THE ENGLISH APE, THE Italian imitation, the Footsteps of France. Wherein is explained, the wilful blindness of subtle mischief, the striving for Stars, the catching of Moonshine: and the secret sound of many hollow hearts. by W. R. Nulla pietas pravis. AT LONDON, Imprinted by Robert Robinson, and are to be sold by Richard jones dwelling at Holborn Conduit at the sign of the Rose and Crown. 1588. TO THE RIGHT Honourable, & my singular good Lord Sir CHRISTOPHER HATTON Knight, Lord Chancellor of England, Knight of the most noble order of the Garter, and one of her majesties most Honourable privy Counsel. ALphonsus (right honourable) being asked what counsellors he liked best: answered books, for they neither flatter in security, sooth with subtlety, contend in time of Controversy, grudge at Superiors, nor contemn Inferiors. To confirm which, (saith Cicero) Oh pleasant books, Oh harmless books, the harbourers of forsaken virtue, and the fosterers of Moral demeanour. These sayings (right Honourable) caused me to presume that this simple Counsellor should be entertained by so worthy a Counsellor. Whose wisdom is, as the best is, and whose honourable courtesy matcheth the excellent type of authority, wherein if I should strive to say what it doth excel, I should exceed the compass of my slender capacity, and so carry a burden heavier than I am aware off, and in coveting unworthy praise, condemn mine own disability. But (right Honourable) having poised the perfection of that my pen cannot reach too, and remembering your honourable acceptance of my rough cast conceit of HELL, unloading a complaint, and loading your ears with many frivolous phrases, wherein with Alexander, you preferred good will before good wit, and thought not how it was but what it was: I knew that what I brought were it the deformity of a beast should be embraced as the best. And though Apes have no reason yet your Honour I know would supply that want by saying: It is a Beast. Your Honours in all humility most affectionate, W.R. The English Ape, the Italian imitation, the footsteps of France. Mala clandestina, pessima. HE whose capacity hath caught things (almost impossible for human reason to reach) whose wit hath won the perfection of excellent enterprises, The best capacities may be sufficiently busied to beat but the path of secret mischiefs. and whose brains have been busied about the haughtiest attempts, may scarce compass to contrive the subtle secrecy of this impugnancie: which, so resisteth the proper operation of nature's decree: that it blindeth itself with the hidden humours of unknown enormities. How may it then be, that he whose weakness (every way wanteth the perseverance of such importance) should naturally apply his pen, Things prodidigious preserve one uniformity. to portray the right & formal proportion of so strange an Ape? Except in this, that things of themselves composed prodigious, can hardly by the same course be brought from their pristinate shape and former frame. Rightly then may it be regarded, that reason may soon erect a thing, which yeéldeth of itself no reasonable conformity, The partial & rash judgement of gross and feeble capacities. There needs no reprehension causeless where the enormity is well known. The simple bark but bite not. but rather a preposterous enormity. To what judgement may I then appeal the indifferency of my intent? If to the general sort, (without an exception) the dullness of their silence hath already condemned me. If to some in particular (whose quality containeth a judicial voice) I trust I shall neither (with the Persian dogs) have my legs broken for barking before I espy a theéfe, nor my endeavours infringed by the stingless tongues of the serpent Phisae, whose will is good to hurt (though they want tooth to bite) Relying myself then upon the challenged choice of my friendly Interpreters, I must take a little leave of my Countrymen (who for the most part have travailed to Africa, Lotos a tree in Africa who so tasteth thereof forgetteth his own country. to taste of the treé Lotos (thereby as strangers to forget their own Country) to tell them what scornful conceits, Nations of foreign condition harbour in the entrails of their heart. What scorching infamy their tongues (with pleasant laughter) whisper in the vineyards of Venus: Strangers deride our strangeness amidst their dalliance. England's imitation scornfully mocked of them whom they endeavour to follow. An English man Italianate. when (as sacrificing Priests) they thither repair to perform the rites of their ancient customs: To adorn their Idolatry with their peerless perfumes of their country condition, with the golden genimes of their usual joys, with the fine fatness of their fleshly desires. When their minds are tickled with these dainty devices, their tongues unrip the secret closure of their hollow heats. Then, tell they forth the englishman's endeavour: Then sound they forth the trump of defame to give an Alarm of our assaulted security. Some term him then, an English Italian: Other some an Italian Englishman. Some harp upon the cunning convey of his imitation in inward disposition, and external habit, inventing then to follow the footsteps of other Nations. Foreigners descry the hate of our domestical mischiefs. The Ape killeth her young ones with culling them. A second displays the hatred of his harmful heart: that (growing in Odium with his native soil) he seeks some other line whereby he may direct the course of his life. Thus (imitating the Ape) the Englishman killeth his own with culling, and prefers the corruption of a foreign Nation, before the perfection of his own profession. This secret mischief (seeming but a stem) in time intendeth to prove a sturdy stalk. The appearance and evident property of his secret mischief. Pliny writeth that a Bull bound to a Fig tree is deprived of his strength. The prodigious oblivion of England forgetting their Country for which every man is borne. This stalk adorned with the beauty of such painted blossoms (which Art hath grafted: not Nature sprung) shall be found (in effect) as the Fig treé, which is said to deprive a Bull (being thereunto bound) of his natural strength. How hateful will it hereafter seem to ourselves, when the bowels of that place which brought us forth, our Country that nourished us (for which every member is borne to die) expecting help at our hands our condition then to be so altered, our manners transformed, our estates so estranged, and our duties so disguised with the spotted imitation of other Nations, that we shall clean forget to temper the proffered time, with the natural benefit of our own common good. Then, may we mock at our own manners, and stand amazed at the difference of our former demeanours. Such is the contemptuous condition of these Imitators: that there is not any vice particularly noted in any Country, The cunning conceit of an Englishman in framing himself to the form of all fashions. but the Englishman will be therein as exquisite, as if he had Nature at command for every enormity. If it be in Crete, he can lie, if in Italy, flatter, if in France, boast, if in Scotland cloak the treachery of pretended treason, which having gathered, and fraught himself full of this wealthy treasure: He lovingly bringeth his merchandise into his native Country, and there storeth with instruction the false affectors of this tedious trash. Hence cometh it to pass that our Englishmen blinded (with an Italian disguise) & disfiguring themselves (with every French fashion) corrupt their natural manners, (by their climate created perfect) with the peéuysh pelf of every Peacocks plume, (and like as Aesop's Daw) bedeck themselves with others deformity. The English man decks himself with every one's deformity. Thus continual strife to frame a uniformity of inward condition to external habit breédeth such intolerable inconvenience: that we seem rather the men, which nature hath marked for a prodigious spectacle of her contrary opinions, than a people, where politic proceedings, and peaceable government swayeth with law, and equity. Look we a while into the manners of Heathen men: Heathen men righteously abhor that which Christians vainly embrace. into the disposition of Infidels, whose rudeness might privilege such barbarous besottednsse, and whose wit (grossly composed) yeéldeth not the perseverance of every ill, and whose sensual appetite dulleth the conceit of decerning of every secret mischief. Where we shall find such an hatred of incest, such a love of temperance, such a despising of delicacies and such a contending of moderation in manners that they may rather seem the chief cherishers of virtue, The temperate and civil disposition of Hippias a heathen Philosopher. than men ignorant of their saving health: Apuleius writeth in his second book entitled Floridorum, that one Hippias a Philosopher (marvelous temperate in his life) came unto the triumphs of Olympium (a place of great estate and therefore fit for sumptuous show of rich attire, and gorgeous apparel) his clothing (being by profession a Philosopher) of his own making: adding, that glory consisted in the virtues of the mind, The glory of virtue consisteth in the mind. not in the gorgeous show of external pride (chief expressed) in the delecate sight of costly attire. Touching which Pomponius Mela a notable antiquary writing amongst many things of the regiment of the great Chaam speaketh of certain Infidels given to the bloody exercise of war, Infidels delighting in blood may reach us temperance. They abhorred pride punished it with banishment. and greedily lead with an intent of all ignomeous endeavours, that whatsoever he was, that amongst them ordered his estate, above the ability of his calling, should (as a chief offendor) be reputed an exile from his native home, and ever be recounted ignoble, both he, and the rest of his kindred, and posterity for ever. Phraortes a King of the East-Indies bend to the cruel execution of the sword, The reverent conceit of their feigned gods. gave (notwithstanding) such reverence to the senseless opinion of their gods, that (having plenty and store of gold, and precious stones) he ordained that none should be therewith adorned, but the Images which they did adore, They adorned their images with gold refraining to wear it themselves. They advanced their ignorant Idols before any oath private pride. ascribing it to the honour they ought their gods, & the humility of their own disposition (though otherwise led with an ignorant spirit of senseless ceremonies) not unlike to this were the customs of the Caffrani, who carrying their Gods called Colossi from the temples to their sacrificing altars used to gather all the jewels belonging to their noble men and women, and therewith to deck the deceitful bodies of their honoured Images, debasing themselves, and extolling the ignorance of their Idols. If those men (led with an ignorant spirit of deceit) could decern the unspeakable mischeéfes, the intolerable inconveniences, How odious may it seem that peace dwelleth with strife, honey with gall, and poison with Physic. This strangeness is more prodigious than the monsters of Egypt. and the most hidden hurt held in security, that covertly cloaketh itself in a flourishing common wealth: and by their harms arm themselves to resist such wretchedness. How odious may it then seem unto us which inhabit the heavenly tabernacle, sleep safely under the palms of peace, and enjoy a land flowing with milk and honey, that such weédes (of purpose sown in the land) should thorough self will choke the fruitful sap of other wholesome herbs. Let us but a while look into the condition of such, as thus alternate the course of their country, alienate the manners of our men, and transeforme themselves into shapes, more strange than any monster naturally bred in Egypt. Discover their conditions, A new creation made by English men. Studious in secret mischief. and you shall find them such as abhor nature, and her divine creation, & seék by some new found art to Italianate the course of their new led life. These Machavillians, studious in their destruction, & men seeking snares to entrap the health of their own souls) undermine by policy, practise covertly, cloak cunningly, and willingly would confound all quickly: The policy of wisdom and the wariness of justice. But that wisdom espieth & yet dissembleth, justice decernes, and yet defers, till further proof bring these new found people to behold a massacre of their deciphered purposes, and discovery of their hoped intent. But setting this aside, They gaze in their own deformity taking a pride to behold the same. (and tying glasses at their girdles to behold their own deformity) when their often gazing expecteth some show of beauty, give me leave to ask where our English men first learned their Choice of Change, in what Country they have ever beheld the fantastical fashions used, and their own inventions neglected. If in Italy: Italy abhorreth every fashion but his own invention, and scorneth to imitate the folly of other men. We borrow fashions of France lest they prevent us of folly. The happiness of the government contrary to the disposition of the governed. I answer that albeit they are carried away with a vision of vanity, with an external show of glory, yet do they continually keep one stay of state, neither transforming their manners nor altering their demeanours. There external habit continually keépeth one form, contemning others as folly, and preferring their own as infallible. If we say in France, ourselves are witnesses to the contrary, having borrowed of them for fa●ling, least they should prevent us of our intended purpose. View we the Estate of all Christendom, and we shall never see the blessed stay of peace to be the author of dissension, A government for policy to be wondered at, for changeable affection to be laughed at, and a people trained in all virtuous living, & godly conversation, in all heavenly happiness & celestial knowledge to exceéd in vice, to practise uncivil conversation, Virtue loseth her natural strength, by those peremptory practices. & to lead themselves (of purpose) into the darksome pit, & loathed lake of bitter & ignominious ignorance, enfeébled with folly & losing the natural strength of virtue. The Goths notable belli-gods that sometimes inhabited Denmark. The aptness of England to learn the enormities of vice. The great Epicurism of Heliogabalus It was told him he should die a violent death. The rudeness of the ignorant, and Bellygodded Goths that sometimes inhabited these parts of Christendom hath so stuffed England with their Epicurism, and so replenished it with careless cogitations, declining from the proper estate of their natural good that it may be thought that England (in carrying the right proportion of vice, and in imitating the infamous examples of passed times) hath brought more away, and pondered better of their neighbour's news, than any corner of all Christendom, beside. That monstrous Epicure Holiogabalus, that prepared rivers of rose-water to bathe his carrion Carcase to strangle himself, ropes of silk and to cast himself on (when his enemies should pursue him) boarded flowers of beaten gold, who wished his throat so long as a Cranes, thereby to take the large pleasure of his delicate viands may well be termed a forerunner of our careless estate. A fore runner of our estate. Cleopatra the great Epicure in favour with Anthony. The pearl was esteemed in value 50000. l. of our English money. Cleopatra, the Egyptian Epicure, the very miraculous monster of all her sex, dissolved in vinegar a pearl of inestimable price, and marvelous great account, and in glorious pride of her ambitious thought did eat the same. And although her life were strange, and her death worthy to be noted, yet lives she still, and hath left in England some faithful followers of that peerless profession. So excellent may our countrymen be counted in this imitation: The pride of our time exceedeth the pompous show of any Nation. The aspiring of ambition. so learned in these lawless exercises (though not altogether in quantity yet answerable in quality) that neither the vain desires of Midas (whose own wishes confounded his happiness) the incomparable riches of Craessus, (that contemner of Solon) Nor yet the mighty pomp of proud Darius (exceeding in number, & excelling in costly provision) can match the ambition of many english minds who fear not to heap up hills (with the giants) to reach into the secret of the King of Kings, Princes are as Gods. (much less do they then spare to pry into that, which is neérer their view) though in effect ought to be as far from their reaching thoughts the one a Majesty celestial, the other (by nature earthly) treated as God. And some of them (though base by the appointment of Fortune) yet are so puffed with the excess of a proud and disdainful mind, The extreme folly of insolent pride in the base sort of people, and men of smallest desert. Clodius the son to a player in tragedies a notable Epicure. He gave pearls relented to those which supped with him. Some private of new condition exceed the Prince in many things in despite o● temperance. The discommodity of such an inferior condition. They despise such as follow not their steps neither will be partakers of their prodigious exceeding. These men are not company fit for the better sort, but as shrubs groweth in low valleys amongst fig trees that preferring the prodigal humour of their swelling hearts, before the moderate reason of humility, excel the better sort in the insolent cogitation of their climbing desires, Of which sort was one Clodius son to Aesopus a player in tragedies whose Epicurism so excelled the rest of his time (of the same profession) that he would give unto his friends that supped with him pearls relented in vinegar to eat, which noted in him a pride beyond measure, and arrogancy not to be comprehended in the submissive estate of a subject. Have we not now amongst us in England, whose calling is far inferior to their inordinate living, to their sumptuous show in attire, to their prodigality in banquets, and to the proud advancement of their low estate? that take upon them that, which the Prince for modest temperance will refrain? Have we not such amongst us whose attire rather show them to be Monarches then mean men, Kings than subjects, whose minds are neither suppressed with the loyalty of their duty, nor with the modest regard of their mean estate. Have we not many a Clodius that spendeth that vainly and vilely, which might serve (in time of need) to pleasure their Prince, profit their Country, and generally do good to the whole estate? And so far are they therein settled, so firmly fixed, that it is not only impossible to frame any temperance in their inordinate desires but moreover beyond the compass of skill to extirp the least of these enormities, which they nourish in their bosoms. And so basely do they esteem of those which refrain to follow their manners, to be trained in their steps, that it is a common saying amongst them, Aut bibe▪ aut abi, Either do as we do or be gone, Excel as we exceed, or else refrain to keep us company. olives are not planted amongst Okes, Figs in valleys amongst Shrubs, Roses amongst weédes, nor Uineyards amongst pricking thorns, neither are men of virtuous disposition to accompany, the mainetainers of vice. The Ass cannot safety feéd by the Lion, nor the Lamb by the Wolf, simplicity must not inhabit with subtlety, nor innocency, Who joineth two such discords is the author of dissension. The intricate consideration of this strange condition. The monster Hyena a beast in Egypt whose original is unknown to any. Medusae or Gorgon the head of the monster that Persey slew. The cruelty of Hyena. Men seeming to be enchanted. An insolent contempt. with ravenous cruelty. For so loathsome seemeth the one to the other, that who so joineth herein a hope of concord, is the author of an irrevocable discord. It were able to confound a wit well experienced in matters of important gratersie to gather the cause, (without any error) of this secret contempt borne, bred, and fostered amongst most part of our Englishmen. The first original thereof is no less strange, than the creation of the beast Hyena, unknown to our best natural Philosophers, and unto Pliny himself where she breédeth, saving this that her skin in external show being very fair, and her head most terrible to sight, (like the head of Medusae that transformed the beholders to a stone) she would turn her face to a hedge and hiding the fearfulness of her head, with her fair skin entice other beasts about her, when (according to her ravenous nature) she satisfieth the insatiate cruelty of her tyrannous stomach. In like manner these enchanted sort of people (the original of whose condition may rather be wondered at then expressed.) Contemn their superiors because they are above them, their equals, because their insolency brooketh no equality, and their inferiors, because their weighty minds presseth them lower than their estate of itself doth debase them. So that they appear now never content (either with what fortune hath lent them) or their estate holdeth above their desert (according to the new found name, wherein a general price is taken) (Malcontents.) Such a preposterous condition to boast of, and so brave a mark to brag of, as those that carried the titles of the Babylonian strumpet written in their foreheads. The marks of the whore of Babylon. One that boasted of robbing the Temple of Diana. miserably punished. Or he that rob the temple of Diana and came into Thessaly to boast thereof, where without any regard of commiseration, or pitiful mercy, he was taken, and racked in irons, with the unconquered force of wild horses, (as well deserved the report of his heinous offence.) Would we not deem him mad that having (of purpose) offended the law to the intent he might be punished, would come to the Magistrate and boast of his injurious arts How may we otherways say of it, How vain a thing it is for men in an external pride of vain glory to boast in their vice. when infamy, and external reproach is written in one's forehead (in outward ostentation of vainglory) he doth present himself to the public view of every one, and thereby express himself to be the man that taketh an especial pride in the fairness and beautiful prospect of his fine stature. The pride of folly. They may rather be termed mad contenders, than Malcontents. Some men by gazing to avoid peril do wilfully run into danger. These mad contenders, rather than Malcontents. May serve as glasses for us to gaze in, to behold the deformity of the like shape in ourselves. When no doubt some Narcissus not respecting the peril of the prospect, will not stick to fall into danger to embrace the fame. But mee thinketh that some faint Echo redoubling the foolish sound of some spiteful speéche●, beginneth to play with my shadow, and to display the deformity of their own substance, because of the diffused course of my enterpriced exordium, & (with Lysippus) mending Minerva's eye will (with a chip) put out their own eye. But for that I will not offer the least cause in any upright mind to make the smallest pause. Some make faults in finding faults. I will first (to avoid the tediousness of every clear judgement) expressly declare the first point wherein the English man imitates the condition of an Ape, The mind excels the body therefore the pride of the mind is worse than the pride of body. and so consequently proceed to the remnant of my whole discourse. First because the pride of the mind exceédes the power of the body, And that setrete ambition proceeds outward ostentation, I will search the depth of such hollow hearts (and as I may unfold the secrets thereof) making the same manifest to every upright eye. First ambition (from the beginning) through out all ages, The danger of pride and ambition. Ambitton like unto strong poison. and in every estate, from the mightiest to the meanest, from the greatest to the smallest, from the highest to the lowest, from the head to the foot, hath been the utter overthrow both of the one and the other. For as poison dispersed into the veins taking hold of the heart killeth without remorse: So ambition scattered in a common wealth, and dispersed through the whole body thereof, taking hold of the chief member, destroyeth the whole body, and killeth (without care) the fatal life thereof. Climbing minds would reach to heaven, and compass impossibility. Those climbing minds whose arms would reach to heaven and whose thoughts are stitched to the stars, are these men that like poison disperse themselves in the veins of the common wealth, & feign covet to desire that which they cannot aspire. The first fall from heaven was through pride and ambition whose busy hands having sown their seeds in England to sprout & spread amongst the wholesomest herbs, The first fall from heaven was through Pride▪ Some of their cursed seed from the beginning sown in England. and sweétest flowers keep us from that place, from whence they fell for there intolerable pride. Oh ambition the nurse of mischeéfe, the fosterer of vile dissension: The ruin of cities, the overthrow of common wealths, the disturber of all estates, and the final confusion of all peaceable governments. Plato called the divine philosopher was notwithstanding reproved of Dyon for his pride. Plato the Philosopher wondered at for wisdom, and admired for his doctrine, in so much that he was called Divinus ille Philosophus, notwithstanding of the wisest was as much rejected for his pride, and ambition. In so much that Dyon meeting him at a triumph wherein was used the exercise tilt and tourney, and beholding the courageous stomach of the fierce palfreys, foaming on their stamping bits, said unto him, Plato thou wouldst have made a notable horse, thereby noting the pride of his disdainful mind. Damocles that was wont to give his mind so studiously to philosophy, The strange Metamorphosis of Damocles by reason of pride. that his maid was said to put meat in his mouth, (for that he would spare not so much time as to feéd his own weakened body.) Not withstanding having a while lived in the pompous court of Dionysius became so proud, that whereas before he would not eat for the studious love he bore unto philosophy. He now would not study for the unsatiate desire of pampering with delicates his forgetful body. The court of princes is the ●ource of virtue. O strange condition of men, when the court of princes, which is the pillar of virtue, the sword to cut vice, the stay of justice, and the axe to hew down each start up stem, should (by the inferior minds of some suffered underminers) be made the author of all pride and ambition. Spiders suck poison where the Bee taketh honey. These spiders that convert so sweet a flower to poison, turn honey to gall, would be shaken from the stately pillars of a Prince's dominion, & not be suffered to build their Nests under their Noses. The pompous pride of the Persians hath ever been so plagued that the condition of their estate hath oftentimes been transformed into the authority of forraygne Rulers. The pride of the Persians plagued by transforming their government into foreign States. Croesus' esteemed his riches the sum of felicity. Craessus whose wealth hath been wondered at, and whose riches yet remaineth in the mouths of many. Not giving ear to be guided by the wisdom of Solon, but trusting unto the vanity of his riches, proudly boasting that, to be the sum of felicity, was amidst the ambition of his abundant wealth, taken prisoner by Cyrus, when he confessed no man to be happy before his end, and that virtue consisted not in the abundance of riches, but in adorning the mind with precious wisdom. The mockery of Midas cannot out of mind, The foolish ambition of Midas in wishing that all that he touched might be turned into gold. whose pride, climbing above any mortal wish (or regard governed by wisdom) was choked with the pride of his own desires, and led to a Massacre, whereas his folly had pretended the Instrument of his own death. Have we not many a Midas, that (led with an ambitious desire of superiority) desireth that which may destroy himself coveteth to climb Heaven, Phaeton in ambition coveted to guide the Chariot of the Sun with folly overthrew him and his pride. when the Clouds conspire to ruin his overthrow. Is there not (nay can there be without such) as would guide with Phaethon, (though they see the peremptory estate of present destruction before their careless eyes (that would fain rule, that which beseémeth them not to govern) reign where rain conspireth (in justice) to drown their desires? Would either such were not, or such might be abridged of their requests before they desire to rule. Princes have long reaches, and (with all) eyes at their finger's ends to look into those Climbers, The sacred judgement, & sparkling sight of a Prince. and with the policy of their divine wisdom, (sent from their first institutor) will suffer till such shall be eye witnesses of their own blinded disposition & beholders (with clearness) the deformity of their aspiring minds. Dionysius his pride exceeded the type of a king because he exalted himself above God. Dyonisius, whose pride exceéded the rest of his time, (though endued with the sacred Type of a king,) vizegerent unto God himself) was so swollen with the abundance and superfluous surfeit of ambition: that (in his Throne, advancing himself, above the immortal Deity, & attributing the religious nature of his estate to his own desert, as one able to sustain the precious weight of immortality) had suddenly in vision appearing over his head a sharp two edged sword, The dangerous care of a Kingdom. the point hanging downward to his Diadem, fixed by the slender hold of a hair, whereunto was annexed an Angel ready to cut the same, and to put Dyonisius into the fearful cogitation of his present estate, A sudden fear causeth an unexpected remorse. who espying the danger thereof suddenly starting from his Chair confessed his estate to be as a God yet governed, and guided by the imperial Diadem of the King of Kings, whose Majesty is (matchless) without equality, or beyond the compass of humane capacity. Prometheus' hanged against the Sun for stealing fire from heaven, Well may that be weighed of Prometheus though (borrowed from the fictions of former heathenish people) whose proud ambition extending beyond the compass of his then estate was rewarded with the justice of a miserable end: for presuming to steal fire from heaven he was hanged against the sun with his eyes opposite to the same, & a Vulture continually gnawing his liver. Deriding spirits esteem Poetry folly, where it morally expresseth the danger of every vice. Well may this Paradox serve in an upright, and judicial mind, (that corrupteth not with a deriding spirit the meaning of such moral virtue) to admonish those privy spyers that secretly search into Prince's matters, and presume to gaze into that which (with the Wolf) by looking into the lions den may cost him his skin. Theban Dyrce for his ambition turned to a fish by Diana. Dyrce of Thebes for pulling down the Laurel, which Diana consecrated to virginity, and for mumbling unreverent words against his majesty, to reward her presumption, & to charm the proud tongue that uttered her ambitious beauty (had it not been corrupted with ambition) might have pleaded in her behalf (if it had not seemed so faultful to the Goddess.) This secret lurker like the poison of Aspis, Ambition lurketh secretly like the poison of Asps. England for Israel, London for Bethlem, jewrie the political seat of judgement. The monster Cocoplebis breedeth in the side of Nilus whom when she beholdeth, is deprived of life. Whereunto the ambition of some English men may be compared. The English man like an Ape decketh himself with every foreign refuse. Ebulum cureless poison. this open Sepulchre to swallow men's souls, this pretended mischief unprevented, those deadly Seeds sown in the flourishing fields of England, (to bring cockle amongst Corn, Thistles amongst Figs, and Thorns amongst Grapes.) Buildeth his bowers even in the bosom of Israel, in the streets of Bethlehem, and in the judgement of jewry, the place appointed holy, the native seat of our Saviour, and the cherisher of well instructed souls. For as the monster Cacophebia (breéding by the side of the sweet fountain Nilus) depriveth a man of his life at the first view: So do these secret monsters, that roar with out tongues, conspire without hearts, climb unseéne, and whisper unheard, (leading their lives in elect places, and choosing their habitations in the perfectest paths) deprive their abettors both of life, and soul: Life, as touching the state of their mortality: Soul, to bring a deadly hazard of that which hath been gloriously created immortal. Heérein doth the Englishman (Apelike) decketh himself with the deformed quality of every foreign refuge, when thinking with their counterfeit colours to paint his face, and to make it seem fair in external shows to deceive the slight sight of the blind, and ignorant, he killeth himself with the poisoned juice of their black, and venomous Ebulum. Ambition ransacketh the liberty of his own soul. Ambition climbs to fall. Such is the nature of ambition, that who so borroweth the same, from a stranger, or by corruption of manners, permits it properly to creépe into his heart, he ransometh his life with death, and ransacketh the liberty of his own soul, by the tyranny of his proud and ambitious thought. How senseless is he then that climbeth to fall, Ambition gnaweth men's souls like a secret worm. casteth a stone against hard walls to rebound upon his own head,▪ slaughters himself with his own sword, and desireth that whose subtile success worketh his own speédy overthrow. Like as the raging tempest of the swelling Sea, doth devour the banks of earth, by often beating on the wasting shore: Humility standeth steadfast like a Rock in despite of ambition. so doth ambition (like a gnawing worm) secretly conspire ruin, and overthrow. Rocks stand and are rocks, reeds perish with every blast of wind. And though the Cedar be shaken, yet it falleth not. Though humility bend, yet it breaks not. Humility standeth like a watch tower to arm the soul against privy conspiracies, secret underminings, and alarumes of falsehood: under the pretence of golden flattery. Ambition like a Tiger. Where subtlety sleeps, humility watcheth: where ambition builds, humility undermines: where pride insolently contends, humility lovingly ends. Humility (with the Pelican) cheérisheth her own with the dearest blood. Ambition (with the Tiger) killeth what it breédeth, and with the Uyper gnaweth the bowels of his first original. Ambition covets to hurt before it can hurt. The perfection of England purged from some impurity These enchanted charms, these greedy harms, that would devour before their untimely birth doth bring them tooth, that would tear before their tusks are sharp. I wonder not at all from whence they first sucked their poisoned sap. England (whose perfection hath been of late purified, by the means of a cunning Minoresse, and the metal purged, from the Mossy dross that had almost overgrown the fertility of that pleasant soil) doth not naturally afford, the strangeness of these strange confusions, whose perfection (like a celestial Lamp) doth illustrate all Christendom. Whose beams borrowed, from the saving Son of our eternal God, Medes sowed by some skilless Gardener. doth dazzle the eyes, and astonish the hearts of the beholders. But that some skilless (or rather wilful) Gardener hath gathered plants from some foreign plots, and rashly set the same to sprout in the soil of Thessaly Tempe. The slips whereof are slipped into the hearts of many hollow, and empty vessels, wherein is neither contained the seat of virtue, nor yet the smallest spark of that light that kindleth all faithful, and loyal hearts. Hence cometh it that the manifest mischeéfes, and published impiety of other Countries is dispersed in the flourishing field of our English happiness. In these disordered devices the Englishman imitates the condition of an Ape borrowed from other countries. Herein (Apelike) doth the English man imitate the disordered devices of foreign enormities, and follow the footesteéps of every beaten path, though the indirectnes of the way (together with the unknown success of other secret snares) bring them to an unexpected confusion. The next imitation in our English use, is in external show of pride, in so much that no outward corruption to maculate the perfection of manners is used any where, The next imitation. but it is taken up for a singular conceit & practised for a peerless purity: A preposterous conceit of a new kind of education. so far that neither his education is accounted excellent, his parentage from any high descent except he be estranged in the disguise of some new found form, in the frame of some fine fashion, masking (with the Apes of Egypt) in the golden habit of some unknown condition. Mistake not my meaning, neither misconstrue the intent of my invention: for it is not any part of my mind, to disallow the commendable quality, and the excelling ornament of strange languages, The commendable quality of languages. or to find fault with the industrious practice to obtain any foreign cunning, Mechanically used a virtuous Art morally professed. Then should I pull down that which I seem to build, and under pretence of suppressing vanity extirp the props and pillars of virtue, To disallow languages were to maintain vice. and in show to extinguish the light of every corrupt condition, take away that comfortable oil that by his precious nature lighteveth the lamp of virtue, blazeth the perfection of pure endeavours, and kindleth the small sparks of noble, and virtuous thoughts. For how is virtue maintained but by the sweet comfort of knowledge, Knowledge 〈◊〉 the chief maintainer virtue. by the nourishing sap of experience, and from whence doth that worthy spring cherish and feed his crystal streams, but from the flowing head of sundry, and several languages, whose copious phrases, and whose increasing sincerity of picked sentences, disperseth itself into the understanding of the diligent regarders. This is not the flower from whence this festering poison is taken, but from the springing weéde of external spotted pride. Compare we the general nature of passed times with our own present estate, Maintainers of pride for ever punished. wherein we shall find an infallible punishment of the maintainers of pompous pride. How glorious was the estate of our forefathers in the first creation before they knew their own nakedness, which divinity God did adorn them as with a sacred habit of his own fashioning. But now neither is the glory of that holy intent remembered, nor the content of former examples followed. The brutish nature of heathen men, whose God was an Idol, Heathen men abhor that pompous pride which we honour. and whose minds never reached with any thought the secret nature of heaven, have ever hated that pompous pride which we honour. And nothing hath ever seemed more odious unto them, than excess either in Banquets, in Bellychere, or in decking their mortal Carcases with precious ornaments of unspeakable pride. Was not the pride of Darius (though a Monarch) and therefore privileged above mean men, The pride of Darius a Monarch of Persia. the very first step to his own utter confusion? For when his glittering army, shining with gold, his barbed horses plated with gold, and Crystal, his Chariot shining with sapphires of inestimable price was brought before the scattered company of his enemy Alexander, He was slain by two of his chief Counsellors. he was overthrown, and all his army slain, himself at last murdered by two of his chief counsellors. Sardanapalus his monstrous effeminacy in wearing the habit of a woman. Sardanapalus another of the same sect, and a Monarch of the same regiment, was deposed by Arbactus in his effeminate attire transforming his shape from a man to a woman, and afterwards beholding the deformity of his then estate by disguising himself with the attire of a woman, sacrificed himself and it, burning his pride to the consuming dust of Ashes. If these Monarches, whose authority might dispense with the smallness of some slender fault be thus punished, One crime deserveth one punishment without respect of the person if these pillars of a state, be torn and committed to the fire, what shall the meaner sort, the weaker props be done with: No doubt the impartial wisdom of both their judges doth determine for one crime, one punishment, for one fault, one favour, neither respecting the person, nor the trust of authority. That Martial mirror of all prowess, Alexander the Trophy of Macedon committed murder in the Priestlike attire of jupiter. and warlike affairs, Alexander the great, the pillar of that state and the Trophy of Macedon, where in his pride he adorned himself with the garment, and Ephod of the Priest of jupiter, esteéming himself in power to be his own natural son: proceeded so far in his Priestlike Royalty, that being reprehended of Clitus his dear friend and Counsellor, He killed his friend Clitus. for that his extraordinary advancement stretched beyond the authority of his Kingly government not being thereunto elected, his pride no longer permitting that supposed taunt, suddenly murdered his faithful Clitus with the bloody thirst of his unsheathed sword. Yet at the length considering the same so loathed the detested manner of his former face, that he would in revenge of himself (had he not been stayed) most unnaturally killed himself, He afterward would have slain himself. and spilled his own blood, being a Monarch that hath left a remembrance of valour to all posterities to whom both lineally from himself, and to others both ears and eyes, the report and sight of his prowess hath been uttered. This famous and excellent Prince (whose nobleness almost what Region hath not felt) was so besotted with the sensual deceit of maintaining his present pride that forgetting of himself, he went beyond the Majestical limits of his Princely heart. The Care of Kingdoms whose superior authority every inferior capacity, and estate (maintained by a submissive condition) cannot conjecture, Pride is the subversion of Kingdoms. hath no greater an enemy than this subtile snare of pride which Satan layeth as a beautiful bait, and entrapping engine, by glozing deceits to deceive men's souls. Pride is laid by Satan as a beautiful bait to deceive men's souls. Not unlike to a monster in Egypt, who having one foot by nature framed like a Duck, and the other like a Dragon, used to the water the fair dissimulation of the one, that he might the better satisfy the greedy disposition of the other. This fair offence therefore (devised by that enemy to humane souls) is beautiful to deceive, and greedy to bereave colouring with the Crocodyle under enticing tears the tyranny of his damnable effect, & singing with the Sirens sweet songs to cover and cloak the falsehood of an irrevocable mischief. Be wise therefore with Ulysses to shun those enticing suares, and foreseé with providence the pernicious deceit of this cunning Crocodylisme. For what kingdom hath former ages whereof we are care witnesses (though not eye beholders) left a memorial for example sake unto our forgetful minds, The fruits of pride. by confusion brought to extirpation, or ruin, but the same hath been wrought by proud and ambitious government. Babylon a place sometimes blessed (thorough pride, Babylon destroyed through pride. & by reason of their ambitious thoughts) was so utterly left waist & void of all famous and sumptuous building, that were before the walls were wondered at for strength and fortitude. Now not one stone commends another's strength, being knit in unity, but all decayed, and scattered lie in heaps. Syracuse a part of that famous Isle Cicilia: a City wondered at for beauty, The fall of Syracassa a famous City through pride pomp, and sumptuous show in building, whose situation was such, that the Sun all day did shine upon the same, and in the midst the Moon did yield her light, thorough pride did fall, and in the night of their bravery unexpected of the inhabitants were made a slaughtered prey unto the barbarous enemy. Demosthenes that worthy Grecian Orator and the lamp of Athens thorough out all the course of his Orations which he made before their learned assemblies, and grave audience, for admonition above all did use this chief persuasion: Citizens beware of pride, a worm whose biting breédeth death, yet is not felt before death. And sooth to say Athens had never Eclipsed her shining glory, The glory of Athens eclipsed through Pride. perfected with moral study of virtue bright with wisdom, and knowledge, and continuing his light with a lasting nourishment of learning had it not been by reason of this vile and darksome pride, darksome (I term it) for that it clouds men's thoughts, that as they would they cannot see their own deformity. Democritus laughed at men's pride. Democritus continually laughing at the fickle disposition of men's folly, derided nothing more than their pride, as the chiefest mark of their vanity & the line whereby they direct the course of their godless life. Heraclitus weppe at men's Pride. Again, Heraclitus whose contrary disposition of weéping bewrayed a wailing of men's senseless souls, did use alone to lay his body down, and on the earth would thus bewail their state. Oh Earth whose senseless disposition hath more sense then humane, to thee I will complain of their folly, and to thee (for that thou best regardest me) will I bewray my very secret thoughts. Whether run men, thus headlong in their sin, as though their souls were puffed up with pride? England's imitation of every base invention. With pride Earth are men's souls resolved to live, and thus bewailing of their vanity in tears, he did express the love of his fervent affection, chief exclaiming on their haughty pride. Then England blush at thy own folly, The imitation of Nabuchodonozers Pride. that thy pride (borrowed from every baste inferior climate, neither governed by any religion or virtue, (the chiefest marks to know a perfect soul, immaculate from blots of filthy pride) should make thee so brutish, as with Nabuchodonozer, to be transformed to a savage beast. Let neither Venice (whose vanities presents a world of woes): The vileness of the Venetians. The Pride of France. France, whose pride exceédes the Persian Monarchies, nor any foreign Nation whatsoever, hew down thy flourishing tree, and make thy beauty an habitation of wild fowls, and birds of the air. Well might this point be seem so large a discourse, as neither the time, nor opportunity of study can unfold. But this I say with Solon, who beholding the people securely living in all sensual lust, and greedy appetite: burst suddenly into this abruption. Death, death, oh death: for every one must die. Supposing that Oration sufficient to talk of nought but death, where he saw nothing less than death to be respected. And notable is that of Philip of Macedon, The wisdom of Philip of Macedon. who knowing his own frailty to be such, that security would have domination of his sinful soul, hired one in midst of his banquets, pride, & shows: to cry to him Philip Memento mori, remember death, the end of thy jollity If Solon thought his Oration both pithy, and wise containing nothing but an exclamation of death, Solon's oration contained nothing but a memorial of death. being to admonish security to vigilancy, unwatchfulnes to wariness, prodigality to temperance; sensuality to simple hospitality. If Philip a Monarch whose memorial virtues are yet in mind, thought it sufficient continually to be admonished of death. Philip, for sensual living, was continually put in remembrance of death. I hope I shall neither feéme frivolous, nor to incur the condemning of Herculis Cothurnos. If I proceed some what farther in this necessary point, more dangerous than any mortal death, because it toucheth the immortality of the soul, the most precious part of man's creation. There is yet another part more preposterous than this, another sort that practise pride. and though it seemeth less because the practisers are weaker, and therefore the less able to withstand the power of vanity: Yet view it and find it as an unremovable Rock in the midst of the Sea, for every passenger to avoid the fearful danger thereof. Caterpillars cleave aswell to the small twig of the rose, as to the bough of the Ash. Caterpillars cleave aswell to the tender stalk of the Rose, as to the tough branch of the tall Ash: Hiss not Adders where birds sing? Crook not Ravens where Doves feed? Roars not the Lion where the Lamb grazeth on the green and springing grass? Even so in the honourable sect of women (honourable I term them because they are the heavenly creatures of God) consisteth in some of them the Leopard like spots of permanent and black vice. A new kind of pride in some women. And wherein more than in this infectious pride, in disdaining the tapestry of beautiful nature, and clothing themselves with the trumpery of ridiculous art. The meanest would compare with the highest. In so much that every shrub would be as high as the Cedar, every bramble branch out with the Oak, and every Thistle borrow the leaves of the green Laurel. How fond and besotted were he that in his Garden having Bay, and Brambles, Palms, and Thorns, because the beauty of the one cannot match the unsearchable virtue of the other: The oversight of this kind of pride Would find out some artificial mean of painting to counterfeit the one in beauty comparable to the other. When nature maketh this perfect, excellent, beautiful and majestical, that imperfect, vile, deformed, and base in every point. If the German that painted every Nation in his natural form, The german painter. (as far as art could reach) and made the english naked, because he knew not of what guise to make the changeable variety of his attire: lined now as sometimes he did, I imagine that he would paint the disguised form of many of our women with out skins, If he lived now, he would paint out women without skins. for that (in derision of Nature to scoff their Creator) they find out artificial skins to cover any accidental bleamish on their Faces. A derogating from the honour of God, & abrogating impudent shame to their modest Sex It is a wonder more than ordinary to behold their Periwigs of sundry colours, The monstrous pride of some women. their painting Potts of perlesse perfumes, their Boxes of slibbersauce, the sleaking of their Faces, their strained modesty, and their counterfeit coyness. In so much that they rather seem Curtyzans of Venyce, The immodesty of some of our English dames. than Matrons of England, Monsters of Egypt then modest Maidens of Europe, enchanting Sirens of Syrtes then diligent searchers of virtue, these enchantments charm away their modesty, and entrap fools in folly: Bewitcheth themselves with wanton wiles, & besotteth other with these bitter smiles. Oh that England the Nurse of virtue, the wellspring of wit, England which is the Nurse of virtue, is choked with her own Milk. the Foundation of all godly knowledge, should be choked with her own Milk, drowned with her own sweet Fountains, & overthrown with the Timber work of her own hand, that the purest part of her perfect climate breathed into these dainty Sex, in so much that they excel in the pureness of wit, should deform themselves with such prodigious spectacles, & deformed practices whose coats not beseéming the lowness of many of their estates, show themselves to be Apes of Aegyt. These unsavoury toys, The subtlety of these unsavoury toys. these baiting hooks, and these catching nets, used by these fine fishers, are purpose fashioned to take fools, who playing at the bait of swallowed the hooker flying with the net stifle themselves with their own striving. The wilful blindness of men to come into these snares. How strange is it, and how prodigious may it seem, that men contrary to nature (in love with shadows) should seek, by reason of the beauty of every painting sepulchre to bury themselves alive, and for some painted external show, fear not to endanger their own souls. The modest in atrones of Rome when they were occasioned to walk the city streets, their behaviour was such together with the modesty of their attire, The modest matrons of Rome refrain to walk the city streets. but they were rather admired at for virtue, then pointed at for vanity, so far that nothing seemed more odious unto them, then to uncover their faces for every glazing eye, counting it a dishonour to salute any, excepting her Lord and husband: and so much did they hate to gad about neédelesse matters into the street, that it was ordained that every one which knocked at a citizen's door, How odious pride appeared unto them. her husband being not at home, should lose his right hand. So vile was a lascivious life counted amongst them, that it was not only required in a Roman dame to live modestly, The danger of a lascivious mind with the severe punishment thereof. but to be such as none should suspect her honesty. Whence proceeded I pray these gadding feagaries of our English dames but from their decking with unspeakable pride: For being coloured with variety of vanity, & therefore spotted with shameless immodesty then daintily tread they the stones of the street, The immodesty of some women. and display their Banners throughout their dwelling places, to summon the souls of men to the peril of Hell. If wisdom than would a little look into this secret mischief, and with providence pursue the remedy thereof, we should then behold such a virtuous alteration, of perfect modesty (suppressed by climbing pride) such unity of manners, Prudent wisdom may remedy this climbing pride. now containing a dissevering of estates, by reason of monstrous pride, that a man may well term it a secret dissension in the minds of many in studying and striving to exceeded one another in the pompous show of pride. In somuch that it may be thus very well defined. A definition of pride. A secret seducer to deadly sin, an enticer to every enormity, a sour of privy dissension, the author of malice the maintainer of adoultry, the enemy to humanity, the beginner of all mischief, and the conclusion of utter confusion. The maids of Athens were said with the Snails to carry their housen on their backs, The maids of Athens compared unto Snales, because they carried their housen on their backs continually tarrying at home. and that for many causes, in respect that it was ordained none of them should stir into the city, except their feet were bare, and their faces covered, their attire marvelous homely, & their hair in stead of imbrodering, tied up with a rude hairlace, and bound up in a course cloth: whereby the gravity of their counsellors intended, that lest they should seduce with the enticing beauty of their fair blossom, the young men of Athens, These fair blossoms will entice men's eyes. giving themselves to the virtuous study of philosophy, they should either content themselves in their housen at home, or else bar them from pride in going abroad. If such orders were taken in England then, (whereas now the streets flock with lascivious Dames, the dust raised with many a Peacock's plume) there would be keépers vigilantly watching their own housen, Would England were like to Athens. & instructing themselves in the honest point of godly conversation: whereas now, every stage stairs at their folly, & every gallery doth behold vanity, containing the impurity of their imperfection: these Apish toys borrowed from Italian Curtizanes Mistake me not of purpose, These A pish toys borrowed from Italy. nor condemn me not of malice, I am neither so vureverent, nor stoical as to condemn all, or to commend none. For as precious stones in essence all of one name and nature, have notwithstanding some, which in precious estimation excel other, so no doubt are there in England, many modest, wise▪ godly virgins, wives, The difference of women, some excelling in all virtue. & widows, against whose virtue if I should kick, I might be said to reprehend the brightness of the sun for extending his beams as much on the fruitless weédes as on the fruitful flowers: on the filthy dunghill, as the profitable crop of corn. But as the view of their secret poison causeth me to mislike the one, so the bright show of shining virtue, in duty compelles me to commend the other. Of which sort there is one as the Phoenix, The Phoenix of the world. endless in glory, and matchless in mortal majesty: At whose illustrate Lamp may our foolish virgins borrow oil, & by he light direct the course of their life, Elizabeth, that bright and illustrate Lamp. thither where her name is already eternised, to bear a light before the holy lamb: But mighty jehova let thy servant yet live till she guide to thy tabernacle, her flock of Israel. Stand still her candlestick, and lighten all the earth, that when she goes, we may for company sing hallelujah to thy majesty. Now give me leave a little in few lines to conclude with an exhortation unto all estates, An exhorting conclusion. and permit me to say with Bias: Oh men bewitched, whether wander your minds shut up in closure of vile vanity, encompassed with ambition, ready to yield your soul's slaves unto wretched sin, whether (I say) as Pilgrims wander you? Fear yeé not to fall climbing so high? Shame ye not to sin when every one beholdeth your deformity? Is your perverseness like the Indian colour, never to be altered? Is your vile imitation endless? Then is the wrath of God remediless. Let every one common with his secret heart, & search the secrets of his inward soul. View every one the deformity of his own state, then shall we find such wilful blindness, groping in the light as if it were dark, and delighting in darkness as if it were perfect light. Foreseé I say, for shame I say foresee, the danger of the fiery sword (that sometimes hung over the fair Hierusa●em, the city of our God) prepared unawares to cut our throats. Oh England, nursed with Milk, and honey, fed with Manna: why staruest thou having such plenty? or why fliest thou from him which seeketh thee. Gather your wandering flocks together, on the mounts of Olivet the place of peace, and sing the praise of your everlasting God, sing Zion, your God is a God of peace in time of peace, a God of war in time of war: whether peace or war, gracious, benign, and merciful is he. Call on him in peace, worship him in war, and glorify his name world with out end. FINIS.