TWELVE RULES, AND WEAPONS CONCERNING THE spiritual BATTLE.  
Together with a brief exposition upon the sixteen Psalm: With two most worthy Epistles, written in Latin by that most worthy and noble Gentleman john Picus Earl of Mirandula.  
And translated into English for the benefit of all good Christian Soldiers in the Spiritual battle.  
Imprinted at London by john Windet for john Daldern, and are to be sold in Canon lane at the sign of the white horse. 1589.   

TO THE RIGHT WORSHIPFUL, MY VERY GOOD UNCLE, SIR NICHOLAS bagnol KNIGHT, KNIGHT Marshal of Ireland, one of her majesties council of Estate in that Realm.  
THat our life is a fight and battle upon the earth, (my very good uncle) both the holy Scriptures, & our daily experience do teach us, but how little we regard the war whereunto we are waged, the sacred & honourable vow and profession of Soldiers that we have taken, the nobleness & excellency of the General that commandeth us, the justness and importance of the quarrel entered into by us, the inexplicable reward and triumph (if we conquer) proposed unto us, the might, malice, and policy of the forces bend against us, the endless dishonour and ruin that we run into if they do vanquish us, the ambushes that to that end they lay for us, the stratagems that they use towards us, the hot and violent charges that they give us, the volley of mischiefs that they discharge at us, the defection that they practise in us, the battery that they plant against us, the breach that they make in the innermost hold of us, and the fierce and furious assaults wherewith they assail us, their ample and often conquests, & our most miserable captivities do too too much testify. From the which, though daily ransomed by the bounty of our General, to allure us to more value and vigilancy: we ungrateful, and ungracious, to our perpetual shame (if we amend not) become more dastardly and secure. Whereof four causes proceeding from one Fountain (the want of God's grace) may me thinks be aptly produced.  
The first, ignorance of the war, and enemies that do encounter us. The second, defect of fortitude & resolution in the function undertaken by us. Thirdly, the lack of armour and weapon, and other necessaries that should furnish us. Fourthly, the want of martial skill and discipline, that in any part and action of our service should direct us.  
For the first, we ought to consider that there are three mighty camps environing of us: the flesh, the world, and the infernal forces, for we fight not only against flesh and blood, but also against principalities, against powers against the worldly governors, the princes of the darkness of this world, and against spiritual wickednesses which are in the high places. These, under Satan their sovereign, whose kingdom is calamity, whose sceptre is sin, whose laws are lies, whose triumph is torments, whose wages to his soldiers is eternal woe, and courtesy to his captives is endless death and destruction: do war with us in four several places. First generally, against our head and hole army: then particularly, against the legion and Phalange wherein we are enrolled: next peculiarly, against the station which we are appointed unto: lastly, they raise civil wars in ourselves. Our Saviour and sovereign Christ Jesus (whose kingdom is everlasting bliss, whose sceptre is righteousness, whose law is truth, whose triumph is glory, whose wages is celestial joy, and whose mercy to his elect is eternal life and salvation) hath himself in person encountered with these our enemies, and breaking their force & strength to the r confusion and overthrow, hath after his most royal and blessed victory, ascended into the Capitol, and triumphant part of his kingdom, the heavenly and celestial Jerusalem: leaving us such directions, as if we follow, we shall also become through him, victorious, and so accompany him everlastingly in his triumph. In the mean time (as it is laid down by the Chronicler of this conquest, S. john Revel. Cap. 12.) The dragon in his rage and fury, prevailing neither against the head, nor against the whole body of this army, the better part whereof (now in triumph with their General) is out of gun-shot, pursueth his malice against the remnant of the host which keep the commandments of God, and have the testimony of jesus Christ. These he assaileth first in a generality, even the whole Militant Church, for whose good estate we ought to labour and strive in prayers and supplications unto God, & both defend and enlarge the bounds thereof to our uttermost power. Next, with force and fraud, by himself, and his instruments, his vicar general, Antichrist, and his deluded kings and potentates: he attempteth the overthrow of every principal part and phalange of her most excellent majesty, and her dominions, her highness being in the same the Lords lieutenant, in whose most blessed government and legions most conspicuous we are enroled: wherein we ought with all care, fortitude, and industry, to resist both his practices secret, and his open hostility. Thirdly, in the station appointed us, and function that we are called unto, he stirreth troubles to afflict us, envy and malice to spite us, detraction and slanders to annoy us, perils to environ us, the flesh to puff, and yet to pine us, the world to allure, and yet to abhor us: troubles we must overcome with patience, envy and malice with virtue, perils with magnanimity, the flesh with the spirit, the thorns and nettles of this world with the lilies and roses of the future, & the hatred of men with the love of God. Lastly, he worketh a rebellion in ourselves, stirring up the vices and corruptions of the first Adam, of whom we are borne in the flesh, whose works are adultery, fornication, uncleanness, wantonness, covetousness, idolatry, witchcraft, hatred, debate, emulations, wrath, contentions, seditions, heresies, envy, murders, drunkenness, gluttony, and such like: against the virtues and perfections of the second Adam, of whom we are regenerated in the spirit: whose fruit is love, joy, peace, long suffering, gentleness, goodness, faith, meekness, and temperancy. He besiegeth us from without with an army of temptations, under the banner of worldly vanity: and assaultetb us within with our own sclanes, under the ensign of fleshly frailty. Against these villains let us redouble our vigour with indignation, and slaying them with the sword of the spirit, let us sally out and discomfit under the standard of our Sovereign, both the world and the devil, and all their complices: let us herein show ourselves resolute, virtuous, and valiant, and say with the Spaniard, No virtud sino vencar, no verdadera gloria sino victoria. There is no virtue but in vanquishing, there is no true glory but in victory. Let us labour to be endued with perfect fortitude, let us consider that it beseems not a noble and generous mind to ground his value either upon hope of gain, for that is marchantlike and mercenary: or upon fear of punishment, for that is abject and compulsory: or upon persuasion of advantage for that is fox like and subtle: or upon rancour and rage, for that is devilish and passionate: or upon fool hardiness and temerity, for that is inconsiderate and senseless: but upon discharge of duty, love of virtue, justice of the quarrel, dignity of the general, and honour of the conquest. Let us propose even before our eyes the exquisite skill, the singular virtue, the ineffable authority, and the felicity inexplicable of our king and sovereign Christ jesus. Let us study to learn the first, to imitate the second, to depend upon the third, so shall we participate of the fourth. Let us take unto us the whole armour of God, let our loins be girded about with verity, let us put on the breast plate of righteousness, let our feet be shod with the preparation of the gospel of peace: above all let us take the shield of faith (which is Christ jesus by faith apprehended) wherewith we may quench all the fiery darts of the wicked. Let us take the helmet of salvation, and the sword of the spirit, which is the word of God. Let us pray always with all manner prayers and supplication in the spirit, and watch thereunto with all perseverance.  
Scipio Affricanus, as we read in Livy, for the better training of his Soldiers, prescribed them the first day to run certain miles armed, the second before their Tent doors to trim and dress their furniture, the third day to exercise themselves in a feigned velitation and skirmish one with the other, the fourth day to rest, the fift day to return to the first days practise: and thus to continue while they had leisure from true battles and conflicts.  
But sith this spiritual warfare is continual, we may never lay off our armour, but must (like expert soldiers) make it as familiar unto us as our skin, especially sith it is of that necessity, that we cannot conquer without it, and of that metal that it will rust with no wether, & of that nature that it will wax the brighter the more that we wear it: We shall need no counterfeit skirmishes, that are ever present with serious combats, wherein to win is not wearisome, but to lose is laborious: the one carrying with it solace, the other sorrow. Let us learn carefully, and observe faithfully, the directions given us by our General, for his doctrine is our discipline. Let us carry always in mind his cohortation, which is the whetstone of martial vigour. Let us imitate his example, who is the perfect pattern of all goodness and virtue. Let us be alured by the exploits of famous Soldiers that have been before us. Let us follow their course, their council, their comfort, in this spiritual fight, wherein among many I greatly commend the instructions and practice of that most rare, learned, virtuous and noble Gentleman, john Picus, Earl of Mirandula, whose advice herein so well pleaseth me, that I thought good to communicate it to my friends, and to dedicate it unto you (my very good uncle) together with a brief exposition of his upon the sixteen Psalm, with two Epistles unto his Nephew, a most honourable, virtuous and learned Prince johannes Franciscus Picus, Earl of Mirandula, and Prince of Concordia: which I present unto you as the fruits of mine idle hours, which being not many, their labour can be neither great nor exquisite. It resteth that I recommend you to his most blessed tuition that hath hitherto led you a long and honourable race thorough the warfare, both secular and spiritual: joining with you in most fervent prayers to his divine Majesty, to establish your travails in the one throughout all posterity: and your triumphs in the other, throughout all eternity.  
From the castle of the Island, this tenth of December. 1588. Your loving Nephew W. H.   

TWELVE RULES OF JOHN PIcus Earl of Mirandula, partly stirring up, partly directing man in the spiritual battle.  
IF THE WAY OF virtue seem hard unto man because we must continually fight against the flesh, the devil, and the world, let him remember that what way soever he shall choose, (yea if it be according to the world) he must suffer much adversity, sorrow, discommodity and travail.  
Let him remember that in things of this world, the fight is longer, painfuller, & unprofitabler, wherein labour is the end of labour, and the last is eternal pain.  
Let him remember that it is a foolish thing to believe that any is able to go to heaven, unless it be through this ba●●ell, even as our head Christ ascended not into heaven but by his cross, neither aught the state of the servant to be better than the state of his Lord and master.  
Let him remember that this battle is not only to be endured, but also to be desired, although thereby we receive no reward, only to be conformed to Christ our God and Lord, & as often as thou strivest against any of thy senses by resisting any temptation, mark to what part of the cross of Christ thou art to be conformed: as when thou, resisting gluttony, annoyest thy taste, remember that he drank vinegar mingled with gall: when as thou keepest thy hands from any rapine which liketh thee, remember that his hands were fast nailed to the cross for thee: and if thou resistest pride, remember that when he was in the form of God, he took upon him for thee the form of a servant, and humbled himself even to the death of the cross: and when thou art tempted of anger, remember that he which was God, and the most righteous among men, when he notwithstanding, saw himself as a thief, to be mocked, to be spitted on, to be beaten, to be reviled, and to be reputed with thieves, yet he showed at no time any token of anger or grudge, but enduring all things most patiently, replied to all men most mildly: and in this wise running thorough every thing, thou shalt find that there is no passion but shall make thee conformable to Christ in some sort.  
That thou trust not in these twelve weapons in any worldly remedy whatsoever, but only in the power of jesus Christ, which hath said, Be of good cheer I have overcome the world. And in another place, The Prince of this world is cast out: wherefore we also by his only power do trust that we are able both to vanquish the world, and to overcome the devil, therefore we ought always by prayer to seek his help.  
Remember that when thou hast overcome one temptation, than another is always to be expected, for that the devil always goeth about seeking whom he may devour: wherefore it behoveth us always to be ready and regardful, and to say with the Prophet: I will always stand upon my watch.  
That thou not only be not overcome of the devil, but that thou also overcome him when he tempteth thee: and this is, when thou dost not only not offend, but also takest an occasion to do some good by that thing wherein he tempteth thee: as if his work offereth thee any good, that thereby thou fall into vainglory, thou forthwith considering it, not as thy work, but as a benefit of God, dost humble thyself, and judge thyself to be too little thankful unto God for his benefits.  
That when thou dost fight, thou mayst fight as though thou wert conquering, and thereby to have everlasting quietness, for that happily God of his grace will give this unto thee, and the devil shall return no more dismayed by reason of thy victory: and when thou hast overcome, live as though thou were presently to fight, that in battle thou be always mindful of victory, and in victory always mindful of battle.  
That although thou find thyself in every point well strengthened and provided, yet notwithstanding thou shun always the occasions of offence, because, the wise man saith, he that loveth danger, shall perish therein.  
That in temptations thou be always ready to resist the beginnings, and to dash the babes of Babylon against the rock. The rock is Christ: for too late is the medicine provided, if the evil be too far gone.  
Remember that albeit in the very conflict of temptation, the fight seem sharp and difficult, notwithstanding it is far sweeter to overcome, than to run into sin. Wherefore dispose thyself to the victory. And in this many are deceived, because they compare not the sweetness of the victory to the sweetness of sin, but they compare the sharpness of the battle to the sweetness of pleasure: and yet notwithstanding m●n which hath a thousand times experienced what it is to yield to temptation, ought once at the least to try what it is to overcome temptation.  
Believe not because that thou art tempted, that God hath forsaken thee or less regardeth thee, or accounteth thee the less righteous and perfect. Remember that Paul after he saw the divine essence, suffered the temptation of the flesh, wherewith God permitted him to be tempted, lest he should be tempted of pride. Wherein man ought to consider, that Paul which was an elect vessel, and taken up even to the third heaven, yet he was tried, lest he should glory in himself, as he testifieth of himself, lest the abundance of revelations should exalt me, there was given unto me a prick in the flesh to buffet me. Wherefore above all temptations, man principally aught to arm himself against the temptation of pride, for that it is the root of all mischief, against the which there is one only remedy, always to remember that God humbled himself for us, even unto the death of the cross, and death will humble us, though against our wills, to be even meat for worms.  

Twelve weapons of john Picus, Earl of Mirandula, for the spiritual battle, which man always aught to have in a readiness, when the desire of sin tempteth him.  
1 Of sin, the pleasure short and small.  
2 The companions, loathsomeness and anxiety.  
3 Loss of a greater good.  
4 Life, a sleep and a shadow.  
5 Death, at hand, and sudden.  
6 The doubt of impenitency.  
7 Eternal reward: eternal pain.  
8 The dignity and nature of man.  
9 The peace of a good mind.  
10 The benefits of God.  
11 The cross of Christ.  
12 The testimony of martyrs, and the example of holy men.   

Twelve conditions of a lover, by john Picus of Mirandula.  
1 To love one only, and to despise all things for him  
2 To think him unhappy which is not with his beloved.  
3 To suffer all things, yea death to be with him.  
4 To adorn himself to please him.  
5 To be with him in all sorts we may, if not in body, at least wise in mind.  
6 To love all things that pleaseth him, his precepts, his council, his doctrine.  
7 To seek his praise, and not to suffer any reproach of him.  
8 To believe the best of him in all things, desiring all men so to believe.  
9 To be willing to suffer any discommodity for his sake, taking it in very good part.  
10 To shed tears with him often, either for grief if he be absent, or for joy if he be present.  
11 To languish often, and often to be inflamed with his love.  
12 To obey him, thinking nothing of reward or recompense.   
We are accustomed to be induced to this chiefly for three causes. The first is, when the service is such as of itself it is to be desired. The second, when as he whom we obey, is of himself very good and amiable, that we even love and reverence him for his virtues. The third is, when he, before we did begin to serve him, hath bestowed many great benefits upon us, and these three are in God, because for his service there is no travail taken which is not good for us, both for our soul and body: for that to obey him, is no other thing then to direct ourselves unto him that is the chiefest God. He is also the best, comeliest and wisest, having all conditions accustomably moving us to love, and to obey freely: which most beneficially hath dealt with us, in creating us of nothing, and redeeming us from hell by the blood of his son when we were worse than nothing.   

THE Commentary of john Picus Mirandula, upon the sixteen Psalm. Psal. 16.  Preserve me O God. 
IF any man being perfect, will call in account his estate, he must take heed of this, that he boast not himself. David therefore, speaking in the person of the just man, beginneth of his state in this word: Preserve me. Which rightly considered, taketh away all occasion of pride: for he which can attain to any thing of himself, can also of himself preserve that thing for himself. He therefore which desireth of God to be kept in the state of virtue, signifieth by this that from the beginning he goat not that virtue of himself. And he which recordeth that he hath obtained virtue not by his own power, but by the power of God, cannot exalt himself of it: but the more humble himself before God, according to that of the Apostle, What hast thou that thou hast not received? and if thou hast received it, why boastest thou as though thou receivedst it not? There are two words which we ought always to have in our mouth. The one, have mercy upon me O God, when that we remember our badness. The other, preserve me O God, when we call to mind his goodness.  For I have trusted in thee. 
This is one thing that causeth us to obtain of God that which we desire: that is, when we have a sure hope to obtain. And if we observe these two points, that we never desire of God but those things which are for our good, and that we earnestly ask that thing we desire, not doubting but that God heareth us, our prayers shall never be in vain. Therefore when we obtain not, it is either for that it is hurtful for us, for we know not what to ask, according to Christ's saying: And jesus saith, Whatsoever ye shall ask in my name it shallbe given unto you for this name jesus doth signify a Saviour, and therefore nothing is asked in his name, but it is to the saving health of him that asketh, or because we are not hard, for that in ask good things, we ask not them as we ought, but wavering in hope, and he whose hope is doubtful hath a cold petition: therefore saith james, Let him ask in faith, doubting nothing.  I have said unto the Lord, thou art my God. 
After he armeth himself against pride, he beginneth to describe his estate. The whole state of a good man consisteth in this word: I have said to the Lord, thou art my God. The which word although it seemeth almost common among all men, yet few there are which can truly say it. Every man hath that for his God which he counteth for chiefest good, which only had, we think ourselves happy: if all other things are wanting, and if that one thing be wanting, yea if we have all things else that are good, we think ourselves unhappy. The covetous man therefore saith unto his money, thou art my God: for if he want honour, health, virtue and friends, so he hath money he is content: and if he have all those good things which we have rehearsed and want money, he thinketh himself a wretch. The glutton also saith to his belly: the incontinent to his lust: the ambitious to superiority and glory: Thou art my God. See therefore how few there be which can say, I have said unto the Lord, thou art my God. He only can do this, whom God only doth suffice: so that if all the kingdoms of the world, and all heavenly and earthly things were set before him, yea to offend his God but once, he would not take them. In this word therefore consisteth the whole state of a righteous man.  For thou standest not in need of my goods. 
He yieldeth a reason wherefore he saith only to the Lord, thou art my God. The reason is, for that only God hath no need of our goods, for there is no creature which wanteth not the help of other creatures, far more imperfect than itself, as Philosophers and Divines affirm, because if one had not been, the other had not been, for confound part of that which is called universal, and confound the whole. The whole being confounded, all the parts are confounded. All creatures are part of one universal, of the which God himself is no part, but the beginning, nothing depending upon it, for God hath got nothing by the creation of the world, neither should he lose any thing if the whole world were brought to nought. Therefore God alone hath no need of our goods. We ought therefore to take shame to account him for God which standeth in need of us, such is every creature. Furthermore, we ought not to accounted for God, that is, for the chiefest good, but that wherein is the chiefest good, but in no creature is the chiefest good, therefore we ought only to say unto the Lord, Thou art my God.  But to the saints that are in the earth. 
Next unto God we ought to love those most which are most near unto God: such are the angels, and the blessed in the celestial jerusalem, our land, kingdom and country. Therefore after he said unto the Lord, thou art my God, he addeth.  He hath made wonderful his pleasure. 
That is, he hath made his love wonderful, and his good will toward the Saints which are in his land, that is, in the celestial country, which is called the land of God, and the land of the living. And if we truly consider what great felicity his Country yieldeth, and what great misery this world bringeth, and the great goodness and excellency of those Citizens, we shall always desire to part from hence, to be dwelling there. These and such like when we meditate upon, we ought always to provide that our meditations become not unprofitable. For we ought of every meditation to reap some fruit: as for an example, when we enter into meditation of that heavenly Country, we ought to get this benefit thereby not only to be strong to suffer death, and patiented when by course of nature the hour shall come, or if it be before to be suffered for the faith of Christ, but also to wish it willingly, desiring to part hence from this vale of misery, and so to reign in that blessed land with God and his Saints. When therefore, the just man hath described his state, which is wholly in affection toward God, and things pertaining to his divine majesty, he also from his heart despiseth the state of wicked men, and saith:  Their infirmities are multiplied. 
By infirmities he understandeth Idols, and so hath the Hebrew text: for even as a good man hath one God whom he loveth and reverenceth: so bad and wicked men have many gods and Idols, and because there are many pleasures, many desires, divers passions which they obey, they therefore seek divers pleasures, because no one sufficeth them. The wicked therefore wander about: and he addeth, they made haste after, that is, after their desires: they headlong and inconsiderately fell: whereby we are taught that we make no less speed to virtue, than they do to vice: neither with less diligence serve and obey our God, than they their Lord the devil. The just man considering the state of wicked men, doth assuredly purpose, as we always ought to do, never to follow their ways, and saith:  I will make no account of their bloody sacrifices, neither will I make mention of them within my lips. 
He speaketh of blood, aswell for that Idolaters were accustomed, having gathered the blood of their sacrifices, to exercise therewith their ceremonies, as also for that the whole life of the wicked (the right use of reason being left) followeth sensuality, which consisteth in blood. He hath said that he will not only not do sacrifice unto Idols, but also not name them, (which only without offence can be said and done:) showing by this, that a perfect man ought not only to abstain from unlawful pleasures, but also from those which are lawful: that his mind may the rather be settled in heaven, and given more purely to the contemplation of heavenly things, and lest that any should deem it mere folly to deprive himself of all pleasure, he addeth.  The Lord is the portion of mine inheritance. 
As if he had said, marvel not if I forego all other things to enjoy God, in whom all other good things are enjoyed. These aught to be the words of every Christian: The Lord is the portion of mine inheritance. Because we Christians to whom God is promised for an inheritance, aught to be ashamed to desire any thing beside him: and lest that it should seem presumption to any to assure this unto himself, he addeth the same.  Thou art he which dost give me mine inheritance. 
As if he had said, O Lord my God, I know well that I am nothing in respect of thee, by mine own endeavours I am not able to ascend to enjoy thee, but thou art he which dost draw me unto thee through thy grace, and thou art he which givest thyself to me to be inherited. Let the just man then consider how great is this felicity, that God shallbe his inheritance. He addeth.  The lots have fallen to me in goodly places. 
For every man's part and portion of old time, was divided by lots: And because there are many which although they are called to this felicity, as are all Christians, yet notwithstanding they make no account of it, so that oftentimes for a little light pleasure they change it. He addeth the same.  My heritage is excellent unto me. 
As if he had said, even as that heritage is excellent, so do I esteem it exceeding well, and do repute all other things in respect of it, according to the saying of Paul, but very dung: but because to have this light of understanding, that man may know this felicity is a gift given from God, he therefore addeth.  I will thank the Lord for giving me to understand. 
For because man oftentimes purposeth to serve God according to human reason, when sensuality and the flesh repugn. But that man is perfect that hath not only his soul, but also his flesh inclined unto God, according to that saying: My heart and my flesh have rejoiced in the living God. Therefore he addeth.  My reins also chasten me in the night season. 
That is, the very reins themselves, wherein is accustomed the greatest inclination to concupiscence, do not move me to evil, but rather rebuke and chasten me: that is, they withhold me in the night season, insomuch that they tame and scourge the very body. Then he showeth the cause, and saith.  I set the Lord always in my sight. 
For if any man have God always before his eyes, for a rule of all his works: and in all his works he seeketh not his own commodity, nor glory, nor pleasure, but only to please God: he shall in short time become a perfect man: and because he so doth in all his affairs, he shall always prosper. Therefore he saith.  He is on my right hand that I can not be moved. 
He showeth how that the felicity of a just man is great, because he shallbe for ever happy both in soul and body: and therefore he addeth.  My heart is merry. 
That is to say, my soul is merry: knowing after death heaven to be prepared for him.  And my flesh shall rest in hope. 
That is, although it rejoiceth not, as if it were out of hand after death to receive his state, yet notwithstanding, it resteth in the grave with this hope, that it shall rise in the day of judgement, together with his soul, immortal and most glorious, and this he declareth in the verse following, for because he said his heart was merry, he giveth a reason.  Because he shall not leave my soul in hell. 
And because that he said his flesh rested in hope, he yieldeth a reason, saying.  Neither wilt thou suffer thy holy one to see corruption. 
Because that which was corruptible shall rise incorruptible, and because Christ was the first which entered into Paradise, and made the way for us, and was the first which rose, and his resurrection is the cause of our resurrection: therefore these things which we have spoken of are principally to be understood of the resurrection of Christ, as Peter the Apostle declareth. And secondly, they are to be understood of us, in as much as we are members of Christ which only saw no corruption, because his body was not putrefied in the grave. Therefore, because the way of well living leadeth us into perpetual life both of soul and body. He therefore addeth.  Thou hast made the ways of life known unto me. 
And because the whole felicity of this life consisteth in the true vision and fruition of God, he therefore addeth.  Thou shalt fill me with the joy of thy countenance. 
And because the felicity shall endure for ever, he therefore addeth.  At thy right hand are pleasures for evermore. 
He saith, at thy right hand, because our felicity is completed in the sight and enjoying of Christ's humanity, which sitteth at the right hand of the majesty of God on high, according to that of john. This is our full reward, to see God, and him whom he hath sent, jesus Christ.   

TO HIS NEPHEW, john Franciscus, john Picus Earl of Mirandula, wisheth health in him which is the true health.  
Marvel not my Son, neither take any grief, or dismay, that upon thy departure from me, there are so many occasions of evil ministered unto thee, which may disquiet thee, and withstand thy determined purpose of good life: how great a miracle should it be rather, if to thee alone amongst mortal men, the way to heaven were made plain and easy, without labour and toil, as though there were no deceitful world nor wicked devil, or as though thou were not yet in the flesh, which lusteth against the spirit, and maketh us of men monsters: unless we shall look well to ourselves: but rather rejoice, as S. james counseleth thee, saying, Rejoice my brethren when ye shall fall into divers temptations. Nor without good cause, for what hope is there of glory, when there wanteth hope of victory: and what victory can there be when there is no fight. He is lured to the crown, that is alured to the combat, and especially to such wherein no man can be overcome, if he will not himself: neither need we any man's help to conquer, but only his, which giveth us both mind and might to overcome. It is great felicity to a Christian, to consider that the victory consisteth by the goodness of God in his own will, and the rewards thereof far greater than either his wish or worthiness possibly may be. Tell me (my dear Son) is there any thing in this life, of these things, whose desire troubleth earthly minds, that can be attained without labour, or not enduring many indignities and miseries. The merchant thinketh it well with him, if after many navigations, many thousand discommodities, thousand perils of life, he get some gain. It needeth not that I writ unto thee as touching the warfare of this world, whose miseries experience itself hath and doth sufficiently teach thee. What heaps of griefs, what great anxiety, how much carefulness there is in obtaining the favour of Princes, in purchasing the friendship of our equals, in compassing of honours, I am rather for to learn of thee, then to teach thee: who contenting myself and mean leisure with my books, have learned from my very youth to live within my bounds. These therefore earthly, transitory, uncertain and vile things, common also to us with brute beasts, shall we with pain and panting scarcely attain: and shall we be drawn as if we were drowsy and sleepy, and as it were against our will unto heavenly and divine things, the which eye hath not seen, nor the ear heard, as if without us the Lord could not reign, neither those heavenly Citizens be ever blessed. Truly, if this earthly felicity might be got with ease, a man might (shunning labour) like better to serve the world then God. But if we are nothing the less, yea much more than in the way of God wearied in the way of sinners (whereof is that saying of the damned, we are tired in the way of iniquity) it cannot be but extreme madness to be more unwilling to labour where reward is rendered, then where for our labour punishment is ordained. I omit to show how great the peace and felicity of the mind is to know itself clear in conscience, free from fault: the which doubtless is far more to be esteemed then all the pleasures that may be enjoyed or wished in this life: what is worthy the wishing for in these worldly pleasures, which, while they are a seeking, they defatigate: and being obtained, do infatuat: & being lost, do excruciate. Doubtest thou, my son, that the minds of the wicked are not tossed with continual care, it is the word of God, which cannot be deceived nor deceive: the heart of the wicked is as it were the raging sea that taketh no rest, for there is nothing unto them safe, nothing peaceable: all things import unto them fear, care, death: shall we therefore envy these? shall we have these in emulation, and forgetting our proper dignity, our country, and our heavenly father, shall we, when as we are borne free, become their slaves and bondmen, that living together with them miserably, dying more miserably, at length in eternal fire we may be tormented most miserably? O the blind minds and hearts of men! who is he that seethe not truth itself, yet nevertheless leave we undone the things which we know are to be done. Doubt not my son, but especially in those places wherein thou remainest, innumerable impediments will beset thee, and drive thee if it were possible, from thy purpose of living a holy and godly life, and fling thee down headlong if thou takest not very good heed: but among the rest, it is a deadly plague day and night to be conversant among those, whose life is not only in every part an enticement to sin, but wholly set and placed under the Emperor the devil, under the standard of death, under the salary of hell, in expugnation of virtue, fighteth against heaven, against the Lord, & against his Christ. But cry thou out with the Prophet, Let us break their bonds asunder, and cast away their cords from us. For these are they whom the Lord hath delivered up into their heart's lust, and into a reprobate sense, to do those things which are not convenient, being full of all unrighteousness, fornication, wickedness, covetousness, maliciousness, full of envy, of murder, of debate, of deceit, taking all things in the evil part, whisperers, backbiters, haters of God, doers of wrong, proud boasters, inventors of evil things, without understanding, ill natured, without natural affection, without faithfulness, without mercy. Which men when they daily saw the righteousness of God, yet notwithstanding, they understood not how that they which do those things are worthy of death, not only those that do them, but also they which do favour such as do them. Please not thou therefore, my son, whom virtue displeaseth, but let that saying of the Apostle be always before thine eyes, It behoveth us to please God rather then man. And also that of the Apostle: If I should study to please men, I should not then be the servant of God. Let a certain kind of godly ambition invade thee, and vouchsafe not them worthy to be masters of thy life, who were fit to be thy scholars: For it is far decenter that they begin to be men by living well with thee, then that thou omitting thy good purpose, shouldest become a beast by living ill with them. There holdeth me (I take God to witness) sometimes as it were an ecstasy, and a certain kind of astonishment, when I begin, I know not whether rather to think upon, or to be sorry for, to admire or to deplore the studies of men: (or to speak more plainly) their mere madness. For truly it is mere madness not to believe the Gospel: the truth whereof the blood of Martyrs crieth, the voice of the Apostles soundeth, miracles proveth, reason confirmeth, the world witnesseth, the elements show, the devils confess. But it is far greater madness if thou dost not doubt of the truth of the Gospel, to live notwithstanding, as though thou doubtedst nothing of the falseness thereof. For if those words be true, that it is most hard for a rich man to enter into the kingdom of heaven, why do we then daily busy ourselves in heaping up riches: and if it be true, that the glory which is not of man but of God is to be sought, why do we then always hang & depend upon the judgements of men. There is no man that careth to please God, & if we steadfastly believe that the time will come when the Lord shall say, Go ye cursed into everlasting fire, and again, Come ye blessed, and possess the Kingdom prepared for you from the beginning of the world. Why do we then either fear nothing less than hell, or hope for nothing less than heaven: what else can be said, but that there be many Christians in name, but very few in deed. Strive thou, my son, to enter in by the narrow gate, and give not heed to that which many men do, but to that which ought for to be done, the which the law of nature, reason, and God himself will show thee. For thy glory shall not be the less, if thou be happy, with a few, nor thy punishment the lighter if thou be miserable with many. There are two most principal present remedies for thee against the world and the devil, with the which, as with two wings thou shalt fly up on high from the valley of tears, that is to say, alms and prayer: for what can we do without the help of God: or how shall he help being not called upon. And moreover, he will not hear thee calling upon him, which hast not first heard the poor calling upon thee. For it is not unmeet that God despise thee, being a man, who being a man, hast despised a man. It is written, With what measure ye meat, shall other men measure to you again. And elsewhere, Blessed are the merciful, for they shall obtain mercy. But when I invite thee to prayer, I do not invite thee to that which consisteth in much babbling: but to that which speaketh to God within the secret closet of the mind, in the privy chamber of the heart, with affection most earnest, and in the most bright cloud of contemplation, doth not only present the mind unto God, but it doth by certain ineffable means unite it fast, which the experienced only know. Neither do I weigh how long thy prayer be, but how effectual and how earnest it be, interlaced rather with sighs, then poured out with a continual order and number of words. If thou regardest thy salvation or wilt be free from the snares of the devil, from the storms of the world, from the ambushes of thy enemies, if thou desirest to be accepted of God, and so at length to become happy, see that no day pass wherein once, at the least, thou makest not thy prayers unto God, and prostrating thyself with the humble affection of a godly mind, criest not out with the Prophet, not outwardly from thy lips, but inwardly from thy heart: Remember not the offences and ignorances of my youth, but according to thy mercy, for thy goodness sake, remember me O Lord. The spirit shall teach thee, which maketh request for us, and also necessity every hour what thou shalt ask of God, sacred reading shall also help, which I pray thee most earnestly use, setting aside the vain fables and triflings of Poets. There is nothing more acceptable with God, nothing more profitable for thyself, as day & night to have in hand the holy Scripture. In it there is a certain celestial and heavenly power, lively & effectual, which doth transform the mind of the Reader, so that he use it purely & humbly, into a divine & godly love, by a most wonderful virtue. But I have now exceeded the limits of an Epistle, the matter and the affection drawing me thereto, which I have always had toward thee: especially from that hour wherein I was first certified of thy most godly purpose. Lastly, I will admonish thee of that which when thou wast with me I have often spoken of to thee: that is, that thou never forget these two things: the son of God to have died for thee, and that thou (though thou live long) art shortly to die. With these two, as it were with two spurs, the one of fear, the other of love, drive thy horse through the short race of this momentary life, unto the goal of eternal felicity, when as we neither aught, nor can prefix any other end unto ourselves, as then to enjoy in both body and soul, perpetual peace without end: by the infinite goodness of him which is both God and man, Christ jesus. Farewell. Fear God.   

John Picus Earl of Mirandula, wisheth health to john Franciscus his Nephew.  
THou art happy, my son, when as GOD hath not only given thee grace to live well, but by living well in the mean time to hear ill at wicked men's hands, specially because thou livest well. It is an equal praise by the commendable to be commended, and to be condemned of the condemnable. But I therefore account thee not happy in that this reproach is glorious unto thee, but because our Lord jesus Christ is true: yea truth itself affirmeth, that our reward shallbe abundant in heaven, when men shall speak evil of us, and shall falsely say all manner of evil saying against us for his name's sake. This is an Apostolical dignity, to be accounted worthy to suffer reproach for the gospels sake. We read in Luke, that the Ahostles went out rejoicing from the sight of the counsel, because they were thought worthy to sustain and endure reproach and contumely for the name of jesus. Let us therefore rejoice if that we are accounted worthy with God, so great glory as to have his glory manifested by our ignominy, and if we sustain any thing hard or troublesome of the world, let that most sweet voice of the Lord comfort us, If the world hate you, know ye that it hated me before you. If the world hated him by whom it was made, shall we most vile men (and if we consider our wickedness, most worthy all reproaches) if any detract or speak evil, take it grievously, and to stop the wicked tongue, shall we begin to live wickedly? Let us therefore rather content ourselves joyfully with their bad reports, and if our felicity be not such: for virtue sake, & for true h to suffer stripes, bonds, prisonment, sword, as our nobles and worthies have done before us. Yet let us think it goeth well with us, if we suffer reproaches, backbitings and hatred of wicked men, lest that all occasion of good endeavours being taken from us, there be no hope of bliss left for us. Furthermore, if men praise thee for thy well living, this thy virtue, as it is a virtue, makes thee like unto Christ: but in as much as it is praised, it makes thee unlike, who for a reward of his virtue, received of men the death of the cross, therefore God (saith the Apostle) exalted him, and gave him a name which is above all names. Therefore it is rather to be wished, to be crucified of the world and exalted of God, then to be exalted of the world and condemned of God. The world crucifieth unto life, God exalteth to glory. The world exalteth to ruin, the Lord judgeth to hell. To conclude, if the world flatter and fawn upon thee, it can scarce be that virtue, which altogether erected upward, aught to have God only for to please, do not incline itself somewhat to the plausible favour of men: and if it lose nothing of his integrity, yet it looseth somewhat of his reward, because when it beginneth to be performed in earth, where all things are little, the less shallbe rendered in heaven, where all things are great. Happy are the reproaches that cause safety, that neither the flower of righteousness whither with the pestiferous wind of vain glory, nor the stipend of eternity be diminished by the vain applausure of popular fame. Let us, my son, embrace these contumelies, and as servants of the Lord with a most holy kind of ambition. Let us triumph, but in the ignominy of the cross of Christ. We preach (saith S. Paul) Christ crucified, to the Hebrews an offence, to the Gentiles foolishness, but to us the virtue & wisdom of God. The wisdom of this world is foolishness with God, and the foolishness of Christ is that which overcometh the wisdom of the world, by the which it hath pleased God to save as many as believe. If thou doubtest not them to be mad which detract thy virtue, and call Christian life, (that is heavenly wisdom) madness, remember then how great thy madness would be, to be seduced from thy determined course in living well, by the judgement of mad men, whereas every error is to be taken away by correction, not enlarged by imitation. Let them neigh, let them ball, let them bark, go thou on lustily thy journey, and weigh by their wickedness how much thou art indebted unto God, who hath enlightened thee that sattest in the shadow of death, and translated from their company, who wandered and wallowed here and there out of the way without a guide in most obscure darkness, hath associated thee with the sons of light. Let that most sweet voice of the Lord always sound in thy ears: Let the dead bury their dead, follow thou me. They are dead which live not to God, and in the time of temporal death most painfully and laboriously purchase to themselves eternal death: of whom if thou demandest whether they go, how they apply their endeavours, works and cares, and to conclude, what end they have prefixed and prescribed to themselves, by the attaining whereof they are become happy, they have either nothing at all to answer, or else they speak words of repugnance and contrariety to themselves as it were the dotings of fanatical persons, neither know they what to do, but according to the manner of them that swim in floods (by the force of an evil induced custom) they are carried as it were with the rage of a stream: on the one side iniquity blinding them, on the other side Satan provoking them to evil, fall down headlong into all mischief, being blind guides of the blind, until death unawares take them, and it be said unto them, Friend, this night will they require thy soul of thee, but whose shall those things be which thou hast provided? Then they commend those whom they condemned, than they praise those whom they despised, and would imitate those when they cannot, whom when they might ensue, they had rather pursue. Listen not, my dear son, to what men shall either say or think of thee, account it nothing, only view in thy mind the judgement of God, which he will give to every man according to his works, in his revelation from heaven, with Angels and powers, taking vengeance on all with fiery flames which have not known God, & obeyed his Gospel, which (as the Apostle saith) shall be destroyed for ever from the face of God, and from the glory of his virtue, when he shall come to be glorified in his saints, and to be made wonderful in all them which have believed. It is written, Fear not him which is able to destroy the body, but him which is able to cast thy soul down to hell. But how much less art thou to fear them which are able neither to hurt the body nor soul, who if they now backbite thee governed by reason, they will not the less backbite thee, if thou shouldest leave to be virtuous, and come to be vicious, not because vice displeaseth them, but because the vice of backbiting always pleaseth them. Shun, if thou hast any care of thy soul's health, shun as much as thou canst their company, and returning to thyself, often pray thou in secret unto thy most merciful father, crying out with the Prophet, Unto thee O Lord have I lift up my soul, my God in thee do I trust, I will not be ashamed though mine enemies mock me and scorn me, for all that hope and trust in thee shall not be confounded. Let them be confounded that do wickedly: teach me thy ways, O Lord, and show me thy paths, direct me in thy truth, and teach me, for thou art God my Saviour, in thee will I always trust. See also that thou remember death to be at hand, and the small time we have to live, yea less than a geometrical point: then how evil that ancient enemy is, which promiseth us the kingdoms of the world, that he might take from us the kingdom of heaven: how false pleasures are which embrace us to the end to strangle us: how deceitful are honours, which lift us up to cast us down: how deadly are riches, which the more they feed us, the more they poison us: how short, how uncertain, how wavering, how false, how fantastic is all that which all these together had at wish, are able to accomplish unto us. How great things are promised & provided for these, which despising the presents, seek that Country, whose king is Deity, whose law is charity, whose manner is eternity. With these and such like cogitations occupy thy mind, which will stir thee up sleeping, kindle thee cooling, confirm thee staggering, and yieldeth unto thee wings of godly love, tending to heaven, that when thou shalt come unto us, the which we all expect with earnest desire we may not only see thee whom we would, but also such as we would. Farewell, and love God, whom thou hast so begun.  
FINIS.