Doce me Domine viam tuam ut ingrediar in veritate tuâ Teach me thy WAY O Lord I will walk in thy TRUTH. Ps. 86.11.    

THE PILGRIMAGE OF MAN, WANDERING IN A WILDERNESS OF WOE.  
Wherein is showed the Calamities belonging to man being borne in this World, and how all the principal Estates thereof are crossed with Misery.  
A gorgeous gem for Gentility.  
That live in golden Felicite.  
LONDON: Printed by I.B. 1635.   

The Contents of this Book.  
Chap. 1. 
Of the miseries of man in his birth, and of his first calamities.  Chap. 2. 
Of the misery of Man entering into his youth, and years of discretion.  Chap. 3. 
Of the Misery of Man being come to his full strength.  Chap. 4. 
Of the Misery of wicked Kings, Princes, and monarchs.  Chap. 5. 
Of the Misery of vicious courtiers, and of their wicked lives.  Chap. 6. 
Of the misery of Magistrates that administer not true justice: with a Discourse against wicked judges.  Chap. 7. 
Of the praise of Marriage, and likewise the miseries that ensue thereon.  Chap. 8. 
Of the world's general Misery, and the vices of all sorts in the Communality.  Chap. 9 
Of the misery of Age, and man's Death: with his resurrection, and the terrible judgement of God at the latter day.    

THE PILGRIMAGE OF MAN, WANDERING in a wilderness of Woe.  

CHAP. 1. Of the miserable birth of Man, and of his first calamities.  
MAN being the Image of God, and the chief work of Nature, of all other creatures is most miserable in his birth: For, both beasts and birds are brought into the world, either covered with hair, feathers, or wool; not so much as the seeds and corn of the ground, but Nature hath clothed them with ears and husk, man only excepted: for he being once come from the prison of his mother's womb, seemeth no other thing, but the similitude of a poor worm, that cometh creeping out of the earth.  
With what clothing is he covered (making his entry into the Palace of this world) but only with blood, where in he is bathed and covered, the which signifieth no other thing but the image and figure of sin?  
What is the first song that he singeth at his coming into the world, but only weepings & wail? which are as messengers, and foreshewers of his calamities to come, the which because he cannot express in words, he witnesseth by tears. Likewise pitiful cries in the beginning of Monarches, Emperors, and Kings, and others, that cause so many Tragedies to happen in the world.  
But now chose, the worm (be he never so little) as soon as Nature hath brought him out of the earth, beginneth to crawl and creep, and to seek for food: The little chicken so soon as he is out of the shell, is found clean, and needeth not to be washed like unto man, but runneth after the Hen, and knoweth when he is called: he picketh and eateth; he feareth the Kite, without proving before her malice: he flieth danger only guided by Nature.  
But behold Man, so soon as he is come into the world, is like unto a little monster, and a lump of flesh, which will let himself to be eaten of other beasts, if he be not seen unto; and die for hunger before he can find his mother's breast: and will as soon eat poison, as good meat: and handle hot from, before he can discern the good from the evil: yet for all this, he nameth himself the Prince of all other creatures.  
Thus man being brought into this miserable world, and plunged in the gulf of miseries, he than requireth to have nourishment and clothing, to comfort the infirmity of his nature: The office of which is appointed to mothers, in consideration whereof nature hath given them breasts, which are like two little bottles, very proper and necessary for their sustenance.  
But now to speak of the misery of Man in his nouriture, how many mothers are there at this day in the world (nay rather we may truly call them cruel stepmothers) who having according to Nature, brought their Children forth into the world, & because they will not take a little pains to nourish them themselves, they send them to sorry villages to be nursed of strange & unknown nurses, which oftentimes do change their children & bring home others in their stead: Yet for all this they will not be ashamed to hold a little dog in their arms rather than the fruit that was engendered in their wombs.  
This inhuman practice is not used amongst beasts be they never so brutish: for their natures are such, that they never put their young ones in the keeping of others, though nature give them never so many, but they nourish them themselves, and are such zealous protectors of their young ones, that they keep them almost always in their presence, till such time as they can avoid danger: And that which is more to be marvelled at, there riseth a certain strife between the male and the female, which of them shall be the keeper: And for that intent they many time's quarrel and fight one with another: the which may be seen not only in Apes, but also in Bears, which in nature are fierce and cruel, yet they have so great affection to their young ones, that they are not only content to nourish them with their milk, but as soon as they are brought forth, having almost no form or fashion, they lick them and polish them to make them more perfect.  
Likewise the little Birds, covering five or six under their wings, & having neither grain nor other seed for their sustenance, notwithstanding they spare neither art nor diligence, wherewith nature hath endued them, for their nourishment.  
It is therefore a true witness of humane Misery, in that Children are forced against Nature, to suck the milk of a strange woman; and many times of such a one as may been found best cheap, what corruption or deformity soever she have: the which many times is so contagious to their Children, that it were better for them to be nourished by some bruit Beast in the wilderness, than to be put into the custody of such a Nurse: as for example. The cruelty and infamous life of Caligula the fourth Emperor of Rome, was not imputed to Father or Mother, but to the Nurse that gave him suck: which woman was so cruel and barbarous of herself, that she rubbed the Nipples of her Breasts with blood, causing the child to whom she gave milk, to suck them: the which thing was so well practised of him, that he did not only commit an infinite number of Murvers, but many time licked his sword and dagger being bathed and stained in blood, and wished that all the world had but one head, to the end that with one blow he might behead them, and then reign alone upon the earth.  
Seeing then that the Child hath not felt or suffered sorrow enough in his Mother's womb, but as soon as he is borne, there is prepared a new sorrow for him by the ingratitude of such mothers which are so delicate and tender of themselves, that they will not nourish them, but cause them to suck the milk of those that oftentimes do change their fruit, or else feed them with corrupted milk; by the which means in process of time, there riseth a number of diseases, to the great hurt of poor children, & continual reproach of their mothers.  
This is of a truth and often verified, that if the Nurse be froward, the Child will be froward, not by receiving of their Milk, but by often looking upon it. If she be a Drunkard, she will cause the Child to be the like; as it is read in the life of the Emperor Tiberius, who was a great Drunkard, for that the Nurse the gave him suck, did not only drink unmeasurably, but also did feed the Child with Sops tempered in Wine.  
Here you may see that the Nurses have so much power as to form the manners and body of the Child, so that if she be sickly, she rendereth the child sickness: If she be wicked, she causeth the Child also to be wicked.  
But here I will leave Children in their Nurses keeping, and speak of their following calamities: In how many dangers be they wrapped whilst they be a nursing? some will burst with crying, some never rest in quiet all the night long, so that their Nurses can take no sleep: Some when they can scant go, will fall and break their faces, and their limbs, so that many times there is seen about them many grievous wounds, besides the diseases which they take by Nature.  
But who will not wonder to see the fantastical manners of little children, who for the most part will dabble in the water and channels like a little Duck: making little houses of earth: counterfeiting the horsemen in riding on a little stick: running after Dogs and Cats: and will be angry with some, and pleased with others: who would think that such a miserable creature (by succession of time) would become so proud and lofty? therefore if we will consider it, we have just cause to mourn at their births, and rejoice at their burials.  
If the Prophet jeremy bewailed the captivity of the jews in Babylon; if Anchises lamented the destruction of proud Troy; if the Consul Marcellus lamented the City of Syracuse when he saw it on fire, and Sallust the corruption of Rome; we may well with so many men of fame, bewail the miserable entry that man maketh into this world, his dangerous advancement, and sorrowful departure: All which being profoundly considered by the Prophet jeremy, in the 20. Chapter, he bewaileth his birth, and murmureth against the knees that held him up, & also the breasts that gave him suck.  
Likewise the same Prophet jeremy in the aforesaid chapter, considering that man is made of dust & earth, conceived in sin, borne in pain, and at the last made a prey for worms, doth with that his mother's womb had served for his tomb.  
job in his fourtéenth Chapter, likewise setteth man out in his right colours, when he saith: Man that is borne of a Woman hath but a short time to live, and is full of misery. Out of these words we may gather somewhat, for amongst all the creatures whom God hath created, there is none subject to more miseries than a woman, especially those that are fruitful and bear children; for they have scant a month's rest in a whole year, but are continually overcome with sorrow, and fear. Then he saith, having a short time to live. Indeed what is more shorter than the life of man? unto whom in stopping his nose and his mouth, the life is gone, for his life is nothing but a blast of wind enclosed therein.  
I have read of many that have murmured against Nature for giving long life to Hearts and Ravens, whose lives bring no profit, and unto man (King of all things upon earth) but a short life, although he knoweth how to employ his time; and yet the little time that he hath to live, is shortened by sleeps, dreams, sorrows and cares: therefore we may justly say, that man's life is full of misery and sorrow.   

CHAP. IJ. Of the misery of Man entering into his youth, and years of discretion.  
Ye have already heard discoursed and showed in order, what perils and dangers Man hath at his first coming into the world, now therefore let us consider what he is when he is sprung up, and whether that there been an end of his miseries or no: Of which, if we be equal judges, we shall find that he doth rather increase than decrease the miseries: for this is the time of man's life wherein Nature doth rear against him a more furious combat, for his blood beginneth to rise: the Flesh provoketh him to his own pleasure, the wicked world espieth him, the Devil tempteth him, and his self-willed youthfulness leadeth him: so that it is impossible, but that he which is assailed with so many vices, and succoured of none, in the end is discomfited and overcome: for in the body of youth, Riot, Liberty and deliciousness aboundeth: For all the Uices in the world (saith Marcus Aurelius) do there plant their siege.  
Therefore it behooveth when the trees are young, to uphold them, and to lop the over-waighty branches, if afterward ye intent to gather any fruit.  
Likewise it is necessary to reform and correct the Uices that reign in youth, lest afterward it return to the parents shame and reproach: But there are at this day, many Fathers and Mothers, which for default not to have well instructed their Children in their youth, do receive much sorrow and grief in their age. Moreover, there are many Mothers, which in stead of giving them good and godly instructions, nourish and bring them up in voluptuousness and pride: and although they be nourishers of their bodies, so are they destroyers of their souls.  
If Hely was grieevously punished with his Children, for that he did not so sharply chastise them as their offences did require, what shall become of these Fathers and Mothers, which in stead of correctors, are their children's corruptors? Such Parents may well be compared to Apes, which kill their young ones by too much straining them between their arms, and keeping them so dear: and this is the cause that so many fall into the hands of the Hangman, which are to them, reformers and correctors.  
Many there be that in stead of giving good exhortations to their Family, do show them first themselves naughty and wicked examples: for the first commandment that they give them how to live well, is to blaspheme, swear, exercise gluttony, and drunkenness: to spoil the substance of their youth, to be fornicators, and to kiss women and maidens in their presence. There be also many Mothers here in England, that learn their Daughters to dance, to use rhetoric terms, to haunt companies, to scoff and flout, to paint and colour their faces, to deck their fingers with Rings, and their necks with jewels, as though they were jewel sellers, pretending to keep a shop: but in the end it will happen to them as it did to the Prophet David, 2 King. 13. & 15. whose sin was punished in his Children, which were most of them so wicked, that the one of them deflowered his own sister, and the other killed his brother, and afterward sought the death of his own father, and chased him out of his kingdom.  
The ancient Philosophers maintained this Argument, that all sins committed in this world, were punished in the world to come, except the sin that man committeth in the bringing up of his Children, and for that, he suffereth punishment in this world: for the Father can give nothing to his Child but frail and mortal flesh, by the corruption whereof the life taketh end: but by good learning & knowledge, eternal praise and memory is gotten: Therefore to conclude, if that Children have been in great misery, being nourished with spotted milk, yet the misery doubleth in those that should cause them to be instructed: for the food of the body is more vile than the food of the soul.  
But now when he is come to the seventh year of his age, it behooveth his Parents to have Tutors and Schoolmasters for to instruct him in good learning: but growing further into years, and coming to his adolescency, it is needful then to have more rigorous reformers for to tame his wild youth, and to break him to labour.   

CHHP. IIJ Of the misery of man being come to his full strength.  
Having finished this our second discourse, Man is grown to his full perfection both of strength and discretion; in which time he entereth into deeper cogitations and travel in the spirit: It is requisite therefore, that he frequent public places, that he haunt the company of those that are as touchstones for to know the good from evil: If he be come of a great and a noble stock, he must make many enterprises of war, put himself in perils, hazard his life, and shed his blood for to die in the bed of Honour: or else he shall be reputed a dastardly coward, and utterly despised of all men.  
If he be of bare estate, and that he be called to the knowledge of Arts, Sciences, and needful Trades, yet for all that, he runneth into a thousand dangers, travels, pains and troubles, as well of the body as of the soul: he toileth day and night, and sweateth water and blood to get a maintenance during his life; and oftentimes it is seen that what pains soever man taketh for his living, yet it is scant sufficient to serve his necessity.  
It is not therefore without cause that Marcus Aurelius was wont to say (when he considered the misery of mankind:) I mused in my mind (said he) whether there might be found in any age a man that could vaunt, that he never in all his life-time tasted adversity: and assuredly, if there might be such a one found, he would be such a fearful monster upon the earth, that all living things would be amazed to behold him. Then he concluded after this sort, saying: And in the end I found mine own thoughts true: for he that was yesterday rich, was to day poor. He that was yesterday in health, was to day sick: He that laughed yesterday, to day did weep: He that was yesterday in prosperity, was to day in adversity: and he that was yesterday alive, was to day dead▪  
But let us now return to our former matter, and set down our Discourses in order. What living man is he in all the world, that hath given himself to any Science, or otherwise to live, but that at one time or other, he disliketh of his own profession, and is weary thereof? And for the better understanding of the same, we will particularly discourse the miseries, and troublesome lives of all the principal Estates living upon the bosom of the sinful earth.   

CHAP. IU. Of the misery of wicked Kings, Princes, and monarchs.  
SEarching into all estates of men, we shall find that Fortune above all other mortal creatures, hath provided for Kings most liberally: for what maketh man more happy in this world, than goods, honours, dignities, and rule; licence to do good or evil without controlment, power to exercise liberality, and all kind of pleasure, as well of the body as of the mind: all that may be wished for to the contentation of man, either in variety of meats, magnificence in service, or in vestures: to raise at their pleasure the meanest man to high place, and with a frown, disgrace the mightiest: All which continually is at a Prince's command: there is nothing that may please the memory, or flatter the desires of the flesh, but is prepared for them even from their cradles, only to make their lives more happy and full of felicity.  
But now if we judge of their lives uprightly, and weigh them in a true balance, we shall find that the self same things which makes them happy in this world, are the very instruments of vice, and the cause of greater sorrows: For what availeth their costly ornaments, honourable services, and delicate meats, when that they are in continual fear to be poisoned, wrong seduced, and often beguiled by their servitors: Have we not had experience thereof many times? Doth not Histories report, that some Princes have been poisoned with Papers, and with the smoke of Torches: We may read likewise of certain Emperors that dust not lie down to rest in the night, before they had caused their Beds to be lain on, and all the corners of their Chambers to be searched, lest they should be strangled or murdered in their sleeps. Others that would not permit any Barbers to touch their faces, for fear that in trimming of their heads or beards, they would cut their throats: And yet to this day they are in such fear, that they dare not put meat in their mouths before their Taster have tasted thereof.  
What felicity can a King or Prince have, that hath many thousands of men under their governments, when he must watch for all, hear the complaints and cries of every one, procure every man's safeguard, provoke some to do well by liberal gifts, and others by terror and fear: He must nourish peace amongst his Subjects, and defend his Realm against the invasion of foreign enemies, besides many other calamities that are depending upon a Regal crown.  
But now touching the unhappy states of wicked Princes, unto whom three kinds of people are most agreeable, and familiar: The first are Flatterers, which been the chief enemies to all Virtue, and they that impoison their souls with a poison so pestiferous, that it is contagious to all the world: their Prince's folly, they call Prudence: their cruelty, justice; their Lechery, Wantonness; their Fornications▪ Pleasures and Pastimes; if they be covetous, they call it good Husbandry: if they be prodigal, they call it Liberality: So that there is no vice in a Prince, but they cloak it under the shadow of some Virtue. The second sort are such, who never rest night, but that in the morning they bring in some new invention or other, how to tax and draw money from the poor people, and generally all their study is employed to been wasteful and prodigal in the exactions and miseries of the poor commons. The third and last sort are such, that under the cloak of kindness and honesty (counterfeiting good men) have always their eyes upon other men's livings, and make themselves reformers of vices. They invent wicked and false devices, not only how to get other men's goods, but oftentimes their lives, who before God are most innocent.  
Behold, here you may well see the manifold miseries that compass Sceptres and states of Princes: Here are the Thorns that they receive in recompense of their brightness and royal Dignity, which ought like a Lamp to give light to all the world: but when it is eclipsed or darkened with any vice, it is more reproachful in them, than in any other private person whatsoever: for they sin not only in the fault which they commit, but also by the example that they give.  
The abundance of honours and pleasures that Princes enjoy, serveth as a bait to induce them to evil, and are the very Matches to give fire to Vice. What was Saul before he was made King▪ whose life is showed in the holy Scripture, whom God did elect? yet he made a sudden eclipse or changing. How wonderful was the beginning of the Reign of King Solomon, the which being overcome with Royal pleasures, gave himself as a prey to women? Of two and twenty Kings of juda, there is found but five or six, that have continued in their virtue. If we consider the estate of the Assyrians, Persians, Grecians and Egyptians, we shall find more of them wicked than good. If we consider what the Kings and Roman Emperors were (which hath been the most flourishing Commonwealth in the world) we shall find them so overcome with vices, and all kind of cruelties, that I do almost abhors to speak of their corrupt & defiled lives. What was the estate of their Commonwealth, before that Scylla & Marius did murmur against it, before that Catiline and Catulla did perturb it, before that Caesar and Pompey did slander it, before that Augustus and Marcus Antonius did destroy it, before that Tiberius and Caligula did defame it, before that Domitian and Nero did deprave it? For although they made it rich with many Kingdoms and Lordships, yet were the vices they brought with them, more greater than the Kingdoms they gained: For their goods and riches are consumed, yet their vices remain unto this day. What memory remaineth of Romulus, that founded the City of Rome? Of Numa Pompilius, that erected the Capitol: Of Ancus Martius, that compassed it with walls? Did not they show what felicity remaineth in high estates, who are more subject to the assaults of Fortune, than any other earthly creature? For many times the thread of life breaketh, when they think least of death: and then the infamy of those that been wicked, remaineth written in Histories, for a perpetual memory thereof: The which thing all Estates ought more to regard a thousand times, than the tongue that speaketh evil, which can but shame the living: but Books record a perpetual infamy for ever. Which thing being duly considered of by many Emperors and Kings in times past, they forsook their Sceptres, and royal Empires, and betook them to an obscure life, resting better contented with a little in quiet, than to enjoy with full sail the crooked honours of the world.   

CHAP. V. Of the misery of vicious Courtiers, and of their wicked lives.  
WHat greater felicity can there been in this world, than to been in a Prince's favour, to be at his elbow at all times, to use courtly manners, and other offices of humanity: of which number, there be some so subtle & crafty, that they do play as the Fisherman, who as soon as he hath gotten any thing in his Net, giveth over the Court, and goeth his way. Othersome there are, that play all out: and other that remain until they become wondrous rich; and in the end, they are made to restore all back again. There are also others that do nothing but invent means to enlarge their treasures, and become wealthy with spoiling poor people. Princes do by them many times, as we do by our Hogs, we let them fatten to the end we may eat them afterward: so likewise are they suffered many times, to enrich themselves, to be disposed of afterward when they are fat: and one that is new come, oftentimes is preferred in their places.  
By this you may see that Courtiers oftentimes do sell their liberty to become rich: For they must obey all commandments, they must frame themselves to laugh when the prince laugheth, to weep when he weepeth, approve that which he approveth, and condemn that which he condemneth. They must alter and change their natures, to be severe with those that are severe: sorrowful with those that are sorrowful: and in a manner transform themselves, according to the nature of him whom they will please, or else he shall get nothing. To be brief, they must frame themselves, to his manners and nature: and yet many times one little offence staineth all the service they have done in their life time before.  
Many in Princes Courts put off their Caps to them, whom they would gladly see cut shorter by the head: and often bow their knees to do them reverence, whom they wish had broken their necks.  
Here you may see▪ the life of a great number of vicious Courtiers, which is no life, but rather a lingering death: here you may see wherein their youth is employed, which is no youth, but a transitory death: for when they come to age, they bring nothing from thence but grey heads, their feet full of Gouts, their backs full of pain, their hearts full of sorrow, and their souls filled with sin.   

CHAP. VJ. Of the misery of Magistrates, that administer not true justice: with a discourse against wicked judges.  
NOw our discourse of Courtiers being past, it is requisite that we speak of things done in the civil life, and to how many miseries it is subject: For although it be at this day a degree most Noble and necessary for the peace of man's life, yet shall we find that it deserves to have his part in this Pilgrimage, as well as others: and if there be any delectation, pleasure, or honour, depending thereon, yet it is transitory and unconstant.  
First, knowing that all the actions of Magistrates, pass before the eyes of the common people, whose judgements in matters of state be but simple, yet have they a certain smell or savour to know the good from evil: wherefore those that be judges and Magistrates, be subject (as in a Play) to be hissed at and chased away with shame and confusion.  
For the harebrained people, which is compared to a monster with many heads, are mutable, uncertain, fraudulent, apt to wrath and mutiny, ready to praise or dispraise, without wisdom or discretion, variable in their talk, unlearned and obstinate.  
Therefore it behooveth that the life of a judge or Magistrate be sincere and virtuous: for as he judgeth openly, so shall he be judged of the people severally▪ not only in matters of weight and importance, but in those of small consequence: For always the rude people will find somewhat to reform, as the Lacedæmonians murmured at their Lawmaker Lycurgus, for that he went always holding down his head. The Venetians defamed wise Cato in his eating, and accounted Pompeius uncivil, for that he would scratch with one finger only: Yet these are but few in comparison of other good men that the common sort have persecuted, banished, and in the end put to death. If that great Orator Demosthenes were alive, he could say some what, who after he had a long time been a just and faithful Governor of the Commonwealth of Athens, was in the end (without cause) unjustly banished. Moses, and many other holy men have so many times tasted the fury of the common people, that if they were this day living, they would pour out most grievous complaints against them.  
Now we have showed and set forth the miseries that proceed from common people, so must we in like sort put into the balance the errors and corruptions that are found in wicked judges: Of the which sort some are corrupted with Fear, for such fear they have, that rather than they will displease a Prince or a great Lord, they will violate justice like Pilate, that condemned Christ, for fear that he had to displease the Emperor Tiberius.  
Other Magistrates are corrupted by Love, as was Herod, who for to please the foolish love of a Damsel that danced, condemned to death Saint john Baptist, although he knew he was just and innocent.  
Some are many times corrupted by hatred, as was the chief Priest, that condemned Saint Paul to be stoned to death, though he deserved it not,  
Some Magistrates are corrupted by Silver and Gold, and other Gifts and Presents, as were the children of the Prophet Samuel: and this disease is so contagious, that I fear (at this day) many are infected with it.  
They all love Rewards saith the Prophet) they all seek for Gifts: they do not right to the Orphan, and the Widow's complaint cometh not before them. And in an other place, Woe be to you that are corrupted by Money, by hatred or love, and which judge the good to be evil, and the evil good: making the light darkness, and the darkness light. Woe be to you that have not respect to the deserts of things, but to the deserts of men: that regard not equity, but gifts that are given: that regard not justice, but Money. You are diligent in rich men's causes, but you defer the cause of the poor: You are to them most cruel and rigorous judges, but unto the rich kind and tractable.  
The Prophet jeremy cryeth out against wicked judges, and saith. They are magnified, and become rich: they have left the Orphans, and have not done justice for the poor: Shall not, I therefore punish these things (saith the Lord) and my soul take vengeance on such manner of people▪  
Hear also the sentence that Saint james pronounceth against them at the day of judgement: You have condemned and killed the just: you have lived in wantonness in this world, and taken your ease; now therefore (saith the Lord of Hosts) weep and howl in your wretchedness that shall come upon you: your garments are moth-eaten, your gold and silver is cankered, and the rust thereof shall be a witness against you, and it shall eat your flesh as it were fire, for the complaints of the poor are ascended up to my Throne.  
These are the complaints that the Prophets and Apostles made against wicked judges and Magistrates: and likewise the censures that our good God hath thundered against them. And now I will speak of the misery of Marriage, with a discourse of the same.   

CHAP. VIJ Of the praise of Marriage, and likewise the miseries that ensue thereon.  
THere is no joy nor pleasure in the world, which may be compared to Marriage; for there is such fellowship between the parties coupled, that they seem two minds to be transformed into one: likewise both good fortune and bad, is common to both: their cares equal, and their joys equal: and to be brief, all things are in common between them two.  
If we account it pleasure to commit our secrets to our friends and neighbours, how much greater is the joy, when we may discover our thoughts to her, that is joined to us by such a knot of affinity, that we put as much trust in her as in ourselves, making her wholly treasurer or faithful keeper of the secrets of our minds?  
What greater witness of fervent love and undissoluble amity can there be, than to forsake father, mother, sister and brother, and generally all their kindred, till they become enemy to themselves, for to follow a husband, that doth honour and reverence her, and having all other things in disdain, she only cleaveth to him: If he be rich, she keepeth his goods: if he be poor, she is companion with him in poverty: if he be in prosperity, his felicity is redoubled in her: if he be in adversity, he beareth but the one half of the grief: and furthermore, she comforteth him, assisteth and serveth him: If a man will remain solitary in his house, his wife keepeth him company: if he will go into the fields, she conducteth him with her eye as far as she can see him: she desireth and honoureth him: being absent, she complaineth and sigheth, and wisheth his company: being come home he is welcomed, and received with the best show and tokens of love: and for to speak truth it seemeth that a wife is a gift from heaven granted to a man, as well for the contentation of youth, as the rest and solace of age.  
Nature can give us but one Father, and one Mother: but Marriage presenteth many in our children, the which do reverence and honour us, and are more dear unto us than our own selves: for (being young) they play, prattle, laugh and show us many pretty toys; they prepare us an infinite number of pleasures: and it seemeth that they are given us by nature, to pass away part of our miserable life. If we be afflicted with age, they show the duty of children, close up one eyes, and bring us to the earth, from whence we came. They are our bones, our flesh and blood; for in seeing them, we see ourselves. The Father beholding his Children, may be well assured that he seeth their lively youth renewed in their faces, in whom we are almost regenerate and borne again, in such sort, that age is most grievous unto us, beholding the mirrors and similitudes of ourselves, the which doth make our memories almost immortal.  
Many are the joys and sweet pleasures in marriage, which for brevity's sake I pass over: but if we do well consider it, and weigh it in a just balance, we shall find that amongst these Roses, are many Thorns growing: and amongst these sweet showers of Rain, we shall find that there falleth much Hail. But with reverence now I crave pardon of all virtuous Women, that with patience I may discover my intent, and that my presumption may not gain the least frown from their chaste brows: for to the vicious I speak, and not to them whose breasts harbours the liberal Fountain of virtue and wisdom.  
The Athenians (being a people much commended for their prudence and wisdom) seeing that Husbands and Wives could not agree, because of an infinite number of dissensions that chanced between them, were constrained to ordain certain Magistrates in their Country, whom they called Reconcilers of married ones: the office of whom was to set agreement between the husband and the wife. The Spartans and Romans had also such like Laws and orders amongst them: so great was the insolence and rashness of some women towards their husbands.  
In this age there are but few I think, can bear patiently the charges of marriage, or can endure the unbridled rage of some women; and to speak truth without flattery, if thou takest her rich, thou makest thyself a bondslave, for thinking to marry thine equal, thou marriest a commanding Mistress: If thou takest her foul, thou canst not love her: If thou takest her fair, it is an Image at thy gate to bring thee company: Beauty is a Tower that is assailed of all the world, & therefore it is a hard thing to keep that, where every one seeketh to have the key: Then this is the conclusion, Riches causes a woman to be proud, Beauty maketh her suspected, and hard favour causeth her to be hated.  
Therefore Hyponactes having tasted the martyrdoms of marriage, said that there was but two good days in all the life of marriage: Whereof the one was the wedding day upon which is made good cheer, the Bride fresh and fair, and of all pleasures the beginning is most delectable: The other good day is when the woman dieth, for then the husband is out of bondage and thraldom.  
Yet for all this a woman is to man a necessary evil, and one whom he cannot well live without: Seeing that there is nothing more harder to find in this world, than a good Woman, a good Mule, and a good Goat, who are three unhappy Beasts. And to conclude, there is nothing more lighter than a woman's tongue, unbridled: more piercing than her outrageous words: more to be feared, than her boldness: more cruel, than her malice: nor more dangerous than her fury: Besides many other hurtful discommodities of their housewifry, which for this time I pass over, and so return to our former discourse.   

CHHP. VIIJ Of the world's general misery, and the vices of all sorts in the Communality.  
OF all the miseries that happeneth to man in this Pilgrimage of woe, these hereafter following, are the greatest: Of which Nature herself hath complained unto God, who saith, that man for every Vice hath a cloak of Virtue to cover it: as for example, those that wound and kill one another, we call them hardy and strong, and we say that they have a regard to honour, and therefore deserve commendation. They that violate Women, and ravish Virgins, we call that bearing of love. Those that are proud, and seek by all unlawful means to climb up to high Dignities, we call them honourable, grave, and men of ripe judgement, Those that are covetous, and beguile their neighbours by crafty subtleties and inventions, and so in short time become rich, those they call good husbands, and men that will seek to live: besides many other vices which are shadowed under the mantle of Virtue, the which is one principal cause that so many miseries do fall upon the world: and to speak truth, the whole earth is drowned in sin, that it seemeth to be the sink wherein all the wickedness of the former age hath been emptied.  
Who ever saw the sin of Covetousness more deeper rooted in the world, than at this present day? for all the Cities, Provinces and Kingdoms of the earth, be very shops and storehouses of Covetousness and Avarice: this is the world which the Prophets did foreshow, that men join house to house, and land to land, as though themselves would alone dwell upon the earth.  
Covetousness is the well spring of miseries, for from thence proceeds war and destruction, and the great effusion of blood, with the which the earth is overflown: from Covetousness proceed Murders, Treasons, Thefts, Usuries, Forswearing, the corruption of Witnesses, and perverting of judgements: From Covetousness the tedious delays in Law, and linger of suits do proceed: and to be short, from thence cometh all wickedness.  
This grievous sin is grown so familiar amongst men, that many live without mercy, in such sort that now we may see the streets full of poor Beggars, naked and clad with poverty, with an infinite number of banished women, driven out of their Countries, bearing their children in their arms, wanting that which covetous men hoard up with such cares, that they make it their God, and will rather let a poor body dye at their gates, than refresh him with food.  
Therefore let us now leave these wicked men, Idolaters of their treasures, with the covetous rich man mentioned in the holy Scripture, and speak of an other vice which is called Envy: the malady wherewith many minds in this new world, is grievously afflicted.  
The time is now come, that the whole earth is nothing but a very place of the Envious: a vice which is the oldest of all vices, & hath been used in the world's infancy: the experience thereof was approved in the first age of Adam and the Serpent, in Abel and Cain, in jacob and Esau, in joseph and his brethren, in Saul and David, in Hammon and Mardocheus; the which pursued not one another for their riches, but for the envy that the one bore to the other.  
But all this is nothing to the Envy which is used amongst men at this day: which wicked Vice, not only reigneth amongst the common sort, but also amongst the higher: for when they are mounted to the top of Fortune's wheel, and think peaceably to enjoy the favour of Princes, behold suddenly the Envy of some other, conspires against them, and causeth them to be disdained, & cast out of favour: Therefore I think there is no other means for to avoid Envy, but to avoid dignity and rule: the reason is, that we are the children of envy; and he that leaveth most goods, leaveth most Enuy.  
For this cause the Elders counselled the Rich, that they should not dwell near the Poor, nor the Poor near the Rich: for the one are envied for their Wealth, and the other for their Poverty.  
Here will we now leave this grievous sin of Envy, and a little glance at the ambitious Pride, that reigneth amongst us. Who ever saw such excessive Pride in all estates, as we see at this present? whereby we may well name this world, a world of glistering Gold, of Silver, and Velvet, of Purple, of Silk, with the which we deck our bodies curiously, and have no regard of the sins that overload the souls.  
But let us beware that the same happen not to us, which the Prophets writ against the Women of jerusalem, who reproved their pride, their unshamefull Looks, their rolling eyes, their attires, their chains, jewels and bracelets, and other their vainglorious fashions: It will happen to you (saith the Lord of Hosts) that in stead of perfumes, you shall have stink: in stead of curled hair, baldness: and the fairest young men amongst you shall pass through the edge of the sword, and the strongest shall be slain, and perish in the wars.  
Many other vices could I largely discourse of, as the sin of Gluttony and drunkenness, where with the whole earth is infected: and I greatly marvel, that many unsatiable belly-gods do not rot and burst in the midst of their riotous excess, that will sit bousing in Taverns, spoiling that which might comfort many succourless people, and in the mean time, the poor Lazarus standeth at the gate, & cannot have so much as the Crumbs that fall from their table: and to conclude, these wicked vices of Gluttony & Drunkenness hath continued upon the earth ever since the beginning of the world: as for example. The liquorous lusting of Adam and Eve, was the cause that the gate of Paradise was shut up against us, Esau sold his birthright, Saint john Baptist was slain after Herod had banqueted: N●ah being overcome with wine, slept with his privy parts uncovered: and was mocked of his Children: Lot being drunk with wine, deflowered his own Daughters: with many other examples that I could name touching these wicked vices, which for this time I pass over. And now I will discourse of other miseries and calamities belonging to man's woeful Pilgrimage.   

CHAP. IX. Of the misery of Age, and of man's death: with his resurrection, and the terrible judgement of God at the latter day.  
THus after man hath waded in a Sea of misery, as it were therein overwhelmed even from his birth, at last, Age comes creeping on, and then, when he ought to rest, griefs and dolours are renewed, the heart afflicted, the brain troubled, the face withered, the body crooked, the sight dimmed, the hairs falling, the teeth rotten: and (to be short) the body is then, as it were a similitude of death. For in age man is wonderfully changed, he is prompt to wrath, hard to appease, sad, covetous and suspicious: the which being well considered by the Emperor Augustus, said: That man, till fifty years, lived in pleasure and felicity; and he that liveth longer for the most part) passeth his time in sorrow and grievous sickness, death of children, loss of goods, to bury his friends, with an infinite number of other worldly troubles: So that it were better to have their eyes closed in youth, than to live to behold these things in their crooked age.  
Thus after man hath sorrowed all his days under the heavy burden of his sins, he is forced at last, to yield unto Death; yet by no means may he know after what manner he shall end his life. Some there be that are forced to dye by hunger, others by thirst, others by fire, others by water, others by poison, others are smothered, others are torn in pieces by wild Beasts, others devoured of the Fowls of the air, others are made meat for Fishes, and others for Worms: Yet for all this Man knoweth not his end: and when he thinketh himself most at rest, he suddenly perisheth.  
What a dreadful sight is it to see him lying in bed, that is oppressed with the pains of Death? What shaking, and changing of all the bands of nature will he make, the Feet will become cold, the Face pale, the Eyes hollow, the Lips and Mouth to retire, the Hands diminish, the Tongue waxeth black, the teeth doth close, the Breath faileth, the cold Sweat appeareth by violence of Sickness: all which is a certain token that Nature is overcome.  
But now when it cometh to the last gasp, or at the sorrowful departure that the soul makes from his habitation, all the bands of nature are broken: beside, when the devil or wicked spirit is assured of our end, what furious assaults will he make against our souls, to bring us in despair of God's mercy: it is the hour when as Satan doth his power to strive against God, for to hinder the salvation of mankind: and he is more boisterous in these latter days, for that he knoweth that his time is but short, and that the end of his Kingdom is at hand: and therefore he is the more inflamed: for he never more tormenteth those whom he doth possess, than when he knoweth that he must depart.  
But now when man hath passed the bitter anguish of death, where is then become his glories? Where are his pomps and triumphs? Where is his voluptuousness and wantonness? Where is his majesty, excellence and holiness? they are vanished as the shadow, and it is chanced to them, as to the Garment that the Worms have eaten: or as the Wool that the Moth hath devoured.  
Let us behold man when he is in his grave: who ever saw a monster more hideous than the dead Carcase of man: behold his excellence, majesty and dignity, covered with a lump of earth: here you may see him that was cherished, reverenced and honoured, even to kiss his hands and feet; by a sudden mutation, become a creature most abominable: And to them it happeneth, as Solomon writeth in his book of Wisdom: What hath it profited (saith he) the pride and great abundance of riches? All these things are passed, as is the Arrow shot to the white, or as the Smoke that is dispersed with the wind.  
Let us therefore now leave the body of man resting in his grave, as in a bed for a season, and speak of his resurrection, and the judgement of God, which was so much feared of the Prophet David, that he prayed God not to enter into judgement with his servant.  
Being dead in this world, he must then appear before the judgement seat of God, with such a terror to those that consider it well, that there is no member but trembleth: It is the day that the Lord will come like a tempest, when every one's heart shall fail them, and all the world shall be astonished: For even as the Lightning that riseth in the East, and extendeth to the West, so shall the coming of the Son of man be. Tribulation then shall be so extreme and great, as the like hath not been since the beginning of the world, till now, nor never shall be the like: the Sun shall be darkened, and the Moon shall give no more light: the Stars shall fall from heaven, and the waves of the Sea shall rage, and men shall be amazed with fear, and the powers of heaven shall move.  
Woe shall be in those days to them that are with Child, and to them that give suck: For as it was in the days before the Flood, they did eat and drink, marry, and were married, even unto the day that Noah entered into the Ark, and knew nothing till the Flood came and took them all away: So shall the coming of the Lord been, and then shall all kindreds of the earth mourn, and shall hide themselves in Dens and Caves, and in the Mountains, and shall say unto them, fall upon us, and hide us from the face of him that sitteth upon the Throne.  
Blow out the Trumpet (saith the Prophet joel) that all such as dwell in the world may tremble at it, for the day of the Lord cometh, and is hard at hand: a dark day, a gloomy day, yea and a stormy day. Before him shall be a consuming fire, and behind him a burning flame: Then the dead that are in their graves, shall rise and come forth: the bones, and the other parts shall find out their joints, for to join again together with the body, that the earth hath putrified and corrupted▪  
All those that the Beasts and Birds of the Air hath devoured, all those that the Sea hath swallowed up, all those that are invapored in the Earth, and all those that the Fire hath consumed, shall be reduced and brought to their former state: All the blood that thieves, Pirates, Murderers, Tyrants, and false judges, have unjustly shed, shall then appear before the Majesty of God: so that there shall not one drop of blood be lost, from the time of Abel, that was the first slain of men, unto the last: so that there shall not one hair perish.  
If the Uaile of the Temple did break, the Earth quake, the Sun darken and change his brightness, for the wrong that was done to jesus Christ being on the Cross, although in nothing he did offend: What countenance may then poor sinners show, that have offended him an innumerable times: Who then shall abide the shining brightness of God's Majesty sitting upon his Throne of Glory?  
It is the dreadful hour when wicked Monarches, Kings and Princes, shall give account of their unlawful exactions that they have made upon their subjects, and of the blood that they have wrongfully spilt: It is the hour wherein Merchants, and such as have traded in the circle of the world▪ that have beguiled and sold by false weights and measures, shall render just account of the least fault that they have committed: It is the hour that covetous men and Usurers, that have beguiled some, and undone others, shall pay themselves the cruel interests of that which they have ill gotten: It is the hour when Magistrates and wicked judges that have corrupted, violated, and suspended justice, shall be countable for their corruption and iniquities: It is the very hour wherein Widows, Orphans, and other afflicted persons, shall make their complaints before God, of the wrong and oppression that hath been showed them: It is the hour wherein the wicked shall say (repenting in themselves, troubled with horrible fear) behold these which in times past we had in derision, infamy and reproach, are now accounted amongst the children of God, whose portion is amongst the Saints: It is the hour wherein many foolish and dumb persons shall been more happier than the wise and eloquent; Many shepherds and carters shall be preferred before Philosphers: many Beggars before rich Princes and monarchs: and many simple and ignorant, before the witty and subtle.   
FINIS.