag. 319  
Miseries attending the neglect of 〈◊〉 318  
The rare Temperance of Scipio●… 319  
The Temperance of Alexander 320  
〈◊〉 the Tyrant against adultery 321  
Agapete to 〈◊〉 ibid.  
The rare friendship of 〈◊〉 and Everitus 324  
The rare friendship of 〈◊〉 and Everitus ibid.  
Friendship without wisdom in Hading and Hunding, two kings of Denmark and 〈◊〉 325  
How vices apparel themselves like virtues 326  
Of Duke Valentine the Pope's son 327  
Italianisme deciphered, with the danger of travel 328  
The fins of ancient times 329  
In new Count eyes are learned new fashions 330  
What Rome was, and what it now is ibid.  
Marcus' 〈◊〉 concerning the vices of Rome and Italy 331  
King Memon an inventor of delicacy 333  
An history out of plutarch to the fame purpose ibid.  
Strange justice done upon Lueius 〈◊〉 by the Roman senate 334  
Against drunkenness ibid.  
Of the 〈◊〉 and 〈◊〉 336  
Against pride in apparel 337  
The 〈◊〉 that carried the Image of 〈◊〉 338  
A taxation of vanity in attire and 〈◊〉 gesture 339  
Due praises conferred upon 〈◊〉 〈◊〉 and 〈◊〉 340  
Gain getteth friendship 341  
A discourse of friendship 342  
The Story of a Bear ibid.  
Another of a Dog 343  
A french dog, the dog of 〈◊〉: and the dog of 〈◊〉 〈◊〉 344  
The Horse of 〈◊〉 345  
Of an Ox ibid.  
The history of Androcles, and a Lion 346  
Of a Boy & an Eagle Cap. 4 p. 349  
Of a Boy and a Dolphin ibid.  
A witty and ingenious Host 350  
Of riches 352  
An aspersion laid upon dice-players 353  
A custom in China: and against new fashions 354  
A Law amongst the Thebans 355  
Foreign manners interdicted with perfumes, etc. ibid.  
Against excess in 〈◊〉 and garments 356  
The rare modesty of the ancient times 357  
Of Regulus, and 〈◊〉 the Dictator, etc. ibid.  
The Magnanimity of 〈◊〉 the Philosopher pag. 358  
The manners of this age compared with the former 359  
Artaxerxes to Teribarus the Persian 360  
To think ourselves wise, the greatest folly 362  
The life contemplative preferred before the civil 363  
Fortune hath no power over the life contemplative 365  
3. bodily worlds concatinated 366  
Examples of diverse who forsook the world for a life contemplative 367  
Of Paul an Hermit, etc. 368    

The Contents of the fifth Book.  

CHAPTER I.  

Simonides the Poet unto King Cyrus pag. 368  
The true property of Felicity 369  
Distinction betwixt the felicity of this life and the future 371  
The first step to felicity 372  
Timon of Athens, & 〈◊〉 373  
Timon's death and Epitaph, etc. 374  
A meditation of Marcus Aurelius, etc. 375  
David, Esay and Solomon upon the same 376  
Plato of the estate of man's life 377  
The estate of a seafaring man 378  
The estate of an husbandman 379  
The condition of a Merchant 380  
The estate of a Soldier 381  
Of sundry calamities incident to the wars 382  
Of the famine in jerusalem 383  
Inhuman cruelty in the ●…ews 384  
Barbarous cruelty in the Numantians 385  
〈◊〉 conquered by Scipio 386  
Of Hading King of Danes, and usfo King of Suecia ibid.  
The miserable extremities of famine, etc. 387  
The insolences of war, etc. 388  
The siege of Sanserra 389  
The siege of Paris 390  
Barbarous inhumanity in soldiers 391  
Blasphemy & inhumanity against God 392  
The estate of a soldier truly deciphered 393  
The estate of the Lawyer 394  
A difficult Law-case 395  
The miseries of the Client, etc. 397  
Lawyers and Physicians banished 399  
Lawyers and Physicians have one common aim 400  
Lawyers are necessary evils 401  
The Lawyer's penance, etc. 402    

CHAP. II.  

The estate of ●…udges and of Magistrates pag. 403  
The poverty of 〈◊〉 general to the 〈◊〉 〈◊〉 404  
Charge that belongs to 〈◊〉 405  
A dialogue betwixt a Philosopher and justice 409  
The Senators of Athens heard causes only in the nights 410  
The estate of a Courtier 411  
How far their estate differeth from felicity 412  
The manner and fashion of the Court & what's cheap in it 413  
Queen Zenobia's answer unto Marcus Aurelius Emperor 414  
The estate of Princes 415  
Their supposed Felicity cause of their unhappiness 416  
The history of Cleandor under the Emperor Commodus 417  
The history of Planitanus under the Emperor 〈◊〉 419  
Too much grace often begetteth ingratitude 420  
The great care that belongeth to Princes 421    

CHAP. III.  

The estate of Prelates 422  
Pope Adrian concerning Popes & Bishops 423  
A Citizen of Rome's bold speech to Pope Innocent 424  
The Archbishop of Salisburg of the government of the Pope's 426  
St. 〈◊〉, 〈◊〉, & St. 〈◊〉, of their pride & avarice 427  
Of the ambition and 〈◊〉 of 〈◊〉 430  
Gregory the great 432  
The charge of the Clergy, with the estate of Friars, etc. 433  
Diversity of sects begetteth Atheism 434  
The estate of marriage 435  
A loving Husband expressed in a Neapolitan 436  
Examples of conjugal love, etc. 437  
A man that had had 20. wives, marrieth one that had had 22. husbands 438  
Of a most remarkable pieticibid. Inconveniences that belong unto marriage 439  
〈◊〉 concerning women ibid.  
〈◊〉 of marriage 440  
The trouble of children 441  
A disputation betwixt Tbales and 〈◊〉 concerning marriage 442  
Of needless jealousy 443  
Pleasant and witty husbands ibid.  
The time seems tedious spent with a bad wife ibid.  
Xantippe the wife of Socrates 446  
Of a Law observed amongst the Massagates ibid.  
The witty answer of woman 〈◊〉 to his mother 448  
The counsel of 〈◊〉 in the choice of a wife 449  
Metellus the 〈◊〉 concerning marriage 450  
The witty answer of a woman to her jealous husband 451  
The opinions of diverse concerning marriage 452  
Felicity consists not in marriage 452  
The effects of peace, the mother of idleness 453  
Peace the mother of persecution 454  
Of calamities happening by diseases and other accidents 455    

CHAP. FOUR  

Of sundry kinds of pestilences 456  
Three hundred several diseases belonging unto man 457  
Gods judgement on Popielus 457  
Upon the Emperor Arnolphus, and Hatto Bishop of Mentz 458  
Of Harold king of Denmark and 〈◊〉 459  
The history of an Archbishop of Mentz, called Henry 460  
Three fearful judgements & strange stories to the same purpose 461  
The dream of Atterius 〈◊〉 462  
Examples of fear and joy ib.  
Examples of sorrow & the strange effects of joy 463  
Of barbarous cruelty and extreme tyranny 464  
Necessary considerations of the miserable condition of man 465  
Of the general judgement, and the account of Lawyers, judges, and Soldiers 466  
The account of Usurer's 467  
Of imaginary felicity 469  
All Felicity depends upon God 472  
Of two sorts of ends, precedent & subsequent 473  
Earthly felicity is only in name 474  
Four things that are not to be bought with gold 475  
That no man lives contented with his own estate 476  
No prosperity but attended by adversity 477  
Of Amasis' King of Egypt, and Polycrates King of Samos ibid.  
No man happy before his death 479  
Four sure Anchors to trust unto 480  
The joys of the future life, the true beatitude 482  
The contrariety of men's inclinations 483  
The use of God's afflictions 484  
What gratitude we owe unto God 486  
The counsel of David to salomon, and Tobit to his son 487  
How to examine one's self to find whether we be happy or not 488  
The vanity of fear 489  
Diogenes concerning patience 490  
The benefit of a quiet and contented mind 491  
Of a limitation for pleasures 492  
Riches in poverty and poverty in riches 493  
The Avarice of King 〈◊〉 and Pitbens' 495  
Richest men the greatest slaves 497  
No true Felicity can consist in riches 498  
Saint Gregory and others of riches, and poverty pag. 499    

CHAP. V.  

The modesty of , etc. 500  
The contempt of honour in 〈◊〉. pompus, agesilans King of Sparta, etc. 501  
Honour an hindrance unto Felicity 502  
The best riches not to fall into poverty 503  
The great moderation of King Calvicius 504  
Three kinds of men in every commonwealth 505  
Plato's dialogue of Socrates and another 507  
Death no way terrible unto a godly Christian 508  
Of the women of Narsinga and India 509  
The contempt of death in the people of the mountain called 〈◊〉 510  
Charles the fifth his preparation to death 511  
Things above the power of fortune 513  
Pride and vainglory beget confusion 515  
The greatest part of felicity consisteth in the mind 516  
Our life compared by Plato to table-play 517  
Moderation to be used in prosperity, and patience in adversity 518  
False felicity consisteth in 5. things 519.  
The gifts of God 〈◊〉 〈◊〉 〈◊〉 they are used or 〈◊〉 〈◊〉  
The necessity of industry industry  
Of wisdom and a wise man 603  
The ignorant live with 〈◊〉 〈◊〉 604  
Empire maketh men monsters 606  
The Princes Court a Theatre 607  
The expression of a good King 608  
The counsel of a good King 609  
Truth necessary to be whispered in Prince's cares 611  
The education of the Persian Princes 612  
The Courts of good Princes are schools of virtue 613  
Whom good Princes should 〈◊〉 their familiars 614  
Gifts ought to be given only to the worthy 615  
The Majesty of God honoured in the Prince 617  
The office of a Prince 618    

CHAP. VI  

The felicity of the mean estate 619  
Good fortune the greatest riches 621  
Concerning law-suites 623  
Three things to be avoided 624  
Three things to be practised 625  
To beget commendable envy 626  
Who it is that may be esteemed happy in this world 629  
Man participates both of the Angelical and brutish nature 631  
Of friendship, and diverse tenants held by 〈◊〉 634  
The Commodities of poverty 635  
True friendship doubleth prosperity 636  
〈◊〉 fable of the Lark 637  
No friendship to be made with covetous men 640  
Corruption of these times 641  
Of learned Emperors, and of Q. Emperors 642  
These times compared with the former 643  
Profane Schismatics 644  
A fearful eclipse 645  
Equivocation of the Devil 646  
The wickedness of these times 647  
Of Hypocrisy 649  
Chastisement necessary 650  
The way to enjoy happiness 651  
The counsel of 〈◊〉 653  
Gods service brings felicity 654     

The Contents of the sixth Book.  

〈◊〉  

MAn the 〈◊〉 〈◊〉 of God's Creation pag. 656  
Man's estate before his fall 657  
〈◊〉 alteration after his fall 658  
The soul opposite to the flesh 661  
Man only declineth from his original nature 665  
Why God suffereth evil 666  
God the only 〈◊〉 〈◊〉 668  
Man's 〈◊〉 to escape the 〈◊〉 into which he is fallen 669  
God the end of his own work 670  
Two Simitirudes 671, 672  
Of the vegetive & sensible faculty & of the understanding 674, 675  
Of the dangerous effects which the world breedeth 676    

CHAP. II.  

Man's greatest knowledge mere ignorance 678  
Opinions of beatitude 679  
Christian considerations 680  
Of invocation, etc. 682  
All nations acknowledge a ge 683  
3. marks of true Religion 684. &c,  
One true God, and one true Religion 687  
Religion 〈◊〉 all men to the reading of the Scriptures 690  
The necessity of a 〈◊〉 691  
Who that Mediator is 692  
All Oracles struck dumb 〈◊〉 the coming of Christ 693  
T●…erins would have erected a Temple unto Christ 694  
Strange prodigies happening at the birth of Christ 695  
The means to get pardon 696  
Custom of sin taketh away the sense of sin 697  
Crosses the way to Heaven 704  
Examples to confirm our Resurrection 706  
The conclusion of the work work  
The Authors apology 714    
FINIS.