Theatrum Mundi, The Theatre or rule of the world, wherein may be seen the running race and course of every man's life, as touching misery and felicity, wherein is contained wonderful examples, learned devices, to the overthrow of vice, and exalting of virtue. whereunto is added a learned, and marvelous work of the excellency of mankind. Written in the French & Latin tongues by Peter Boaystuau, and translated into English by john Alday.  
¶ IMPRINTED AT LONdon by H. D. for Thomas Hacket, and are to be sold at his shop in Paul's Churchyard, at the sign of the Key.   

¶ In praise of the Book.  
LO here the branches fresh and green.  
Lo here dear Friend the race  
Lo here, the path is to be seen  
through which mankind doth trace.  
The final scope, the total end,  
the wandering steps wherein  
Humanum genus seems to tend▪  
his pageant to begin.  
Most like a Theatre, a game  
or gameplace if ye will,  
which royally doth bear the fame  
approved by learned skill.  
Through bliss, through joy, through smiling fate  
commixed with care and woe,  
Now placed aloft in Princely state,  
and strait brought down as low.  
By hap, mishap, or hapless haps,  
compared to a shade,  
Or flower of the field, which claps,  
or heat doth cause to fade.  
For as the youthful wights assay  
their parts on stage a while,  
And lavish tongues from day to day  
with time doth them beguile,  
So that at last their pomp and pride  
their filled speech hath end,  
None otherwise away to slide  
our crooked limbs do bend.  
The chiefest Lamp or glistering Star  
whereof described plain,  
Surmounting others all full far,  
herein thou mayst attain.  
And thus with Tully's work I fine,  
placing this learned Book  
Condecorate with Muses nine  
a Glass whereon to look.   

To the Right Worshipful Sir William Chester Knight, Alderman of the City of London, and Merchant of the Staple, john Alday wisheth health to the pleasure of God, with most happy and prosperous success in all your affairs.  
AMONG all the Learned & worthy writers of our age, (worshipful Sir) there is none to my judgement more worthy of perpetual praise than those which have most learnedly philosophied on the misery of man (those I say which contemplating & beholding the calamities of these days with the corruption of man kind, have not feared to set forth the lives & livings of all estates (to this end) that in reading & hearing their miserable life and wicked conversation, they be the sooner moved to detest and abhor the same, and cry out with the Prophet David saying, I have sinned Lord, and thereupon amend their wicked ways. Among the which the Author hereof named Peter Boaystuau, hath most worthily set forth this present work, not only in the French tongue to the profit of his Country, but first of all in the Latin tongue to his perpetual and due praise, and to the profit of all Christian Countries and Nations. Wherein he hath most learnedly set forth the corruption of all estates, so that those that read this present book, can no otherwise do but be ashamed of their unjust dealings. Moreover lest that man should despair of his salvation in reading this pitiful Metamorphose or Tragedy (knowing themselves culpable) he hath most worthily set forth the dignity and excellency of man, showing him how much more in excellency he doth excel all other creatures whom GOD hath created and made. So that this is in sum (Right Worshipful Sir) the effect of this rude translation, the which I thought good to direct unto your worship, and so much the rather because of your ripe judgement and perfect knowledge in the French tongue, the which as it is well known to be uncomparable, so are the rest of your most godly virtues, wherewith nature hath endued you as a worthy and grave counsellor to this honourable City of London. receive therefore I beseech you this my rude translation, and it accepting in good part excuse my rash enterprise, esteeming it as a zeal of my good will, the which most worthily unto your worship I have directed.  
Your daily Orator john Alday.   

To the Right Excellent and Reverend Lord and Prelate, my Lord james of Betoun, Archbishop of Glasco, and Ambassador of Scotland, Peter Boaystuau wisheth health, and perpetual obedience.  
MY good Lord, certain ancient Philosophers have made marvelous complaints against the ingratitude and misknowledge of man, for that he never entereth into his own conscience, and considereth not his own proper nature, although that his industry and providence be so great, that it spreadeth all abroad. In such sort, that neither the compass and largeness of the Earth, the violence nor deepness of the Seas, neither the amplitude and spreading of the Air, neither the burning heat nor distance of the Sun, neither yet the course or revolution aswell of the Clouds, as of the Firmament, can retain or hinder the celerity of his Spirit, but that he will seek & know the nature & resort of all that is contained in the universal world. The fury and rage of the wild beasts he tameth and mastereth, and he only remaineth without bridle or snaffle, by his diligence and promptness of wit, he hath described the properties of herbs and plants, the secret virtues of stones, with the calcionating of mettles. And notwithstanding man is so masked and disguised, that he knoweth not himself. He is the Herald, beginner and foreshewer of things contained in the circuit of this world, and yet he is blind and dumb in his own doings. He foreseeth and discovereth the nature and property of the Elements, he reformeth, ordaineth, compasseth and weigheth that which is seen under the concavits of the Skies. And nevertheless, man in himself is as one confounded and overcome. In consideration whereof (my good Lord) I have unto him addressed this Rule, by the which he may contemplate and advise, without being drawn beside himself, his infirmity and misery, (to the end) that making an anatomy or foreshowing of all the parts of his life, he be the sooner moved to detest & abhor his vile and corrupt living. And if we would be equitable judges of humane actions, what is this world, any other than a Rule, circle or compass, where as some play the handicrafts men, & of base condition, others represent Kings, Dukes, Earls, Marquesses, Knights, Barons and others constituted in dignities, and notwithstanding, assoon as they have laid down their maskings and disguisings, and that death cometh, which maketh an end of this bloody Tragedy, than they know themselves to be all men, and wretched sinners, and then the Lord God which is in heaven, laugheth at their foolish enterprises, and vanities, as witnesseth the Prophet David, yea with such a dreadful laughter, that he maketh us quake for fear, and the earth to shake. Man then (in my judgement) is subject to an infinite number of miseries and calamities, in the which he is wrapped in from his birth even to his grave (wherefore) seeing this pitiful Metamorphose, & also his excellent degree of honour, which through his perfectness and insolent life he shall obtain, he is constrained to wish and desire heaven, yea to sigh and cry out for it, as the place of his first original and birth. Which is in sum (my good Lord) that which at this present I do offer, consecrate and dedicate unto your Lordship. Although that I must needs confess, as the verity is, that in consideration of your virtues, integrity of life, sincerity of manners, to the knowledge that your Lordship hath in all good disciplines, as well divine as human, to the rigorous assaults of fortune, the which you have vanquished and overcome by your merits as well in the public weal of Scotland, as in our Realm of France: the memory whereof is so great, that it spreadeth all over Europia. It should therefore be more decent and comely to honour your Lordship with a Rule of triumph and honour with the which the ancient Romans were accustomed to celebrate and elivate the memory of those that had profited their native country than to present you a Rule of miseries, such as I have here entitled, with the which your Lordship I trust will be contented, hoping for some other work of mine better laboured and polished. Which I pretend by the help of God, to treat on in another tongue, and that shortly shall come to light under the protection and favour of your divine virtues.   

¶ Peter Boaystuau to the Reader health.  
GEntle Reader, suddenly after that I had made offer to the traduction of Chelidonius, and with other fair treaties of mine invention, being advertised how willingly thou hast received my works. Therefore I thought good to gratify thee with a greater thing (being pricked forward by) I know not what needle of virtue to fly more higher, and to set forth some certain work of more weight and labour. So that after an infinite number of divers and sundry things meet & necessary. 
The Author doth intraduct the City of GOD in our language.  There was none to my judgement more worthy for a Christian weal, than this chief or head work of Saint Augustine in his City of God, wherein he hath reared such a furious combat or fight against the Ethnics, that with their own armours he hath vanquished and overcome them. In consideration thereof, I have boldened myself to lay this farthel on my weak shoulders, hoping by the grace of God to set it forth & bring it to light in our vulgar tongue, with such a facility that it shall serve for a buckler, against the incursions of an infinite number of sects, that are spread this day throughout the world. Now therefore I leave thee to judge how many Authors I have turned over, Greeks & Latins for to bring this my enterprise to his desired effect, the reading of which Authors hath not been staked nor letted. For besides the great comfort that I have had in them, for to open the meaning of my Author (which of itself is very dark and obscure) I have drawn out an other fruit and particular profit, for of all their best sentences I have founded (this Rule of the world) which now I do present to thee (gentle and loving Reader) assuring thee (to the end I will not defraud none of his glory) that I have left no Author sacred or profane, Greek, Latin, or in our vulgar tongue, but that I have bereft him of a leg or a wing, for the more sounder decking and furniture of my work. In such sort that if thou wilt impose this work a rhapsody, collation or gathering together of divers authorities, thou shalt do it no wrong. The which I have enterprised so much the more bolder than such matters (which are almost anatomies & foreshowings of vices.) It should the rather treat by grave sentences and examples of our Magistrates, than by any other style. As touching the rest I am assured that certain dainty or delicate worldlings, will avouch, that there is in this work, I know not what worthy to be read, but that among these sweet Roses, there are many other things, sour, severe and bitter: but such galled horses that fear to be touched, and that are so ticklish in their affections, that they would feign have liberty for their wickedness, and that defence were made that none should correct or admonish them of their ill doings. I beseech them before passing further that they will behold with what authority and rigour the ancient Fathers, as S. Ambrose, Saint Jerome, Saint john, Chrisostom, Saint Augustine, Origen, Tertulian, Eusebius and Lactantius, have reproved the vices that reigned in their time, and with what boldness S. bernard writ to Pope Eugenius, and how he withstood the wicked Prelates in the sermon which he made at the Synod of Pastors, and in the. xxxi●j. sermon of Canticles, when as he showed them their vices, complaining of their pomps, and superfluous deliciousness, and in the mean time the poor sheep and flock of jesus Christ remained desert. What thorns were these if they had heard the malediction of S. Peter upon Ananias and Saphira, the which tempting the holy ghost the spirit of God, died suddenly for fear. Let them remember how Saint Paul spoke unto the high Priest calling him filthy Sepulchre. Saint john unto the Publicans and sinners, calling them a generation of Vipers. Let them consider how Epimenideus the Greek spoke to the Candians, calling them cruel and abominable beasts, brainless liars. Let them also consider with what sharp and pointed words Helias and isaiah did reprove the babylonians, though they were two sage and grave Prophets.  
But what just occasion should the holy Fathers have had, ancient Philosophers, Prophets and Apostles, if they had had such a world as ours, which is so depraved and broken in all kind of vices and abominations, that it seemeth to be a place that hath received all the filthiness and purgings of all other worlds and ages. But as for me I will not make the office of censur or reformer of vices, knowing myself to be a man as others, although that sometimes I call them by their name: but with such modesty, that I only rebuke the vices and not the persons. And I do not only discover the abuse of the world, to the end that the simple & ignorant should beware, but incontinently I show the use and remedy for things. And by this means, those that cannot support liberty, and compass of writing. Let them hereafter learn so well to reform themselves, and lead the estate of their life that they be not a jesting stock to others, and to themselves for ever a reproach, knowing that the time is come, that being in this world, as in a field of liberty, we can not so well cloak and dissemble our vices, but the smoke and smell thereof will break out. receive therefore (loving Reader) this present treatise, the which I thought good to set forth in two languages, Latin and French, for to make thee understand that I will not lead the rest of my life, but that it shall bring forth some public profit.  
Farewell.   

The rule of the World, wherein is contained an ample discourse of the miseries of man, likewise of many vices that raingne at this day in all the estates of the world.  
Many Ancient Philosophers, Greeks, Latins, & Heathen, after that they had diligently discerned all sort of beasts, and curiously sought out their manner of living, and conferred their condition and nature with ours, have written, that among all those that have breath, that go & creep upon the earth, there is none more miserable than man. Some more rigorous censures of the works of nature, have begun to blaspheme against her calling her cruel stepmother, in the stead of gracious mother. Others have bewailed their long days, their life, the humane calamities, & have followed their steps with tears, persuading with themselves (as an Heraclite) that no other thing than a very rule of misery, worthy of continual plaints and perpetual compassion. Other by an unmeasurable laughter (like a Democrite) have pursued the vices that reign on the earth: Who, if he were alive at this present, and that he saw the disorder and confusion, that is in our christian weal, should have just occasion to double his laughter, and to mock with open throat. There hath been an other kind, but naturally more strange: which not contenting themselves to murmur against nature, or to complain of her effects, but with a particular hatred, have cleaved to man their like, thinking it a booty or gain, against the which she would lose all the arrows of her wrath & malediction. Among the which, Timon a Philosopher of Athens, hath been the most effectioned Patriarch of his sect, the which declared himself open and chief enemy to men, & witnessed the same in the presence of all, and also confirmed it by effect: for he would not be conversant or communicate with men, but remained all his life alone in a wilderness with the beasts, far from neighbours, for fear to be seen or visited of any, and being in this solicitude, would speak to no man, saving sometimes to a valiant Captain of Athens named Alcybiades, & yet he spoke not to him for any good will he did bear him, but for that he did foresee that he should be a scourge and tormenter of men: and specially because that his neighbours the Athenians had much harm to suffer by him. And not sufficed to have men only in horror and detestation, and to fly their company, as the company of a fierce or cruel beast, but in forsaking them, he sought their ruin, & invented all the means he could to deface humane kind. In consideration whereof, he caused many Gibbets to be reared in his garden, to the end that the despaired, & those that are weary of their lives, should come thither to hang themselves: So that on a certain time when he thought to amplify & to enlarge his place, he was constrained for to pull down those Gibbets, for the easier framing and furniture of his work. And without great deliberation he went to Athens, whereas despitefully he did congregate the people like a Herald that would declare some new thing, and when they understood the barbarous, a strange voice of this fearful and ugly monster, and knowing of a long time his humour, they ran suddenly for to hear him, as though it had been some sudden miracle: then he cried out saying: Citizens of Athens if any of you have any devotion to go hang himself, let him make haste to come quickly, for I will cut down my Gibbets, for certain necessity that I have: so that having used this charity towards them, he returned to his place without speaking of any other thing, whereas he lived many years, without changing his opinion, and ceased not to philosophy the rest of his life upon the misery of man, till such time as the pangs of death began to oppress him, than detesting our humanity, even until the last gasp, ordained expressively, that his body should not be buried in the earth, which is the common eliment and burial for all, for fear that men should see his bones and ashes, but he straightly commanded that he might be buried upon the sea bank, to the end that the furor of the waves might let the creatures to come near: & then he willed that this epitaph recited by Plutarch, should be graved on his Tomb.  
After my miserable life  
I am buried under this ground:  
To know my name make no strife  
O Reader, whom God confound.  
Behold how this poor Philosopher, after that he had long plunged himself in the contemplation of humane miseries, had will never to have been borne, or else to have been transformed into the shape of some brute beast, for the great disdain he had in men's vices.  
Leave we this Philosopher Thimon, making his complaints, and let us hearken a little to this great Emperor of Rome Marcus Aurelius, no less cunning in Philosophy, than in governing of the Empire: Who considering profoundly, the frailty and misery in the which our poor life is continually besieged, said: The battle of this world is so perilous, the issue so terrible and fearful, that I am assured if an ancient man should come forth of his grave, and make a faith full discourse and show of his life, from the hour of his birth until the hour of his death, and that the body should show all the dolours and griefs that it hath suffered, and the heart discover all the assaults of fortune, men would be amazed of the body which hath so much sustained, and of the heart that hath so languished, the which I have proved in myself, and will liberally confess it, though it be to my infamy, but it may be profitable to others in time to come. In fifty years that I have lived, I thought to approve all the vices of this life, for to see if man's malice might be satisfied in any thing: And after that I had all seen, I found that the more I eat, the more I did hunger, the more I did drink, the more I thirsted: the more I slept, the more I would sleep: the more I rested, the more I break: the more I had, the more I did covet: the more I sought, the less I found: and finally, I never had thing in my possession, but that therein I found myself letted, and incontinently after, I have wished for another. The which things Saint john chrysostom having in admiration, after that he had bewailed by great compassion the calamities of men, and the darkness wherein they were wrapped, crieth out saying: I desire to have an eye so clear, that with the same I might see all men, and such a voice, that it might be heard in all the corners of the earth, that all humane creatures might hear, to the end, to declare with the Prophet David this cry: Children of men, how long shall your hearts be hardened? And not without a cause, for he that would consider with a sound judgement, the estate of the world, such as it is at this present, so many deceits, frauds, blasphemies, adulteries, rapines, wars, effusion of blood, violences, ambition, covetousness, haired, rancour, & vengeance, with the which the earth is even drunken. He may well say that we approach near to the season, of the which speaketh the Prophet Esay with so great abomination, in the ninth Chapter, wherein he saith, your iniquities have made a division between you and your God, your sins have hid his face from you, to the end that he hear you not: for your hands are full of blood, your fingers with iniquity, your lips have spoken lies, & your tongue blasphemy. No man doth call upon justice, there is not one that judgeth according to right, they conceive in their minds Felony, and bring forth iniquity. They are enclosed with the edges of adders, and have weaved spiders threads, they that eat of their eggs shall die, and if ye break them, there shall come forth a Basilisk, their feet run to do evil, and they make haste to shed innocent blood, their thoughts are wicked thoughts. Truth is thrown in the streets, and equity can not enter in, our iniquities Are multiplied, and our sins bear witness against us. Saint Bernard in a certain lamentation that he maketh upon the misery of our life, doth teach man to know his infirmity, without drawing him from himself, to this end, that by the contemplation of himself, he be the sooner moved to detest his vile life, when that he saith: O man blind and naked, that art made of humane flesh, and of a reasonable soul, remember thy miserable estate and condition, wherefore goest thou out of thy own paths, and dost muse in extern things, & sluggest in the vanities of this world: and dost plunge in the wicked delicateness thereof? Dost thou not consider that the nearer thou drawest thereto, the farther thou art from God, the more thou thinkest to gain outwardly, the more thou losest inwardly of that which is precious, the more curious thou art in temporal things, the more bigger thou art in spiritual things? Thou ordaynest so well all things, and despisest thyself, there is no wild beast but thou tamest, and thou thyself art without bit and bridle: thou art waking in every place, but in thine own affairs thou art a sleep: the desire of earthly things boil in thy heart, and in the mean time heavenly things are clean defaced from thee, the nearer thou drawest to death, the farther art thou from thy salvation, thou takest great pain to deck and nourish this body, which is nothing but a very vessel of filth, and a sepulchre for worms, & thou leavest thy poor soul which is the image of God, famished and void. These are the complaints that this holy man made, in his desert against the ingratitude of this world: All the which things by us being brought in, aswell of him as of others, tend to no other end, but to provoke man to the contemplation of himself, and to show him how vile and abject he is, to the end that he should consider every minute in the day, that he is in the hand of God, as the chaff, and as the earthen vessel is in the hand of the potter, the which he may make, unmake, form, break, crase, and repair, as to him seemeth best, without doing it any wrong or injury. For, what is man else but a similitude or statute in this world, which is a very shop of the works of God, who with one push will fall, and notwithstanding in what misery so ever he be wrapped in, yet he knoweth not himself, neither yet will bow under the yoke of God.  
(Now therefore) having well considered the universal state of man, it is requisite to make a most ample discourse of this matter, and to contemplate man more near, to the end that he learn to humble himself under the hand of his God. And therefore, that among all the Heathen, Pliny, as me seemeth, hath most worthily philosophied of our nature: We will bring him for witness, to the end that Christians to their great confusion and infamy may receive instruction of a Painim, which lived without the knowledge of God, without law, without knowledge of the heavenly and evangelical light. Let us consider a little (saith he) how it behoveth man to cover his body, at the dispensation of beasts, who being favourable of their natural liberty, bring even from the belly of their dams, some feathers, others hear, skin, skayles, and others wool. The like also in trees which are provided with bark, for to serve them against the cold, and against the extreme heat. And therefore for the better knowledge in what contemnation nature hath man, she hath brought him forth alone, naked upon the earth disdainfully, as a fruit out of time or season, and at the first hour of his death hath assigned him tears for his heritage, which are as forerunners and messengers of his calamities to come. Behold here the chief and head of the work of nature, and for whom all other things are created, which is so weak of himself, that if he be left without the help and secure of others, he should be devoured of wild beasts, behold when that he cometh out of his mother's womb, how that he must be wrapped, swaddeled, & kept warm: his limbs and joints stretched out, he is borne in pride, and hath his beginning in sin: but at what time can he stand? when hath he the use of speech? when can he go, to how many diseases is he subject? The other beasts can of nature help themselves, but man knoweth nothing if he be not taught, but of his own proper nature weepeth. Man only among the beasts is subject to pain, passion, pleasure, ambition, avarice, an unmeasurable appetite to live, borne only to superstition, only in worldly cares, that follow him: to be short, he is subject to wrath and enmity. The beasts live in peace and amity with those of their kind, but man alone is enemy to man. And yet for the more favouring and gratifying of beasts, nature hath provided them caves and holes, to keep them from the rage of the tempests, thunders and lightnings, as for the great ones, they have dens and caves in the ground: and the little ones, as Whelks, Snails, Torterels, and such like, nature hath so provided, that they bear with them their houses easily on their backs.  
Not only the seeds and corn, but that she hath covered with ears, the plants with skin, nuts with shell, peel and rind, and all for the conservation of their kinds. But man hath nothing, unless he seek it with labour, and with the sweat of his brows. Furthermore if we do confer the health and valour of beasts, with ours, we shall find that they have a great advantage over us, for nature hath endued us with a complexion so wavering and unsteadfast, and subject to so many kinds of sicknesses and diseases, that seldom we are in perfect health: besides this, she hath charged man with such an unsatiable appetite, that he ceaseth not continually to seek for new and strange kind of meats, and having found to his appetite, with great pain he can abstain himself, but that he will take more than needful: after the which cometh Surfeits, Rheums, Cancars, and other infinite kinds of sicknesses. But as touching beasts, they content themselves with that, that nature hath prepared, without changing or forcing their nature, for to please their appetite. Moreover nature hath given them a complexion so well ruled and governed, that they never take more than is requisite for their nourishment, neither in drink, nor in meat. But as for man, all the fruits of the earth, those of the trees, the fishes of the sea, and the Fowls of the air, do not suffice him, but in all points turning his nature, he doth disguise puff up, & change the substance into excess, and the nature into art, to the end that by such unsatiableness, nature be angered, and almost forced to take more than is needful: so then, when that nature is overcharged, and that the stomach is well filled: all the brains are troubled in such sort, that there is neither of them that can execute their office. And I am ashamed that I must needs tell it, that the unmeasurable delicateness that reigneth among Christians this day, is the cause that there are many, that are not ashamed to give their bodies, and their members to all kind of vice and villainy, and to all kinds of wickedness, how execrable so ever they be, even in committing many fornications, thefts, felonies. And I do marvel that the bellies of many unsatiable gluttons do not rot and burst out by their great excess, and in the mean time the poor Lazarus standeth at the gate ready to die for hunger, and can not have so much as the crumbs that fall from their table.  
And therefore such Godbellies or Bellygods, are called by the Prophets, fat Calves, who by good reason may be compared to brute beasts: for their soul which is the chiefest part they have (being in the body so perfumed with meats and drinks) is captive as in a dark prison or dungeon, where as it is almost stifled and smuthered, and the wits which are the instruments, with the which she ought to be served, are buried therein as within the bowels of a beast: and against such gluttons as make their belly their God, the Prophet Esay crieth out saying, Woe be to you that rise early to follow drunkenness, and to sit drinking till the Evening, to the end that the wine heat you: The which vice at this present day is so familiar among men, that there is not almost, neither Nation or province, but that is infected, and that glorieth in their great drinking. The Tartarians, the Persians, and the Greeks have celebrated drunkenness among their chiefest triumphs, and constrained them that were at their banquets to drink or to go their ways. The Macedonians were instructed of their Emperor Alexander to drink without measure. 
Drunkenness of Alexander. Pliny.  But above all Nations, Italy hath got the price: in the which (as Pliny doth write) drunkenness in his time did so reign, that they did not only drink themselves out of all measure, but also they constrained their Mares and Horses to do the like. Paulus Diacrus in his History of Lombard's, doth rehearse a thing almost monstrous, of the vice of drunkenness, of four old men that made a banquet, in the which they drunk the years of one another, after the manner as followeth: they ordained to drink two to two, and counted their age of years that they had, and he that drunk to his companion, should drink so many times as he had lived years, and the youngest of these four, was lviij years old: the second, sixty three: the third, lxxxvij. and the fourth, lxxxxij. So that it was not known what they did eat at this banquet either more or less, but we know that he that drunk least, did drink lviij. tasters of wine, and the others so many as they had lived years, in such sort that one of them did drink. lxxxxij. times. It is not therefore without a cause that this great Philosopher Plato knowing the harm that wine bringeth to man, said, that partly the Gods had sent wine for the punishment of man, and to take vengeance of their sins, causing them when that they are drunk, to kill and murder one another, the which considered of Cyneas Ambassador of King Pyrrhus, on a time when that he arrived in Egypt, and that he had seen the excess height of the vineyards in that country, did say that by good right that mother was hanged so high, seeing she brought forth so dangerous a child as the wine. For this cause Androcides did admonish that great Monarch Alexander, that wine was the blood of the earth: and therefore he should take heed how to receive it. The which not being well observed by him, in his intemperancy killed Clitus, burned the City of Percepolis, and committed many other foul and detestable crimes. It is not therefore in this our age that these wicked vices of gluttony and drunkenness have made their last end upon the earth, but it seemeth that they have now made almost their coming in with man. The transgression of our first parents Adam and Eva was the cause that the gate of Paradise was shut against us.  
Esau sold his birth right. The great Prophet S. john Baptist was cruelly slain and murdered after that the cruel tyrant King Herode had banke●ed. The wicked rich man was damned, for it is expressively said in the Text, that he fared deliciously, and therefore was he buried in hell. No being overcome with wine slept with his privy parts uncovered, and was mocked of his children. Loath being overcome with wine, did deflower his own daughters.  
Now therefore we see how much more favour nature hath showed unto beasts, than unto us, in that they do so moderate their appetites, that they take no more than is necessary for the preservation of their health, in such sort that they are not vexed with an infinite number of diseases as we are. And if it happen that they are afflicted with any harms, nature hath instructed them proper remedies without having refuge to Physic or Physicians, which under the colour of receive, change R. into D. and make deceive, so that sometimes we buy full dear the travel of them which many times cause our death, for the most part of their laxative medicines, are no other than very hammers to beat down men. But if it happen that the beasts or fowls are sick, nature doth show them remedies. As the wood Doves, 
Aristo. Pliny.  jays, Merlings, and Partridges, the which purge their superfluities with bay leaves. The Pigeons, Turtles, and Hens, with the herb Helxine. The Torterels will heal their biting with Cegue. The Dogs and Cats when their bellies are too full, will purge them in eating dewed herbs or grass. When the Dear are hurt, they have recourse to Dictamum. When the weasel doth pretend to fight against the Rats, she prepareth and is furnished with rue called Herbegrace, to the end to be the more stronger and better disposed. The wild Boars do medicine themselves with Cedria. The Bears with Mandragoras. 
Aristo.  The eagles knowing that they are bound, and that they make their eggs with great difficulty, they seek a stone named Aetites, otherwise called stone Aquilin, the which they bring to their nests to lose themselves, and to make them lay more easy. The which at this day is used among many Dames of Italy for to shorten their travelings. Also there are certain beasts that serve us for medicines, 
Loriot. Arist. 22. ca● the. 9 book, tr●ting of beasts.  as the Lorriot named by aristotel, Corios, of whom it is spoken, that if a man having the jaunders doth behold him, the Bird dieth, and the man receiveth health. When the Swallows perceive that the eyes of their young ones are endamaged by smoke proceeding from Chimneys, where as they make their nests, they do heal them with Celendine.  
The Adders and other Serpents in the Spring time, to the end to cast their skin more easy, & perceiving their eye sight to fail them, eat Fenell to solage their infirmity. The Pelican doth let himself blood, and draweth the very blood from his body, for to heal his young ones being hurt with serpents. 
Polidorus of the in●ention of things.  The Storks (as all naturals confess) hath taught Apothecaries the use of Glisters.  
Plutarch almost ravished in admiration with the favours that nature hath bestowed upon beasts, more than on men, durst assure that the brute beasts know the three kinds of Physic. For after that he hath proved that they know the virtue and property of many herbs, as I have before showed, addeth more that they observe the second part, that we call Diet: for when they feel themselves too full, they moderate their pasture, and make abstinence: as the Lions and Wolves do abstain themselves, and remain couched till they have digested all. And as for the third part, which is chirurgery, some hold opinion that Eliphants do know it, and understand it, for they will pull out the darts and arrows of those that are stricken without any danger. The which being lively considered by an ancient Greek Philosopher named Hirophilus, did complain on the miserable condition of man, who although he were elected above all other creatures, yet he is in many things disciple to beasts. 
Industry of Swallows.  This is true sayeth he, the Swallows taught him to build and edify. But how is their manner when they would cove? first they put stiff and strong sticks to make the foundation of their nests, and then the saved ones above, then when that they can get no dirt, the which they use in stead of mortar in their buildings, they fly to some water or River, and there bathe themselves till that they be wet, than they take dust, which they temper with the water, and then daub the sticks, and so make their nests round compass and even, not squared, knowing it better for to defend their young ones from the lurk of beasts. But what is the sleight or cunning in little beasts? is it not a wonderful thing of nature, even the working of Spinners or Spiders, unto whom, women and maidens are disciples, and have learned of them how to spin, and to Fishers to make their nets, but they have a much better grace, and more greater advantage in their industries, for there is no knots in their workings, nor waist, for all proceedeth from their little bodies, and they part their labour gently: But women and maids, they spin and make threads for linen and also woollen cloth, & the husband seeketh his and their living otherwise, and is watching and following the beasts for to catch them and entrap them in his nets. But the Spider although his body be little greater than a Pease, notwithstanding, he hath such industry and liveliness, that sometime he taketh great flies and little Lezardes in his nets, and also observeth so well the time to chase, that he seemeth to be an Astrologian. He is contrary to us that tarry for fair weather, but he chaseth when the time is dark and cloudy, which is unto us a foreshowing of rain, 
Aristo. Pliny.  as Aristotle writeth in his history of beasts. But who marveleth not at the miraculous adventure of a Crow, 
Aelian of the crow.  the which Plutarch writeth to have seen in Asia, oppressed with thirst, and seeking for water, did perceive a bucket in a Well, the which he filled with stones to make the water to rise up to the brim, that he might come by it.  
In like case a dog being in a ship, being oppressed with thirst, 
Plutarch.  in the absence of the Mariners did put stones in a pot wherein was oil, for to come by it more easily. But who had taught this beast this secret philosophy, that the lightest things will rise up when the weightiest things are under? If we will consider and weigh the wisdom and prudency of humaines, we shall find that little beasts that we daily tread under our feet, in such matters, do surpass men, and it seemeth that each of them hath some natural virtue in their affections, in wisdom, strength, cowardice, clemency, rigour, discipline & erudition, for they know one another, they discern among themselves, they provide for things necessary, fly evil, and eschew danger, they do many times deceive men, and hoardeth up that they live by, the which being attentively considered by many ancient Philosophers, have not been ashamed to dispute, & to stand in doubt whether brute beasts be partakers of reason.  
Leave we Physic, Diet, Chirurgery, and other Melancholic disciplines, by the which we have proved, that beasts have knowledge, also in some points they have instructed men. 
Music in beasts.  And let us seek things more pleasant, as is Music, for to satisfy those which will not read the works of others, if that there be not somewhat that doth flatter their senses, and revive their spirits, to the noise of vanity. But what man is there, be he never so blockish or dull spirited, that doth not marvel, and that is not ravished with an unspeakable delectation, hearing the melody that proceedeth from the Nightingale, and ●owe such a shrill and harmonical voice may issue out of so little a trunk? Furthermore he doth persever so obstinately in his song, that his life shall sooner fail than his voice, by such sort that it seemeth that he hath been instructed of some master Musician to sing in music: 
P. Belan in his History of Birds.  for he counterfeiteth now the Mean, incontinent the Base, than the Triple, and then the counter-tenor, and after being weary with tuning, he counterfeiteth his voice and notes, and seemeth but another bird that singeth a plain song, then suddenly he rolleth it out with such an infinite of melodious passages, that it ravisheth the spirits even to the heavens, not only of men, but also of other small birds, the which he charmeth and stayeth by his voice, and causeth them by his sweet voice to hearken to him, and to assay to counterfeit him, and to get part of his melody. And furthermore, the Nightingale will instruct his young ones, provoking them to the like harmony, teaching them to observe the like tunes, ●o conduct them with the like breath, some ●n length, other short, then to courbe the notes whole, suddenly to change them 〈◊〉 faintings, to transform his voice in 〈◊〉 many sorts, that there is no human creature that can counterfeit him, ●●though Aristophanes a Greek Author in his Comedy of the songs of birds, ha●● employed all the might of his spirit, th●●king to imitate him in certain pointe● the which being marveled at by Dem●critus, after that he had been many ye●res auditor to the Nightingale, and toother birds, confesseth publicly that 〈◊〉 Swans and the Nightingale ha● learned Music to men, and that all 〈◊〉 passages and tunes in Music, are b●● certain notes that men have taken fro● birds. For this cause it is that the wy●● Solomon knowing how much beasts 〈◊〉 pass us in many things, hath sent us 〈◊〉 their schools & universities, when that 〈◊〉 saith in his proverbs: 
prover. 13.  There are fou● little things in the earth, notwithstanding they are wiser than the wise. The Ant wh●●● is a little kind, and yet provideth food 〈◊〉 Summer against Winter. The Cunni●● which is a kind not great, make the●● ●ouses in the earth. The grasshoppers which have no king, and notwithstanding they go by bands. The Spider or Fly, whom you may take with your hands, and yet remaineth in King's places. It is a thing almost incredible in these little Ants, 
Arist. lib. 2. cap. 30. & Pliny.  to carry so weighty a burden, with such an extreme diligence, and to observe such an order among them, to part a corn in the midst, for to carry it more easily into their caves, and if the corn be wet with the rain, than they dry it on a sunny day in the sun. But with what industry do they make their little holes, of the which the coming in is not strait, for fear that other beasts come not in, but is crooked with many turnings, and many dark paths, which render into three places: the one, whereas they keep their Parliament, and assemble in counsel, the other, whereas they put their provision for all the year, and the third (as writeth Plutarch) is the place where as they bury the dead, for it is certain, as the learned have written, that they keep the right use of Funerals. Therefore this Philosophy of King Salomo● is not unprofitable. By the which, vnd●● the similitude and show of these little behests, he would have us to fly idleness the mother and nourisher of all other v●ces. The which hath always been observed in the primative Church: Where it wa● ordained, that every one should live 〈◊〉 their own labour, for fear the fowls 〈◊〉 the air, and beasts should consume vn●●● profitably the goods of the earth. The whic● also the ancient Romans kept straightly, as writeth Cicero in his book 〈◊〉 Laws, wherein he affirmeth, that in time● past, no Roman durst go by the streets if that he bore not a show whereon he d●● live, to the end that it might be knowe● that he lived of his own labour, and not b● the sweat of others. In consideration thereof the Consul did carry a Battle a●● before him: the Priests a hat, in the manner of a coif: the Tribunes a Mace: the Cu●●lers a sword: the Tailors a pair 〈◊〉 shears: the Smiths a hammer: the O●rators a book, not permitting that thos● that were masters of sciences should b● scholars of vices. In such sort that Marcus Aurelius in making mention of the ancient diligence of the Romans, 
A marvelous diligence of the Romans.  writeth that they did also employ and with such a zeal their labours & travails, that in Rome could not be found an idle person, to carry a letter ij. or three days journey. The which may make us blush for shame, that profess Christ, for if all the vagabonds and idle persons were chased and driven out of towns and Cities, we should not have so many as we now have. If we ourselves would exactly consider all the things that God hath created, we shall find that man only resteth in idleness. For so much more as things are created more excellent and perfect, so hath GOD given them more greater travail. Behold the Sun, which moveth continually: and how that the Moon is never stayed. The Sky and the Planets are ever moving: the fire can not be without making some work. The Clouds never cease removing, the waters, floods and fountains travel continually, the earth is never in rest, she bringeth forth naturally, herbs, plant● and other fruits, for to nourish as well men as beasts. Therefore if we will consider all things, we shall find that nature never ceaseth traveling. Therefore to conclude, there is nothing more pestilent in a common weal, than idleness, for sh● always inventeth some mischief for th● corruption of our humanity, in such sor● that we may esteem these idle person● more miserable than brute beasts: of the which, some of them as the Oxen, give their hides to make shoes, their flesh to eat, & their strength to labour the ground and the innocent sheep giveth his fleece to make cloth, his flesh for to nourish us▪ his skin profitable for to make many things, but man is idle, and profiteth nothing, saving only to offend God, slander the innocent, and eat the bread of others labour. We may then know by th●se things before written, what liberality nature hath used towards beasts whom she hath so much favoured, that men are constrained to follow their manners, and conditions and offices, so well ruled and ordained. But who is that murderer that is so much enemy of nature, or so greedy of human blood, that will not moderate his ardent desire (in stealing or killing) when that he considereth that there is no beast how brutish soever he be, that will kill or murder any of his kind? Where is that child so ungrateful towards his Parents, but that may be moved with pity, when that he seeth that the young Storks nourish their parents in their age, and minister unto them their necessities, considering that good that they have received of them in their youth, and that they are the Authors of their being? And yet Aelian addeth things more stranger to read, but much more harder to believe: that the young ones bear such a zealous love towards their old parents, that if so be that they have no food ready for to sustain them with, they will vomit that which they have eaten the day before, to give unto them, for fear they should die, and sustain them therewith, till that they have sought food. But where is that father or mother so cruel, that dare cast of their fruit, or entreat them cruelly, considering that the Dolphin is such a zealous protector of her young ones, that if it chance any of them to be taken of fishermen, they will not forsake them, but followeth them so extremely, that they will let themselves the rather to be taken, than to forsake their fruit: which is not only peculiar in the Dolphin, but also in another fish named Glaucus, which are about Marcelis, the which although she be not so sociable & privy to man as the other, yet she hath her young ones in such favour, that when she seeth men or any other to effray than, she swalloweth them down into her belly alive, & when she perceiveth the danger to be past, she doth vomit them again whole & sound in the water, without doing them any harm, the which is a thing almost uncredible that this fish should so love her young ones that she had rather suffer harm, than that they should be hurt. Who is it therefore that would not patiently endure poverty, if she chance or happen to come, if he will contemplate the nature of the fish called Polypus, which is a dry kind, feeling herself oppressed with hunger, & seeing that nourishment faileth, will eat the brawn of her arms, being assured 
The Polipus will eat herself if she want food.  that they will grow again. What man is he so fearful, that will not be comforted when he seeth the pangs of death, although it be terrible, if he diligently consider how the Swans sing, when they feel the last end, although they have no hope of another life to come. There is no father so unnatural to his child, that he will defraud him of his right inheritance to advantage a stranger, if he take regard to the order that the Swallow keepeth in the nourishing of her young ones, who as writeth Aelian in his Greek History, 
Aelian.  treating of beasts, observeth and keepeth a just order in the distribution of their food, and for that she cannot bring all at a time, she goeth oftentimes to seek food, and violateth in no point the right of the first borne, for he that is first borne, is the first served, the second borne, is second served, and so following in order, without defrauding any of them of their right. Which is the occasion that an Indian Philosopher named Diphileus, after that he had weighed uprightly the manner and fashion of this little fowl, in giving meat to her young ones, crieth out saying: that this great work, mistress dame nature had graved certain laws and orders in beasts, which ought to be examples to men, how to conduct the estate of their life. In like manner, there is no man, but that may receive some doctrine of the prudency of the Cuckoo, 
Prudency of the Cuckoo.  the which is reputed wise among all others (although that we do abuse and hate them) who by a certain natural prudency that they have, know their infirmity, that by their excessive cold nature they can not cove their eggs, neither yet they make them any nest, but they have the industry to espy where other Birds make their nests, and there layeth her eggs, and leaveth them secretly (knowing) for that they be like others, they shall be hatched and brought up: the which is a very Mirror or glass, saith Fulgentius, for father's being men of small faculties, and have many children, that they should provide for them masters, to this end, that for default not to have been maintained in their youth, be feign to beg and to labour in their age, when as they should rest. Moreover, what servant is he, 
The excellency & nobleness of the horse.  be he never so sturdy or stout, that is not moved, considering the gentility and nobleness of the horse, whose heart is so highly set, that for to die he will not leave his master in danger, but hath such fierceness, which prodigally nature hath given him, by the which we may see him like a thunder break the press of the men of war, murder and kill those that let him in his way: and finally never to cease traveling, till the victory be had. And if men may take example in the fidelity of a horse, yet that is nothing in regard to that which we daily see in our dogs (who knowing their masters) will flatter them, cherish and be jealous of them, following them through the world, knowing above all others him that nourisheth them, and they are such faithful keepers of their masters goods, that for to die they will not let it be stolen. In confirmation whereof I will bring forth an example recited by Plutarch, and many other Greek and Latin Authors worthy of credence, which shallbe sufficient to give fear to murderers, bloodshedders, and others which make such good cheap of humane blood: whose doings, our Lord God doth so abhor, that he permitteth brute beasts to execute his justice, as it is most evidently manifested by this History following.  
The Elders that have written of the nature of beasts, make mention of a King named Pyrrhus, the which marching on a day with his army, 
A story worthy of memory, of a dog.  came by a dog which stood by his masters dead body in a high way, and after that he had beheld a while this pitiful spectacle, he was advertised by certain country men, that that was the third day, that this poor beast had kept the dead body, without any meat. For the which occasion, the King commanded the dead body to be buried, and that the dog for his faithfulness should be nourished and entertained in his Court, and certain days after, he made inquisition of the murder, but he could know nothing thereof. It chanced not long after, that his men of war made their mus●er before him, that he might see their order. The dog of whom was made mention, was always with the King, and remained very sad and heavy, till those passed by that had stain his master: then with a marvelous fury he ran against them, and would have bitten them, howling most pitifully, turning him to King Pyrrhus, and beholding him most attentively, seeming as though he would have asked justice: which was the occasion that the King and all the assistants did suspect the murder to be committed by those, in such sort that by these conjectures, they were examined, convinced, and punished according to their deserts. A thing miraculous, wherein God doth show himself a just and righteous judge in his judgements, and that he hath murderers in so great detestation that shed humane blood, that he permitteth brute beasts to accuse them and show them their vices. I might here bring an infinite number of examples as well Ecclesiastical as profane, by the which it is evidently showed, that in the contemplation of beasts, there may be found an harmonious Philosophy, as well moral as natural. For considering their manners and actions, so well ordained according to the use of nature, their justice, temperature, fortitude and behaviour, in the administration of their small public weals, their continency to the works of nature, with certain other parts of virtue that they exercise: by the diligent consideration of which, man may enter into his own conscience and advise, as being overcome of those in many things, and considering his misery and pitiful Metamorphose, and how he doth degenerate from his excellency and dignity, he is moved to abhor his life, finding himself inferior to those whom he ought to excel, as much as he passeth them in honour and dignity. For this cause our Saviour Christ calleth the Scribes and Pharisees, in Saint matthew, the children of wrath. And that Isaiah reproving the children of Israel of their ingratitude towards God, showeth them by example, that the Ox and the Ass know their master's Crib, but Israel knoweth not his Lord God. Also we are admonished by the history of the herd of Swine (which by the permission of God were vexed of the Devil) that those that consume their life in deliciousness, 
Against the Epicurians.  as a great many Belligods that reign this day in the world, and lead a corrupt life, shall one day be made a prey for Devils. For seeing they will not be the temple and house of God, and habitation of the holy ghost, they must needs be the mansion of Devils. Such Hogs are those that make their Paradise in this world, and that dissemble their vices, the which they see with their eyes, and touch with their fingers, for fear that they have to lose the earthly richesses, their offices, benefices, prebendaries and dignities, for fear to be deprived from their carnal lusts. Such Swine are flatterers, that all the time of their lives do no other thing but keep Princes in their error, and that have for the first article of their faith, that there is no God but their belly, for all their religion is converted to carnal liberty. As touching the law of jesus Christ, it is too thornishe, they will none of it, they will not drink of his cup, the drink seemeth to them too bitter: they must have a jesus Christ arrayed in velvet, more sweet, more soft, more amiable, and more delicate. They can not away with the sharpness of S. john Baptist, they seek for the Courts of Kings, and the pomps of the world, and they have no other pleasures in this world, but to think how they may live easily. They may well for a while cloak and disguise their iniquity, but one day it shall be discovered, before the face and throne of God, 
Psal. 139.  as David doth well understand, when he saith, whither shall I go then from thy spirit, or whither shall I go them from thy presence, if I climb up to heaven, thou art there, if I go down to hell, thou art there also, if I take the wings of the morning, and remain in the uttermost parts of the sea, even there also shall thy hand lead me, and thy right hand shall hold me. If I say peradventure the darkness shall cover me, then shall my night be turned to day, yea the darkness is no darkness with thee, but the night is as clear as the day, he that made the Ear, shall not he hear? he that made the eye, shall not he see and consider? Therefore to conclude, it is great horror and abomination, that man which is but a miserable worm of the earth, that may scant creep, without the hope of eternal life, and is the most miserable of all creatures, how that he dare repugn against the order of nature, and his own office, in which all other creatures remain, and also how he dare rise against God, which in a moment may consume him. But who is it that doth not marvel at the forgetfulness of man, that alone dare resist the Lord God, unto whom all other creatures, heaven, earth, sea, stars, planets, all Elements, beasts, fowls, fishes, angels and devils do obey.  
Thus endeth the first book.   

The second book.  
WE have here in this first book conferred man with the beasts, and showed that he need not magnify and exalt himself above them, considering that he is inferior to them in many things. 
The Author beginneth to discover more profoundly the humane miseries.  Having therefore this light foundation, and figured certain things of the miseries of man, there resteth following, our discourse, to penetrate more further, and to continue this pitiful tragedy of the life of man, beginning at his generation and production, then discovering throughout all ages, and particulars of his life, till we have brought him to his sepulchre, which is the end of all things. But first, let us see of what seed he is engendered, only of corruption and infection. What is the place of his birth, but only a foul and filthy dungeon? 
Hippo. in his book of infantments.  How long is he in the womb of his mother, before he be like any thing than a vile lump of flesh, in such sort that when the womb hath retained and taken both seeds, and heated by the natural heat, it createth a little thin skin, almost like to that which is next to the shell of an egg, that it is like nothing but an egg, laid out of time, then certain days after, the spirits and the blood mingled together, begin to boil in such sort, that there riseth three bladders like to bowels that float in a river, which are the places wherein is form the three most noble parts of this superbious beast, the Liver, the Heart, and the brains, 
Praise of the brains Hippoc.  which is the most excellentest part of this work, the siege of all the functions, the true fountain of feeling, the moving of the most mightiest palace of intelligence and memory, the right arch of reason. If we consider likewise by their order, the creation of all other parts, and how they be form, and how the child being in the mother's womb, 
N. Dehampas in the contemplation of nature.  beginneth to make water by the conduct of the Navel, and how the water is received in a little skin or bladder, separated from the child, ordained of nature to that office, and how he hath no purgings by the fundament, for that he receiveth no sustenance by the mouth, and that the bowels and stomach doth not yet his office, by the which means nothing is transported into the lower parts. And how that the six first days he is as milk, the nine days following, blood, the other twelve days after, flesh, and the eighteen days that follow, the soul is enclosed. I know not therefore so Diamond a heart which is not moved & ravished with great admiration to contemplate things so pitiful & strange. And yet this that we have spoken, is very little, if we will consider more near the things that follow, who is it that will not marvel, considering in what manner he is nourished, and with what guiding, without having the use of the mouth, until he be borne into the world, then how much his nature is tender, frail and weak, in such sort, that if the mother be never so little hurt or smitten, if she smell the smoke of a candle snuff, it is enough to kill the fruit in her womb. The which hath caused Pliny to be wail our humane calamities, saying, I am ashamed to consider how frail the beginning is of him that tameth all beasts, seeing that oftentimes the smell of a snuff of candle overcometh the mother. But whilst he is in the womb of his mother, with what food is he nourished, what preservations hath nature prepared for him? If that his creation hath seemed unto us strange, no doubt his sustentation will ravish us in more great admiration, seeing that he is a substance of blood, and instrument of his mother. The which is so detestable and unclean, that I can not without great horror rehearse that which the Philosophers and Physicians have written, that have treated of the secrets of nature. Those therefore that are curious of such things, let them read Pliny, which hath written thereof in his natural history. 
7. book.  And after that he hath been long substance of this venom, and that he is form & becometh in quantity sufficient, seeking therefore for more greater nourishment, & that he cannot receive by the Navel so much as is needful, by great pain he doth assay to seek sustenance, 
The violence that a child doth to nature when his nine months are accomplished.  which is the occasion that he moveth and breaketh the panicles & sustainements, that he hath always had till that time, than the womb feeling itself pained, will keep him no longer in, but seeketh means to bring him forth, and therefore it openeth, & by the said opening, the child feeling the air, followeth to come forth, and straineth more and more to draw into the world, and to enter into the light thereof, not without great violent dolours and offence of his tender and delicate body. But during the nine months how great pain and torment doth the poor mother suffer and bear? Without putting in count some that during the time that they be great, lose their appetite, and covet to eat humane flesh, in such sort that we read in some histories 
diverse appetites of women with child.  that the poor husbands have been constrained to departed and absent themselves, others have desired to eat ashes, hot burning coals, and other like things according as the humours broken and depraved, abound in their bodies. Furthermore what anguish and pain the poor mothers suffer in their childings, 
The misery of poor mothers in their childings.  and what danger they are in, it is manifest, sometimes there are children that come forth their arms first, & others their feet first, others their knees first, and others overthwart. But that which is more cruel, and that we cannot apprehend without horror, is, that sometimes it is force to call Chirurgeons, Mediciners and Barbers, in stead of wise Matrons and Midwives, to dismember the children and pull them out by pieces, and sometime it behoveth to open the poor innocent mother alive, and put iron tools in her body, yea to murder her for to have her fruit: some children are borne so monster like and deformed, that they are not like men, but abominable monsters: some are borne with two heads, and four legs, as one which was seen in the City of Paris, whilst this book was a making, others cleping together, as hath been seen in France, and in other places. Two women children were borne joined together by the shoulders, after the one had lived a certain time, died and infected the other. Polydorus writeth, 
Monstrous childings.  that before that Hannibal had chased Marcellus, that a woman brought forth a child, having the head like an Elephant, another having four feet like a beast. The sage historians do write, that a Courtesan of Rome, in the year of grace, five hundredth and eighteen, bore a child half a beast & half a man. Those that have written the Indian histories, do testify for a surety, that there are at this present, children half beasts, by the occasion of certain brutish men that are there. Some there are that are borne blind, others deaf, others dumb, and others there are born lame of their limbs, for whom their parents are sorrowful. In such sort that if we consider attentively all the misery of our nativity, we shall find the old Proverb true, which saith, that we are conceived in filth & uncleanness, borne in sin and care, and nourished with pain and labour. Here therefore you may see the first action of the tragedy of the life of humaines. Here you may see his life and government, whilst he is enclosed in his mother's womb. Well, this prisoner being once come forth of this his maternal prison, let us consider what he is, being upon the earth. What? is he any other thing than the similitude of a poor worm that cometh out of the earth, with what clothing is he covered, making his most glorious entry into the palace of this world? only with blood, in the which he is bathed and covered, which is nothing else but the image and figure of sin, which by the blood is signified in Scripture. O grievous necessity, O cruel and miserable condition, that before this creature hath sinned, he is bond and servant of sin. This is the bitter grape, of the which speaketh the Prophet jeremy, that our fathers did eat, and their children had yet their teeth set on edge, by the which is presented the original sin. What is the first song that man singeth, coming into this world, only weepings, tears, and bewailings, which are as messengers and foreshowers of his calamities to come, the which because he can not show by words, he witnesseth by tears and cries. And notwithstanding, here is the beginning of Monarches, Kings, Princes, Emperors and others, that rise in dignities in this world. The worm be he never so little, as soon as nature hath brought it out of the earth, beginneth to crawl and creep, and to seek pasture. The little Chick as soon as he is out of the shell, is found clean, and needeth not to be washed as man, he runneth after the Hen, and knoweth when he is called he pecketh and eateth, he feareth the Kite, without proving before her malice, he flieth the danger, only guided by nature. But consider man, assoon as he is in the world, is a little fearful monster, & lump of flesh, which will let himself be eaten of other beasts, if he be not seen too, or die for hunger before he can gripe his mother's breast, and will assoon eat poison as any good meat, before he can discern the good from the evil: if he be left in his cradle, he will be stiffeled in his own dung or filth, and is so unable, that he cannot cast out his own dung, and yet the little birds of the air, and beasts can do it. Behold here the perfumes and sweet savours, with the which nature hath embalmed man, and decked him that maketh so great brag of Hercules, & that nameth himself chief head of all other creatures. 
The misery of man that is nourished by another than his mother.  This miserable creature being once plunged in the gulf of miseries, it behoveth him to have nourishment and clothing, for to comfort the infirmity of his nature. This office is appointed for mothers, in consideration whereof, nature hath given them breasts, which are like little bottles, very proper to that effect. 
Misery of man in his nurture.  But how many mothers are there at this present, or for to speak the truth, cruel stepmothers, unto whom it sufficeth only, to bring the children into this world, and for that they will not take a little pains to nourish them, they send them to sorrowful villages, for to be nourished of strange and unknown nurses, which often times do change them, and bring home others. Also they will be less ashamed to hold a little dog in their arms, than the fruit that they have engendered. The which practice is not in beasts, be they never so brutish, for they never put their young ones, in the keeping of others, though nature give them never so many, but they nourish them themselves, and are such zealous protectors of their young ones, that they keep them always in their arms, till such time as they can avoid danger. And that which is more to be marveled at, there riseth a certain controversy between the male and the female, who shallbe the keeper, and for that intent they quarrel together, and fight one with another. The which may be seen not only in the Apes and others, but also in Bears, 
The Apes  which of their nature are fierce and cruel, and yet they have so great affection to their young ones, that they are not only content to nourish them with their milk, but so soon as they are brought forth, having almost no form nor fashion, 
An example for fathers and mothers.  they lick them and pullyshe them to make them more perfect. Likewise the little Birds, who although they have five or six under their wings, and having neither milk, grain, nor other seed for their sustenance, notwithstanding they spare neither Art nor diligence, wherewith nature hath endued them for their nourishment. It is therefore a true witness of humane misery, sooing that man beginneth so soon to be deprived of that which to him is due, by just right of nature, being forced to suck the milk of a strange woman, yea, and many times of such a one, as may be found best cheap, what corruption or deformity so ever she have. The which many times is so contagious unto the children, that it were better for them to be nourished of some brute beast in the wilderness, than to be put into the mercy of such nurses, for not only the body remaineth infected and marred, as by antiquity, the experience hath been in Titus, son to Vespasian, and many others, the which as writeth Lampridus, was all the days of his life subject to infirmities and sicknesses, for that he was nursed of one subject to sickness. But that worse is, when that there remaineth some spot or crime in the souls of this vicious nursing, as Dion the greek writeth, in the second book of Caesar's, when he maketh mention of Caligula, the fourth Emperor of Rome, the cruelties and infamies of whom, was not imputed to father or mother, but to the nurse that gave him suck, the which being cruel or barbarous of herself, rubbed the ends of her breasts with blood, causing the child, to whom she gave milk, to suck them. The which thing was afterward so well practised of him, that he did not only commit an infinite number of murders, 
The uncredible cruelty of Caligula.  but he licked his sword and his dagger with his tongue, being bathed and stained with blood, and wished that all the world had but one head, to the end that with one blow he might beheads them and reign alone upon the earth. Seeing then that the child hath not felt or suffered sorrow enough in his mother's womb, as soon as he is borne, there is prepared for him new sorrow, by the ingratitude of mothers, which are so delicate and tender themselves, that they will not nourish them, but cause them to suck the milk of those that oftentimes change their fruit, or else feed them with milk vicious and depraved, by the which means in process of time there riseth a number of diseases, as the Pox, the Leprosy, and other like, as many Physicians have declared, to the great hurt of poor children, and continual infamy of their mothers, for this is of a truth, that if the nurse be froward, or subject to drunkenness, or otherwise of manners depraved, the child shall be froward, not by the receiving of the milk, but with often looking upon them, if she be a drunkard, she will cause the child to be the like, as it is read in the life of the Emperor Tiberius, who was a great drunkard, for that the nurse that gave him suck, did not only drink unmeasurably, but also she gave the child sops tempered in wine. 
Cardan in his book De subtilitate.  Here you may see, that the nurses have so much power, as to reform the manners and body of the child. So that if she be sickly, she rendereth the child sickly, if she be wicked, she causeth the child also to be wicked. Leave we him therefore in the protection and keeping of his nurse. In how many dangers is he wrapped, whilst that he is a nursing, what pain and displeasure have they, which in the mean time have the charge of them, some will cry all the night long, so that their nurses can take no rest, some when they can scant go, will fall and break their faces, and their limbs, so that many times there is seen many wounds and sores about them, without putting in count many diseases, which they take of the corruption of their parents. But who is not astonished, to see the fantastical workings of this little child, the which for the most part ceaseth not to dabble in the water, like a little frog, maketh little houses of earth, counterfeiteth the horseman in riding on a little stick, runneth after dogs and cats, will be angry with some, and pleased with others, who would think that such a miserable creature so vile and abject, being covered with so many maledictions, by succession of time would be come so proud and lofty. The which being profoundly considered by the tragical Poet Euripides writeth after this sort.  
The birth of children we may lament & weep,  
For to be borne in misery so deep.  
Which being dead, they must be laid in grave,  
With sobs & tears, this doth our nature crave,  
Wherefore serveth life always possessed with pain  
Or light to them, whom nature doth disdain?  
But much more worthily, 
Roland Peter in the traduction of books of the nature of man.  and with an other zeal, the great celestial Prophet job made the like complaint, when he had his rigorous combats or reasonings with God, saying:  
Remember Lord how thou hast made me weak,  
Even as a Potter hath made an earthen pot,  
The which he may transform and also break,  
And turned me to cruds like Cheese I wots,  
Thou hast also turned me like to milk,  
Called eke with skin, with members compassed,  
With bones and sinews, and flesh as soft as silk,  
Replenished with life, and wit established,  
So that I live under thy godly scope,  
where thou dost nourish me to a more better hope.  
If then the great Prophet jeremy hath bewailed by great compassion the common weal, being captive in Babylon, and if Anchises hath lamented the destruction of Troy, the Consul Marcellus the city of Siracusa when he saw it on fire, and Sallust the corruption of Rome: We may well with so many men of fame bewail the miserable entry that man maketh into this world, his advancement, and perilous conversation, & his sorrowful and strong departure, which being profoundly considered by the Prophet Isaiah doth bewail his birth, 
Esay. ix.  and murmureth against his knees that held him up, and also the breasts that gave him suck. Likewise, 
jere. xx.  the Prophet jeremy being pricked with the like spirit, and considering that man is made of the mould of the earth, conceived in sin, borne in pain, and at the last made a pray for worms, doth wish that his mother's womb had served for his tomb. But let us take a little heed at the most excellent anatomy that the holy Prophet Ioh maketh, when he saith: 
job. xiii.  Man that is born of a woman hath but a short time to live, and is full of misery, he cometh up and is cut down like a flower, he flieth as it were a shadow, and never continueth in one state. Now let us gather somewhat out of these words, and lay the weight and authority to each one of his sentences, and we shall find that all the heathenish Philosophy is but dreams and smoke, to the regard of that of the spirit of God, when that he will instruct man to humble and know himself, as appeareth, when that he calleth him (man born of a woman) hath he said that without a cause? no, for among all the creatures whom God hath created, there is not one more subject to miseries and infirmities than a woman, especially those that are fruitful, for they have scant a months rest in a whole year, but that they are continually overcome with sorrow and fear. Then he saith (having a short time to live) what is more shorter than the life of man, unto whom in stopping his nose and his mouth, the life is gone, for his life is nothing but a little blast of wind enclosed therein. The which being considered by Theophrastus, 
A complaint of Theophrastus, for that the life of beasts is longer than the life of man.  and many others, murmured against nature, which had given the benefit of long life to Hearts, Ravens, and other fowls, and beasts, unto whom the life brought no profit, and unto man, King of all things upon earth, hath given so short life, although he knoweth how to employ his time, and yet the little time that he hath, is shortened by sleeps, dreams, angers, cares, and other indignations, in such sort that if we should reckon all, there resteth nothing less than life. Then the Prophet compareth man to a shadow, what is this shadow? any other thing than an outward show, that deceiveth the sight of man, a fancy, a false figure, without substance, the which sometimes seemeth to be great, and incontinently little. Even so it is with man, the which sometimes seemeth to be somewhat, and nevertheless, of himself is nothing. For when that he is elected most highest, and when that he is in the highest degree of honour, then suddenly he perisheth, so that no man knoweth where he is become, no more than a shadow when the night is come, and to him it chanceth as the Prophet David saith: I have seen the wicked, mighty and flourishing as the green Bay, and I have passed by, and he was gone. I have sought him, but he was not to be found.  
We have here showed as much as is possible, by how many perilous dangers man hath his first coming forth into this world. Now therefore let us consider a little, what he is when he is sprung up, let us see whether that there is any end of his miseries. But if we be equitable judges, we shall find that rather he doth increase his miseries, for it is the season wherein nature doth rear against him a more furious combat, his blood beginneth to rise, the flesh provoketh him to his own pleasure, the sensuality doth lead him, the malicious world espieth him, the devil tempteth him, so that it is impossible, but that he which is assailed with so many vices, & succoured of none, in the end is discomfited and overcome, for in the body in youth, riot, liberty, richesse, and deliciousness, aboundeth all the vices in the world, saith Marcus Aurelius, and there plant their siege. It sufficeth not only this miserable creature, Man, to be nourished with strange milk, but also he must be constrained to receive instructions of others than of his parents. 
A complaint of fathers that commit their children to ignorant and vicious tutors.  For there are few Cato's that will take the pains to instruct their children, they are forced to prove the severity of masters, for to teach them the beginning of Arts & sciences, seeing that there is no ground be it never so fruitful & lucky, but will be unfruitful, if it be not diligently laboured, and the more fruitful and fatter it is, the more weeds and darnel it will bring forth: Also the more that the child is wakened, the more peril there is, lest he stray, it behoveth when the trees are young to uphold them, and to cut the overweightie branches, if that afterward ye pretend to gather any fruit. Likewise it is necessary to reform and correct the vices that reign in youth, lest that afterward it return to the parents ignominy and reproach. But there are at this day many fathers and mothers, which for default not to have well instructed their children in their youth, in stead of rest and consolation, and eat their bread in their age, with sorrow. Moreover there are many mothers, which in stead of giving them good and godly instructions in their youth, entertain and nourish them in voluptuous and deliciousness, but though they are nourishers of their bodies, yet are they destroyers of their souls. And if Heli was grievously punished with his children, 
An ill example of fathers towards their children.  for that he did not chastise them so sharply as their offences did require: what shall become of those fathers and mothers, which in stead of correctors of their children, are their corrupters? and these kind of parents are compared to Apes, which kill their young ones by too much straining them between their arms, and keeping them so dear, and this is the cause that so many fall into the hands of the hang man, which are to them reformers and correctors. The ancient Romans had those parents in so great detestation which did not correct their children, that they did ordain and establish a law which was called Fatidia. By the which it was ordained, that for the first attempt the said Law should be showed the child, for the second time he should be corrected, and the third time hanged, and the father to be banished, as for default of giving chastisement to their children, they were partakers of their evil. But I would gladly demand what those ancient Romans would do, if they saw the pitiful estate of many of our common weals, with what Irons, with what bonds or torments would they beat down the fathers and mothers? who in the stead of giving good exhortations to their family, and to show themselves the first examples of virtue to their children, before that they send them to be instructed, they themselves do break and deprave them by their naughty and wicked examples. For the first precept that they give them how to live well, 
Many mothers make the ropes wherewith their children are hanged.  is to blaspheme, cry, exercise gluttony and drunkenness, to despise the substance of their innocency, to be a fornicator? and to kiss women and maidens in their presence. And many mothers there are this day in the world, which do as Herodias did, that learn their daughters to dance, Rhetoric terms, to haunt companies, scoff & flout, to paint and plaster their faces, to deck their fingers with rings, & their necks with jewels, as though they were jewel sellers pretending to keep a shop. But in the end it will chance to them as it chanced to the Prophet David, whose sin was punished by his children, which were so wicked, that one of them named Aman did deflower his own sister Thamar: and the other called Absalon did kill his brother Aman. afterward he sought the death of his own father, and chased him out of his kingdom. The rule of the ancient Philosophers hath always been found true, that many commit many grievous crimes in this world, the punishing whereof, God keepeth in the other world, except the sin that man committeth in the bringing up of his children, for the which customably he beareth the pain and punishment in this world. For the father can give to the child but frail and mortal flesh, by the corruption whereof, the life taketh end, but by good learning and knowledge, the eternal praise and memory redoundeth. Therefore to conclude, if that the children have bene in great peril and misery, being nourished with spotted milk, for the most part of strange nurses, yet the peril doubleth to those that should cause them to be instructed, for that the food of the body is more vile than the food of the soul. But for because that we have not yet spoken of Plato who hath more devinelye philosophied upon humane calamities, than all the rest of the heathen, the which he hath so well gathered together and set forth, that many reading his book of the immortality of the soul, did cast themselves from the high rocks and mountains into the floods and raging waves, to the end, that ending the thread of their spiteful life, they might have the fruition and joy of the second life, which is the true and assured place of rest.  
This great Philosopher Plato, in a Dialogue that he hath made of death, and discourse of this wicked world, writeth to a certain Philosopher named Socrates, and showeth by a marvelous eloquence, the miseries of our life, as followeth. Knowest thou not (saith he) that this human life is as a pilgrimage, the which the good and wise men perform in joy, singing with gladness, when that of necessity they draw to their last end. Dost thou not know that man consisteth of the soul, the which is shut up within, as in a tabernacle, with the which nature hath enclosed us, not without great troubles and vexations: and yet in the mean time, if she distribute unto us any part of her goods, they are hidden from us, and are of a short time, joined with sorrow and bitterness, at the occasion whereof, the soul feeling dolour and grief, desireth the celestial habitation, and wisheth for the benefits thereof. Consider that the departure out of this world, is no other thing than a changing from evil to good. But hearken, saith he, from thy nativity unto thy grave what kind of mystery is there but that thou hast tasted, either penury, cold, heat, stripes. etc. yea, before that man can show his cogitations and thoughts. What other messenger or more certain token can he have of his miseries, than his weepings, wailings and complaints, after that he hath tasted so many evils, & that he is come to the seventh year of his age: than it behoveth him to have tutors and schoolmasters for to instruct him in good learning: growing further in years, and coming into his adolescency, it behoveth him to have more rigorous reformers for to tame his wild youth, and to break him to labour. This being done, his beard beginneth to grow, and then he becometh man, and yet notwithstanding, it is then the time that he entereth into deeper cogitations and travail in the spirit: it is requisite then that he frequent public places, that he haunt the company of those that are as touchstones for to know the good from the evil. If he be come of a great and noble stock, he must make many enterprises of war, to put himself in infinite perils, hazard his life, to shed his blood for to die in the bed of honour, or else he shall be reputed a dastardly coward, and despised of all men. If he be of base estate, and that he be called to the knowledge of Arts, for all that he leaveth not to run into a thousand dangers, travails, pains, and lettings, aswell of the body as of the soul. He travaileth day and night, and sweateth water and blood, for to get again that which shall maintain his estate during his life, and oftentimes it is seen what pain so ever man doth take for his living, he can scant get to serve his necessity. It is not therefore without a cause that Marcus Aurelius the 
A notable sentence of Marcus Aurelius upon human miseries. . xvij. Emperor of Rome, considering the miserable condition of our humanity, was wont to say, I have thought in myself whether there might be found any estate, any age, any kingdom or any world, wherein might be found any one man, that dare vaunt not to have tasted in his life time adversity, and if there might be found one, it should be such a fearful monster on the earth, that both the dead & the living would be amazed to behold him, than he concludeth after this sort, saying: And in the end I found mine own account true, that he that was yesterday rich, was to day poor, he that was yesterday in health, was to day sick, he that laughed yesterday, to day did weep, he that was yesterday in prosperity, was to day in adversity, he that was yesterday alive, was to day dead. Let us now return to our former words, and deduct the great things by the less. Who is he among the humaines, that hath given himself to any science, or otherwise to live, whose science hath not in the end accused him, and with the which he hath not been displeased, cumbered and weary? and for the better trial thereof, let us consider particularly the principal estates. 
The misery of those that sail on the sea.  Let us begin with those that occupy the water, and sail on the seas, in how many dangers are they in day and night? what is their habitation? any other than a foul and filthy prison, as also their manner of living? what is their raiment but only a very smell of the wether? they are always vagabonds, and continually in exile, without any rest, beaten with winds, rain, hail, snow, in fear of Pirates and Rovers, rocks and tempests, and in hazard to be buried in the bellies of fishes. For this cause it is that Bias the wise Philosopher Greek knew not whether he should reckon these kind of people among the terrestrial or aquitall sort, & doubted whether the he should number them among the living or among the dead. And another named Anacharsis, said that they were no further from death than the breadth of three or ij. fingers, even so much as the wood contained in thickness, in the which they sailed. And if that their life seemeth unto us cruel, 
A praise of husbandry for the better showing of the miseries that follow.  what greater sweetness think we to find in husbandry, and in the labour of the rustical sort, the which at the first seemeth unto us sweet, lucky, peaceable, simple and innocent, also that many patriarchs and Prophets, have chosen this kind of living, as that in which there is least guile and deceit, and also that many Roman Emperors have in times past left their Palaces, Capitols, arks, triumphs, glorious and fair buildings, and Empires, with all the rest of their worldly majesty, for to remain in the fields, to till and labour the earth, trees and gardens, as we read of Dioclesian, Attallus, Cirus, Constantinus Cesar, and others, but those that will consider these things more nearer, they will say that among these Roses, there are a great many thorns. This being true, that God having driven man out of Paradise, sent him into the earth, as to a place of exile, and said unto him, the earth shallbe cursed for thy sake, thou shalt eat thereof in travel and pain all the days of thy life. For she shall bring forth thorns, weeds, and thistles, and thou shalt eat the herbs of the field, in the sweat of thy face shalt thou eat thy bread till thou be turned again to earth, out of the which thou wast taken. But alas who hath more experimented or tasted this which God hath spoken, than the poor labourers or husbandmen, who many times after that they have laboured, sowed, & tilled the ground, traveled all the day long, endured extreme heat of the sun, the rigour of the cold, sometimes bitings or stingings of venomous serpents or worms, sweated blood and water, all the year long, for to dress the earth their nurse, hoping to gather the fruits, and suddenly behold a hail, a frost, a tempest, a thunder or lightning, that will suddenly defraud them of all their hope. To one, his sheep and Oxen die: to another, whilst that he is labouring in the fields, the men of war and soldiers come and ravish that which he hath, in such sort that when he returneth to his house, in stead of receiving consolation and finding rest, his wife bewaileth, his children crieth out, all his family lamenteth and crieth out for hunger, to be short, it is no other thing than a grief and a wound, having a continual cause of dolour, which suddenly complaineth of one thing, incontinently of another, now of the rain, 
Plato.  then of the great dryth, also of the winds and tempests, but above all, the men of war, with a company of other griefs, figured in form of a complaint by a (Da pacem) the which a friend o● mine made me this other day: the tenor whereof hereafter followeth.  

A complaint of the poor husbandmen in Meeter, made upon, Da pacem Domine in diebus nostris. etc.  

O God whom no man can gain say,  
thou knowest if that I lie,  
That neither horse nor mare is left  
to whom then shall I cry?   

Da 
Give   
But unto thee O Lord and King,  
which dost bring things to pass,  
The vengeance therefore that I crave  
is to give us and them alas,   

pacem 
peace   
The peace which is so necessary  
give us, this I think best,  
Yet if thou wilt punish mankind  
thou hast good cause and mayst.   

Domine, 
O Lord,   
Our fathers that before have been  
though in the world they were,  
The like wickedness have never seen  
as we which now are here.   

in diebus nostris, 
in our days,   
In labour and in travel great  
with face arrayed with sweat.  
This three days have I laboured,  
yet I and mine want meat.   

quia non est 
because there is no   
I have planted, sowed, & cut my vines,  
I have hedged and dungde my land,  
For to give food unto my babes,  
but who can their furious foes withstand?   

alius 
other   
Not one alone doth me molest,  
but I am assailed-day by day:  
As well of thieves as men of war  
my goods to them are made a prey.   

qui 
that   
Our sheep and lambs they do destroy,  
our calves they kill each one,  
Such men they are that us annoy,  
help thou O God alone.   

pugnet 
fighteth   
Alas it is a woeful case  
among us men of husbandry  
When soldiers that go to the wars,  
rob us as they go by.   

pro nobis, 
for us,   
O my Creator, when I do think  
on thy bounty, comfort I crave,  
Knowing that of the wrong that I doé bear  
of them no recompense I have.   

nisi tu 
but only thou   
In worldlings for to put my trust,  
no, there is no relief,  
In them there is no help at all,  
but in thee my hope most chief,   

Deus 
O God.   
When pilfery shall cease  
when reason and good policy  
In justice shall take place,  
than the good time shall be.    
Leave we these poor husbandmen with their miseries and travels, 
Misery of merchants, with a plain discourse of their frauds & deceits.  and penetrate more forward. Let us see what is done in the trade of merchandise, if we do consider it externely or outwardly, it seemeth void from miseries, and a promise of rest, for the richesse in which it aboundeth, also for that Pliny saith, it was invented for the necessity of life, and that many wise men, as one Thalus, one Solon, & Hippocratus have exercised it, & also that it is an occasion to keep Princes in peace and unity, transporting from one city to another, that which aboundeth in the one, and lacketh in the other, but we cannot so well cloak it, but that the eye may well see, how much the life of merchants is unquiet, and to how many dangers they are subject continually as well by land as by sea, without putting in account, that for the most part of their time they are as Fugitives and Vagabonds from their towns and countries, and they seem little to differ from banished, saving that their banishment is willingly, for that they fly, run and burn by sea and by land, by fires and flames, for a covetous heat of an unmeasurable gain, and they are contented to be deprived of rest & ease that they ought to receive of their own wines and children, lands, & possessions, & to be at all times in hazard of their lives by a thousand means and ways, that are for them prepared of Pirates and others, and all for an unsatiable avarice, that doth daily torment them, not forgetting how they do perjure themselves, beguile and deceive their neighbour, in such sort, that with great pain any using the trade can be made rich, but by beguiling of others, 
Corruption of the estate of Merchants.  & have in their common proverb, yn they need but turn their back a while to God, and enlarge a little the entry of their conscience, for to be rich, and surmount fortune, to the which we may add many other evils and maledictions, that depend thereon, when that they bring unprofitable merchandise out of strange countries, which are not necessary for our humane life, but only to entertain women and children in pride, pomp, and vain glory, as though our nature were not enough subject to wantonness and delicateness of itself, without pricking or provoking it any more, & in the mean time there is no Realm nor Province, but that they beggar of money with their new knacks, and that worse is, having learned the manners and orders of strange countries, they use it in the sale of their merchandise, and therewith deceive and beguile us. They make their assemblies, counsels and assizes, and have Burses, whereas the Merchants and Brokers sell unto the Retailers, that which is nought, and the Retailers utter it to us, & therewith beguile and deceive us. Also sometimes the danger is great, for under the colour of their trade and traffic, they have intelligence with strange and foreign Princes, and utter to them our secrets, lend them money, and in the end they betray and sell their native country and common weals, the which we in France have known and tasted, within these few years, to the loss and detriment of many people. I leave to speak of a thousand other frauds and deceits, when that they mingle and change their drugs, on the which many times the life of men doth depend. Notwithstanding, such is the order of their science, and also they instruct their servants & factors, in their youth to do the like, and those that have the most subtilest & sharpest wit, they increase their wages, to those specially, that can best forswear themselves, tell a fair tale with their tongue, or counterfeit the Genua, the Italian, the Florentine, or the Venetian, and things are brought into so pitiful estate, that one dare not go out of a shop, after that he hath offered a certain price, but when he returneth, incontinently he shall find the ware changed, by these young thieves which have no conscience but gauge their soul to the devil, for to enrich their masters. There is yet another kind of Merchants, of whom as yet we have not spoken of, the which deck their shops with other men's goods, and under the colour to make some great trade of merchandise, borrow here of one, & there of another, beguiling their creditors, & after that by such means they have gotten and rob from other men a great sum or value, then become they bankrupts, and get them to some other land or country, whereas they live at their ease, of that which they have gotten by fraud and deceit of others, so that sometimes they leave their creditors in such poverty, that there hath been some that have hanged themselves with their own hands, seeing themselves frustrate of that which they thought to have been as sure of, as if it had been in their purses. The which things being deeply considered by the Athenians, would not permit nor suffer that Merchants should dwell among other Citizens, but ordained them certain places, separated from the Cities, whereas they did use and occupy their trade. Also there hath been many ancient common weals, whereas Merchants have not been elected into dignities and offices, nor admitted into the counsel of the Citizens, and other members of the City, as in like case the Ecclesiastical fathers have oftentimes condemned them in many places of their writings, as S. john chrysostom, and S. Augustine that say that it is hard for them to please God, or to be penitent for their sins.  
Let us consider a little the tragical life and servitude of those that frequent the wars, 
The misery of men of war.  the which is so cruel and strange, that brute beasts do abhor it, for they rest the night time in their caves and dens made in the earth, but the soldiers waketh for the most part, and endureth rain, hail, snow, hunger, cold and heat, and when that he heareth the sorrowful sign of battle, 
I have treated of this more at large in a treatise the last year, of peace and war.  he must prepare himself either suddenly death, or else to kill & murder his neighbour, so that for a Months wages, he maketh his body a fence or bulwark against the shot of a gun, in such sort that among all the miseries in the world there is none equal or like to the soldiers. But wilt thou know how pitiful the spectacle of the war is? hast thou at any time seen the conflict of the Lion and of the Bear, or of any other furious beasts together? What a cruelty it is to see them rend and tear one another, but how much more abominable is it to see man against man, furious and wood, raging like a brute beast, for to exercise his rage against his neighbour, without put in account an infinite number of harms that hang thereon, it is the poor people that hath edified and builded so many fair Cities, it is they that have ministered unto them by the sweat of their labour, and by their diligence hath enriched, fortified and maintained them. But behold, even in their presence they are spoiled and overthrown, their cattle taken away, their corn cut down out of time, the poor labourers killed & murdered, towns and villages burned, all is in fear and continual torment, there is no household, but weepeth and lamenteth, their husbandry decays and waxeth cold, the poor people that are disherited are constrained to fast and to die for hunger, or else have their refuge to Arts unlawful, and defended for to sustain their poor life, virgins are deflowered, the chaste matrons remain barren in their houses, good laws decay, humanity is defaced, equity is suppressed, the Region is left waste, holy places are profaned, the poor old men remain captives, and oftentimes they see their children slain before their faces, there is found an infinite number of widows, as many orphelins: Kings, Princes and Monarches are envied for the great subsidies and taxes, that they level on their subjects, nothing but murmurings and hatreds, the stranger must be entertained to get his good will & favour, there must be made great dispensations, for those that prepare themselves to the war, be it by sea or by land, bulwarks must be fortified, rampires made, dressing of tents, haling to the camp, guns, armour, and charets, filling of ditches, keeping of watch and ward, with other like exercises of war. Alas was it not enough, that nature had created man so miserable and abject, and subject to so many evils, but that she must add unto him the war, 
The harms that come by war.  which of itself is an evil so strange and pernicious, that it comprehendeth in itself, and surmounteth all other kind of evils, and also of itself is so pestilent and contagious, that it afflicteth not only the wicked, but also, yea and most of all, the poor and innocent? But if that our rage and cruelty were extended upon the Heathen, and those that know not God, then might the victory be a contentation to the victor. But good God, shall we show wherein the glories and triumphs of wars among Christian Princes doth consist? Their health and conservation is the decay and ruin of their neighbour: their richesse is the spoilings of the poor and others, their joys is the mournings and bewailings of others, and yet many times their victory can not be so happy, but that both the vanquisher and the overcomed, may weep and lament. For there was never battle so lucky, but that the vanquisher at the last doth repent, if he be touched with any spark of humanity. The which the Heathen have acknowledged and confessed by their own proper witnessing, as also the great Emperor Marcus Aurelius, the which after many glorious victories obtained against his enemies, as he received his triumph at Rome, feeling in his heart the worng that he had done to his neighbour, began to cry out when that he was conducted to his chair of triumph, saying: what more greater folly or vanity may an Emperor of Rome have, for because he hath conquered many towns, stirred those that were at rest, destroyed Cities, razed strong holds, rob the poor, enriched tyrants, made an infinite number of orphelines & widows, and in recompense of all these harms, he is received with triumph and magnificence, many are dead, and many have traveled and taken pains, but one alone beareth the glory. Then he addeth these words: by the immortal Gods, when I was brought to Rome in such a triumph, and saw the poor captives in iron bands and chains, I powered out the widows lamentations, I saw an infinite number of treasure ill gotten, than I remembered them dead, I rejoiced outwardly, but inwardly I wept tears of blood, & began to cry against Rome after this sort, come hither Rome why rejoicest thou at the wrongs of others? art thou of more antiquity than Babylon, more fairer than Helena, more richer than Carthage, more stronger than Troy, better peopled than Thebes, better compassed with ships than Corinth, more delicious than tire, more happier than Numantia, 
The christian philosophy of a heathen.  all the which are perished, clad with so many virtues, and keepers of so many virtuous, yet thou hopest to remain for ever, stuffed up with so many vices, and people so wild and vicious. 
A notable discourse.  Believe one thing of a surety, that the glory that is at this hour of thee, hath first been of those, and the destruction that hath come upon them shall likewise come upon thee. O what philosophy, what holiness, what oracles, and what prophecy is found in a Heathen man, which had no knowledge of the evangelical light? May not we be ashamed that have been nourished at a better school, and illuminated with the grace of the holy ghost, that this Pagan shall rise at the day of judgement, and condemn us, that make such havoc of humane blood? seeing that the war hath already for many years passed disquieted the Christian weal, so that with great pain can be found at this day, any Region in Europe, but that is stained with human blood, neither sea nor river, but that hath been changed red. 
The cruelty of soldiers. Gaudentius Meruleus murdered in the Church.  Helericus King of the Goths, having in time passed destroyed Rome (as Paulus Oroseus showeth, that flourished in his time) caused to be proclaimed with the sound of a trumpet, that they should not molest nor hurre those that were fled into the temple of S. Peter and S. Paul. But things are come to such desolation in our age, that there is no sanctuary nor safeguard in temples nor holy places, but the poor maidens and wives have been violated, and the poor sheep of jesus Christ have been stain and murdered, so mad are men without sparing aged kind or dignity, but they sacrifice all, so that it seemeth that they will fight to overthrow nature itself, so that in the end it will come to pass (if that God provide not remedy) that the public weals shall be peopled with wild beasts or trees, for by little and little the world waxeth desert. But what is the cause that we are so prompt and inclined to lose and decay those, for the preservation of which, our saviour Christ was willing to die: but why are we so desirous of their life and blood, 
A comparison of the war of men, and the war of beasts.  seeing jesus Christ hath shed his for to preserve and save us all. But at the least, why have not we so much compassion one of another, as the brute beasts have, the which show not their rage and cruelty one against another, or if by fortune they fight sometimes, it is when that they are oppressed with hunger, or for the defence of their young ones, and yet they help themselves with those armours that nature hath appointed them, without adding to them other kind of weapons invented by the devil, for there is no earthly things, but that may be overcome with the force of guns, so that weighing well this invention, it is not only more dangerous, than all the cutting weapons of the world, but also it is more pernicious and pestilent, than any other venom or poison, yea worse than the thunderings and lightnings that come from the air, the which for that it is composed of four strange elementaries, being in the most part of his greatest dryth, casting the fire in the midst of the smoke, multiplieth of the air and of the fire, and mingleth with the moisture, in such sort that the nature of every element fight with the other, converteth in humour and in great thundering, because that the heat with the moisture cannot agree, nor endure together, but straineth to come forth, the air addresseth to the air, and the fire draweth of his nature traveling to mount high, being an action superior, and exceeding in power all the rest, the which he turneth into his nature before coming out, by the which means groweth such a hurling noise, that it is necessary that the thing wherein this powder is, be put in pieces, or that the most weakest, give place to the strongest. And then of all this stuff, cometh Canons, double Canons, Serpentines, culverins, Sakers, Falcons, Fauconnets, and such like. In the naming whereof, the cunning masters have greatly failed, in imposing to them the names of birds, the which serve to give and show us melody and pleasure, they should rather appropriate to them the names of the infernal devils, for as those engines serve to rend and dismember the bodies of men, so in like case do the devils beat and pain the souls in hell.  
We have here showed what is done in the wars, & the recompense of those that frequent it. Now let us see what is done in the palaces of Princes, & what is the felicity of the Courtiers, which make a show of their delicateness: seemeth there any greater felicity in the world, than to have the Prince's favour at all times, to be cherished, to distribute largely to others, to take the best spoils, to use courtly manners, embracings, kissings, conveying, and other offices of humanity, with an infinite number of such kind of dregs? There are of this sort crafty and wily, that do as the fisher man, who assoon as he hath any thing in his net, draweth it up, and so goeth away withal: othersome there are that play all out: and others that remain until they are as full as sponges, and in the end they are made to restore all: others also that do nothing but invent subsidies, and seek means to enlarge or multiply the treasures of kings, and so become rich, with spoiling of the poor people. And Princes do by them many times as we do by our hogs: we let them fatten, to the end to eat and devour them afterward, so are they suffered many times to enrich themselves, for to be despoiled after when that they are so fat, and one that is new come shall many times be preferred in their places, here you may see how that these poor courtiers sell their liberty for to become rich: they must obey all commandments be they just or unjust: they must frame themselves to laugh when the Prince laugheth, to weep when he weepeth, approve the which he approveth, & condemn that which he condemneth: they must obey to all, altar and change wholly his nature, to be severe with those that are severe, sorrowful with those that are sorrowful, and in a manner transform themselves into the nature of him whom they will please, or else to get nothing. If the Prince be impudent, they must be the like, if he be cruel, they must delight in bloodshed. To be short, they must frame themselves to all ordinances and manners of the Prince, or whom they will please, and yet many times one little offence staineth all the service that one hath done in his life time. The which those that assisted the Emperor Adrian did feel, who when they were elected by him into high estates and dignities, by the report of divers flatterers, they had not only taken from them that which before he had given them, but also they were declared to be his chief enemies. The which Plato lively considering, and foreseeing in the Court of the Atheniensis, did promptly quit their deliciousness, and yet he could not so well take heed to himself but that he returned to Dennis a tyrant of Sicily, who in the end sold him to Pirates of the sea. But what happened to Xenon that old, sage, & grave Philosopher, whom Phalaris in satisfaction of his service, caused most cruelly to be put to death, as also did the King of Cyprus Anacreon to the noble philosopher Anaxagoras: and Nero his tutor Seneca, & Alexander, Calistenus, for that he wo●● not worship him, caused his feet to be cut of, his ears & his hands, also his eyes to be put out, and so left in the mercy of a strait prison or dungeon, wherein he finished most miserably his days. Such hath been many times the end of a great number of learned men, who because they would not obey to the fearful affections of Monarches, lost their lives, 
Execrable vices of the Court  in recompense of their good service, and wholesome counsels: without putting in account the vices that frequent those that follow the Court, whereas the most part of human things are abolished. Many in the Court put of their caps to thee, that would be glad to see thy head from thy shoulders, such bow their knee to do thee reverence, which would that they had broken their leg to carry thee to thy grave. Many have the name of Lord that meriteth the name of a hangman, there is always I know not what, nor how, or one, I understand not who is the cause,) that incessantly one complaineth, altereth, or else despiseth. In the Court if thou wilt be an adulterer, thou shalt find of thy complices, if thou wilt quarrel, thou shalt find to whom, if thou wilt lie, thou shalt find those that will approve thy lies, if thou wilt steal, thou shalt find them that will show thee a thousand ways how, if thou wilt be a carder or a dicer, thou shalt find them that will cog and play with thee, if thou wilt swear and bear false witness, thou shalt find there thy like: to be short, if thou wilt give thyself to all kind of wickedness and vices, thou shalt find there the very example givers. Here may you see the life of my masters the Courtiers, which is no life, but a continual death. Here you may see wherein their youth is employed, which is not youth, but a transitory death. When that they come to age, knowest thou what they bring from thence? their grey heads, their legs full of gouts, their mouth having a naughty smell, their back full of pain, their hearts full of sorrow and thought, and their soul filled with sin: to be short, in the Court there is very little to write, but much to murmur at, of the which things, if thou desire a more ample knowledge, read the work that Dom Anthony Guenera, bishop of Mondouent, and the Crowner of the Emperor: and Aeneas Silvius, otherwise called Pope Pius, which have compassed two most excellent and particular treatises of this matter, wherein they have painted my masters the Courtiers so in their colours, that they have stayed the hope of adding to those, that will discover after them. Let us leave speaking of the Courtiers with their life so unquiet and miserable, and let us contemplate a little the estate of Kings, Princes, Monarches and Emperors, for whom only it seemeth that felicity is created, for if we consider all that may render the life of man in tranquillity, happy and content, we shall find that fortune among all other mortal creatures, hath provided for them prodigally. What maketh man more wonderful in this world, but goods, richesses, dignities, Empire, licence to do good or evil without correction, power to exercise liberality, all kind of voluptuous aswell of the spirit as of the body. All that may be wished for, for the contentation of man, be it in apparel, in meats or drinks, 
Princes seem to be void of miseries.  variety in meats, in magnificence, in services, in vestures, that which may tickle the memory, and flatter the concupiscence of the flesh, is prepared for them, even from their cradle, for to conduct the estate of their life in more hap and felicity. The discourse of which if we will consider outwardly, there is not one but will confess that they alone triumph over that, that others languish in. But if that we will consider things more nearer, and examine and way them in a true balance, we shall find that the self same things, that we think degrees for to attain to felicity, and to cause them to be happy, are the very instruments of vice, that cause them to have more greater sorrows, & that doth render than most unfortunate: but wherefore serveth their costly ornaments and honourable services, or delicate meats? when that they are in continual fear to be poisoned, seduced and beguiled by their servitors, have not we had the experience thereof in our time? doth not Platina write of a certain Pope that was poisoned by the siege, with a paper that his servant did present him? others with the smoke of torches and flames. But this thing is most to be marveled at, yea, and most horrible to hear, 
A cruel and an abominable act.  that the humane malice should be so great, that there hath been some that have mingled poison with the water or singing cake, and by this means hath caused to die Henry, the seventh Emperor, as I have red in Fluschius, in his first composition of medicinable things. We may read in Histories, that certain Emperors durst not lie down to rest in the night, before that they had caused their beds to be visited and lain on, and all the places of their chambers to be searched, for fear that they had to be murdered or strangled in their sleep, others would not permit Barbers nor chirurgeons to touch their face, for fear that in trimming of their head or beard, they would take from them their life. And yet at this present day they are in such fear, that they dare not put their meat into their mouths, before that one have tasted thereof. Were it not better (said julius Cesar) to die once, than to live always in such fear and dread? But what felicity can a king or a prince have, that hath under his government so many thousands of men, he must watch for all, hear the plaints and cries of every one, 
The true office of a Prince.  procure every man's safeguard, provoke some by liberal gifts to do well, the others by terror and fear, he must be no less circumspect to nourish peace among his people, than to defend his Realm, against the invasion of the stranger: without putting in count many other calamities that are under the sceptre. They command all, and and many times one or two doth govern them. Pege the Florentine hath made a particular discourse of the infelicity of Princes, he meaneth of the wicked, where he saith, that for the most part, three kinds of people are to them most agreeable and familiar: flatterers keep the first rank, which are the chief enemies of verity, and that empoison their souls with a poison so pestiferous and dangerous, that it is contagious to all the world: their folly and temerity, they call it prudency, their cruelty is justice, 
Three plagues, from the which a Prince ought to beware of.  their luxurious life, desolutions and fornications, are pleasures and pastimes, they are covetous, which they they call good husbandry, if they be prodigal, they call it liberal, in such sort that there is no vice in a Prince, but that they cloak it & hide it under the protexetie of some virtue. The second sort are these, inventors of new subsidies: they rest no night but that in the Morning they bring some invention or new practice to the Prince, to draw money from the poor people: they cause new statutes to be erected: they break, form, reform, diminish and add: they demand confiscations and proscriptions, in such sort that all their study is to make themselves rich on the calamities and miseries of the poor people. There is yet another sort, that under the shadow of honesty counterfeiting good men, have always the eye on other men's livings, and make the office of reformer of vices: they accuse and espy out other men's lives: they invent wicked and false devices, yea, and not content to get other men's goods, but also seek their death, 
The Elders made most dreadful prayers for wicked Princes.  and by their means they cause many a one to be put to death, whose life before God are innocent. For this cause it is that the Elders (as Herodianus writeth) if their Kings or Princes had behaved themselves wickedly in the administration of the public affair, they condemned them for devils after their death, and assembled in the temples with the Priests, praying openly to the Gods, not to receive them, but recommended them to the infernal powers, to the end that they might be grievously tormented. The which hath not been only observed of the Elders before us, but also of certain in our time, as witnesseth Antonius Gevara, Crowner to the Emperor, in a certain Epistle wherein he sayeth that to the Viceroy of Sicilia, for vengeance of the tyrannies that he had exercised against his subjects, after his death, they made this epitaph on his tomb that followeth.  
Qui propter nos homines, & propter nostram salutem descendit ad inferos.  
Here you may see the miseries wherein Princes are subject. Here are the thorns that they receive in recompense of their brightness and royal dignity, which ought to be like a Lamp, that giveth light to all the world. But when that it is darkened with any vice, it is more reprochable than in any other private person. For they alone sin not (as Plato writeth) by the fault that they commit, but by the evil example that they give: if it be hard to be good (as Hesiodeus writeth) yet with more greater difficulty 
King's depraved by deliciousness.  can Kings and Princes be, for the abundance of honours and deliciousness the which they see that they enjoy, serveth them as a bait to induce them to evil, and they are the very lanterns of vices. What was Saul before that he was made King? his goodness is showed in holy scripture, whom God only did elect, but nevertheless he made a sudden Eclipse or changing. How wonderful was the beginning of the reign of king Solomon, the which being plunged in royal delices, gave himself incontinently a pray to women. Of xxij Kings of juda, there is found but five or six that have continued in their virtue & bounty. As touching the Kings of Israel, if thou wilt consider their lives from jeroboam the son of Nabath, even to the last, which were in number xix they have all in general, ill governed the affairs of the kingdom. If thou do consider the estate of the Assyrians, Persians, Grecians, and Egyptians, thou shalt find more wicked than good. Let us consider what the Roman Emperors were, which have been esteemed the most flourishing common wealth in the world, thou shalt find them so overcomed with vices and all kind of cruelties, that I do almost adhorre to read in Histories their livings so corrupt & defiled. What was the estate of their common wealth before that Silla & Marius did change it, before that Catallina and Catulla did perturb it, before that julius Cesar and Pompeius did slander it, before that Augustus and Marcus Antonius did destroy it, 
Marcus Aurelius.  before that Tiberius and Caligula did defame it, before that Domitian and Nero did deprave it. For although that they had made it rich with many kingdoms and Lordships, notwithstanding the vices that they brought with them, are more greater than the kingdoms that they have gained, for the goods and richesses are lost, but the vices remain unto this day. But what memory remaineth now of Romulus that founded it, of Neuma pompilius that erected the Capitol so hie, of Ancus Martius that compassed it with walls, of Brutius that delivered it from tyrants, of Camillius that drove out the French men. Did not they show by their doings what felicity is in the principal, the which is more subject to the assaults of fortune, than any other earthly things, for many times the thread of life breaketh when that they think least of death, an● then the infamy of those that are wicked, is written in histories for a perpetual memory thereof. The which thing Kings, Princes, Emperors, and others constituted in dignities, aught more to fear a thousand fold, than the tongue that speaketh evil, the which can but shame the living, but books slander & defame the dead. All the which things being lively considered by Dioclesian, and many other Emperors, they forsook their Sceptres and Empires, and withdrew them into the fields, loving much better to remain the rest of their life in some desert place, and to be content with a little, that to enjoy the crooked honours of this world.  
Let us leave speaking of Kings, and come we to the Ecclesiastical sort, 
The misery of Popes.  begin we with the heads, which are Popes, and Pontificals, are not they happy and fortunate in this world? their dignity is the most greatest, and supreme of all other. It is obtained without pain and labour, without war or effusion of blood, it is kept without peril, they command all, Emperors and Kings do them reverence and honour, they are rich, and of great power, and all given to honours and dignities, although those that they represent, were the true example givers of poverty. But if thou do well consider the end of the Tragedy, thou wilt not count them happy, but abhor their doings, and also complain and bewail their state, 
Pope Florentine in his books of the infelicity of Princes.  for if they will follow the steps of S. Peter aright, according to God's commandments, they must be as one that will give his life for the preservation of his neighbour, they alone should wake, when that other sleep, they should watch for all the world, they should have no rest, but all the minutes of their life should be bestowed for the health of the public weal, for fear that Satan seduct not their flock. For if it be so, as S. john chrysostom writeth upon the Epistle to the Hebrews, that he that is the rector or governor of one only Church or congregation, may with great difficulty be saved, so great is his charge. In what peril then are the Popes, that are guards, tutors, protectors and heads of all Christian Churches. The which things the Pope Adrian, a man learned and of a good life, having many times weighed and considered, was accustomed to say with tears to his most priviest friends, that among all the estates of the world, there was none that seemed to him more miserable, and more perilous of condition, than the estate of Popes and Pontificals. For although the throne and siege wherein he did sit, was richly decked with divers pomps, yet was it filled with many sharp thorns, and the precious cloak with the which they were covered, 
A notable sentence of Pope Adrian on the misery of Popes.  was full of sharp pointed needles, and so heavy to bear, that his shoulders therewith was pained, and as for the Mitre that covered their heads, it is a very flame that burned even from the bottom of the soul: and if we will consider the notable Philosophy of Pope Adrian, on the Popish ornaments, we shall find it not unprofitable: for although many have gaped for that dignity, yet if ye read Platina and others that have written their lives, you shall find them so wicked, that ye will say that there are many Wolves among these pastors. In consideration thereof S. Bernard lamenteth the condition of Pope Eugenius, when that Rome was less depraved than it is at this day: but what just occasion should he have to complain, if he had seen the disorder and confusion that hath reigned since his time. Well let us leave the heads, and come to the members, and seek the matter more further, 
The misery of the Ecclesiastical estate.  for that they are sick with the same disease that others are. Let us consider what were the Heathen Priests and the Gentiles, and confer them with ours, to the end that those that are illuminated with the evangelical light, that have been instructed at a better school, blush for shame, and learn of them to reform their life. It is of a truth, that the Priests of the Heathen and Gentiles, were chosen among the others, 
Clicthoreus.  of a more singular doctrine and manners less depraved, as the Priests of Egypt, 
The estate of the heathen Priests.  which being nourished of the public, had no other science nor occupation, after that they had finished their ceremonies, but to philosophy and contemplate diligent lie the secrets and miracles of nature. And of such honest occupations came so great profit, that they were (as Aristotel writeth) inventors of Mathematics, and their lives were so well ruled, and their discipline had in so great admiration, that Ligurges, Pythagoras, Plato, Democrites, and the most part of the renowned Philosophers of Gréece did forsake their countries and Provinces to become disciples to the Priests of Egypt. The babylonians have used the like in the choosing of their priests, which they called Chaldeys, who as writeth Deodorus the Sicilian, after that they had said their prayers and divine service, ceased not all the rest of their life to philosophy, and contemplate the secrets of the firmament, in such sort, that we are debtor to them for many secrets of Astrology, 
A comparison of heathen Priests with ours.  the which by their labour and diligence have been discovered. The Persians in like case to their Priests, that have been called Mages, which is as much to say as sage and wise, who aswell for their excellency of learning, as their solitary life, they have so reverenced, that in their most urgent affairs, they made their refuge to them as to their Gods. The Indians in like manner to their Priests, whom they call Gymnosophistes, being so prompt in doctrine, and so well ruled in good manners, that they alone above other men by their eloquence confuted the great tyrant Alexander, which was minded to spoil and waste their country, but he was so well appeased, after the he had heard them (as Plutarch writeth, that he did not only leave them without harm, but having their prudency in admiration, left them in liberties and freedoms, and honoured them with an infinite number of treasures and magnifical presents. Also the ancient Gauls or Frenchmen, the which at that time had no knowledge of the Gospel, had (as writeth Cesar in his Commentaries) their Priests, whom they called Druids, who were so strait of living, and of so great doctrine in so great admiration, that they wondered at them, as if they had been Gods: who after that they had bestowed a certain time in their ceremonies and sacrifices, instructed youth, disputed of the immortality of the soul, of the movings of the firmament, of the greatness of the world, and of the nature of things, and so lead the estate of their life in virtuous occupations and works, not letting one minute of the time to slip without bearing some profit to the common weal. Here is the state, here is the life, here is the manners and occupations of Priests that had no knowledge of God, without law, without faith, without hope of a second life, and without fear of God's punishments. Let us confer the doctrine of the most part of our Priests, their life, manners and conversation, and we shall find that these one day shall rise against them, even at the day of judgement, and shallbe the accusers of their wicked life: it is unto the wicked to whom I speak, it is unto the vices, and not unto the persons. I know well that there are a great number of good and learned pastors in many Christian Regions and Provinces, which are vigilant and careful for the flock, to whom they preach most worthily the word of God. I know also that there are many excellent Doctors in this university, and in other places, by whose good erudition and doctrine all Europe is at this day illuminated. But to the contrary, how many Priests are there in the world, that are drowned in such ignorance, that with great pain they can say a Mass, but must mumble it between their teeth, for fear that their faults be discovered, so dull are they, without knowledge and understanding of the dignity, power and strength of the sacraments which they minister. There are many pastors at this day that have better skill in Courtly fashions, or else in some other vanity, than in desoluing the doubts of Predestination, of liberal arbitrement, and others that are found in the holy scripture. They are those of whom crieth the Prophet Ezechiel that they serve for no thing but to feed themselves, 
Ezechiel Cap. 3. Micheas Cap. 34. Esa. ca 56.  & in stead of feeding their flock, they take the fleece, draw the milk, kil the fattest, eat the flesh, break the bones, they are dumb dogs, blind & a sleep, that know nothing, dare not bark, but are very curious to have horskepers for their Palfreys, falconers for their Hawks, Cooks for their paunches, and they fear not to ordain and appoint pastors for the poor flock of jesus Christ, they which will one day cause them to render a count for the poor sheep that are perished by their default, the which will be required at their hands: to be short, they are the very blood suckers, that serve for nothing else, but to draw the blood and substance from poor sheep, and bestow the goods of the Church in delicious pomps and excess, in stead of maintaining the poor and entertaining youth in liberal Arts, and other divine and humane disciplines. But our God which is just in his judgements, will cause them one day to give a count of his goods so ill bestowed. For this is of a surety, that there are pastors that have this twenty years received the fruits of their benefices, that have not three times visited their flock, but they commit them to poor ignorant Chaplains, and many times to those that will serve best cheap, who as they serve God by credit, and by procurement, if that the Lord God have not pity of them, they shallbe damned for ever. The which being considered by the good Doctor 
S. Bernard sermon. 33 of canticles  S. Bernard, toward the end of the .33. sermon of Canticles, is very sore offended with them, complaining of their pomps and superduities, whereas he painteth them out in their lively colours, as followeth: there is (sayeth he) a spot and plague corrupted, that reigneth in the whole body of the Church, the Ministers of jesus Christ serve Antichrist, they stand and go in great honour and pomp with the Lords benefits, & nevertheless, they give no honour to his name, and it is the ornament of a harlot, whom thou seest daily proceed from thence, so is the gold that they carry, their saddles, bridles and spurs, the ornament of their feet is more superbious and full of pomp than the temple of God: their spurs are better gilded than their altars, from thence proceed their sumptuous table so well garnished with delicate meats, their goodly gilded cups and goblets, from thence proceed their greediness & drunkenness, from thence their mystical harmony, their Harps, Lutes, virginalles, Regals and such like, the delicate wine that the pre●●ors power out, and the money that they have in their purses, cometh from thence, (than he concludeth) and for to enjoy and cloak this their deliciousness, 
S. Bernard's words against the Ecclesiasticals at the counsel of Rheims.  they ordain Prelates of Churches, Deacons, Archdeacon's, Bishops, archbishops: moreover being kindled with a marvelous zeal in the sermon that he made at the Synod of Pastors, he doth not dally with them, but crieth out with open voice, it is not the way to deck the spouse of jesus Christ, but to spoil her, it is not to keep her, but to lose her, it is not to defend her, but to let her be a pray, it is not to institute, but to prostitute, it is not to instruct, but to profane her, it is not feeding of the flock of Christ, but spoiling and devouring of them. These are the remonstrances and exhortations that this holy man made to the Prelates and other members of the Church, when that it was less corrupted than it is at this present. But what would S. Peter and S. john say, that had not one penny to give to the poor lame man that sat begging at the temple gate, if they should see these Pontifical Courtiers, that vaunt to be their successors (but not followers) treading on silk, with their perfumes, embaumentes, mounted like S. George, lodged in the suberbious and magnifical palaces of Kings, but the others were many times lodged in Charters and prisons of tyrants, but the Lord God will one day come with a whip, and whip these Merchants and choppers of benefices out of his temple.  
If we will curiously seek out what is done in the Civil life, 
The misery of those that administer justice.  and ministering of the public affairs, to how many miseries it is subject, although that it be at this day a degree so noble and necessary for our humanity: we shall find that it hath his part in the Cake aswell as others, and if that there be any delectation or pleasure, for the honour that hangeth thereon, it is transitory and unconstant, and cometh to them as an inflammation that cometh to the humane body, knowing that it is necessary that all their actions pass before the eyes of the common people, the which although they cannot perfectly render the reason of things, yet notwithstanding, they have a certain smell and savour of good and evil, wherefore those that are judges are subject, as in a play to be hissed at, and chased away with shame and confusion. For the people being astonished. Plato calleth them a monster with many heads, and mutable, uncertain, deceitful, ready to wrath, ready to praise or dispraise without providence or discretion, variable in their talk, unlearned, obstinate, and therefore it behoveth that the life of a judge be conformable to their will, for as he judgeth openly, so shall he be judged of them secretly, not only in matters of weight & importance, but in those of small consequencie. For always the people will find some fault, as Plutarch writeth in his policies. The Atheniensies murmured at their Simonidus for that he spoke too high: the Thebians accused Paniculus, for that he would spit oftentimes: the Lacedæmonians noted their Ligurges, for that he went always holding down of his head: the Romans found a great vice in Scipion, for that in sleeping he snorted too loud: the Vticences defamed the good Cato in his eating: they found Pompeius uncivil, for that he would scratch with one finger only: the Carthagians blamed Hannibal, for that he was always unlaced and open before his stomach: others murmured at julius Cesar, for that he carried the girdle of evil grace. And yet this is but little in comparison of other good men, that this people or common sort have persecuted, banished, and in the end put to death in satisfaction of their good services that they had done in the common wealth. If that great Orator Demosthenes were alive, he could say somewhat, who after that he had been so just and faithful a protector of his common wealth of Athens, was in the end unjustly banished, as though he had committed some notable crime. Socrates was also poisoned. Hannibal was so ill treated of his that he was constrained to wander miserably in the world. The Romans did the like to Camilus: the Greeks to Ligurges and Solon: the one of them was stoned, and the other having the eye pulled out, was banished like a murderer. Moses and many other holy men have so many times tasted the fury of the people, that if they were this day living they would pour out marvelous complaints against them. And as we have showed and set forth the defauts and miseries that proceed of the people's part, so must we in like case put into the balance, the errors and corruptions that is found in wicked judges, of the which sort, 
Against judges that are corrupted  some (to be short) are corrupted by fear, for the fear that they have to displease a Prince or a great Lord, they violate justice, and are as Pilate that condemned Christ to death, for fear that he had to displease the Emperor Tiberius Cesar: other magistrates are corrupted by love, as was Herod the Tetrarch, who for to please by foolish love the Damsel that danced, condemned to death S. john Baptist, although that he knew he was just and innocent. Some are many times corrupted by hatred, as was the chief Priest, who of malice condemned S. Paul to be smitten and stoned, though he deserved it not. Sometimes the Magistrates are corrupted by gold and silver, and other gifts and presents, as were the children of the Prophet and great Priest Samuel, and this disease is so contagious, that at this day it is common among many. They all love (saith the Prophet) presents, they all seek for gifts, they do not right to the orphelin, and the widows complaint cometh not before them, and in another place, woe be to you that are corrupted by money, and by prayers, by hatred or love, and that judgeth the good to be evil, and the evil to be good, making of light darkness, and of darkness light, woe be to you that have not respect to the merits of things, but to the merits of men, that regardeth not equity, but gifts that are given, that regardeth not justice, but money, which regard not that which reason ordaineth, but only to the affection whereas your desires doth guide you: you are diligent in rich men's causes, but you defer the cause of the poor, you are to them cruel and rigorous, but to the rich, loving and tractable. Then Wisdom following the like matter, sayeth, the poor crieth and no man giveth ear, but one will ask what he is, the rich man speaketh, and all the world pleadeth his cause, and lifteth up his words with admiration even to the sky, yet this is not enough, for when that they are in the degree of honour, they have another worm that gnaweth them, they do with their children as the mother of zebedee said, 
Math. 20.  Lord grant that my children may sit, the one on thy right hand, the other on thy left hand in thy kingdom, after them they advance their children in their dignities, being sometimes ignorant and foolish. Then the Prophet jeremy saith, 
jeremy.  they are magnified and become rich, they are become fat, they have left the orphelin, and have not done justice for the poor, shall not I therefore punish such things (sayeth the Lord God) and and my soul take vengeance on such manner of people? Hear also the sentence that saint james pronounceth against them at the day of judgement: 
S. james Cap. 5. ●.  you have condemned and killed the just, you have lived in wantonness in this world taken your ease, you have satisfied your hearts: now therefore (sayeth the Lord of hosts) weep and howl in your wretchedness that shall come upon you, your garments are Moth eaten, your gold and your silver is cankered, and the rust thereof shallbe a witness against you, and you shall eat your flesh as it were fire, for the complaint of widows is ascended up to my throne. These are the complaints that the Prophets and the Apostles made against worldly judges, here are the Censures that our good God hath thundered against them.  
There resteth now nothing more but to know what is done in Matrimony, seeing that we have sought out in general the miseries of all the estates of the world. There is nothing more certain, if we will weigh in our minds the original of Matrimony, excellent, and well accomplished on both parts, 
A praise of marriage, to show the miseries that follow.  as Plato did his Common weal, Cicero his Orator, & S. Augustine in his City of God. There is nothing in the world, which may compare in pleasures to marriage▪ be it true, the fortune aswell prosperous as adverse is common, and that more is, there is so great Commonalty of body and unxion of spirits, that they seem two, transformed into one. And if the pleasures seem to us great, to confer our affairs and secrets with our friends and neighbours, how much is the delectation more greater that we receive, to discover our thoughts to her, that is joined to us by such a place of charity, that we put our trust in her, as in ourselves, making her wholly treasurer or faithful keeper of many inward secrets and cogitations of our soul. But what may be more greater witness of fervent love, than to forsake Father, Mother, Sisters and Brothers, and generally all the Consanguinity till they become enemy of themselves, for to follow a husband that doth honour and reverence her, and having all other things in disdain, she only cleaveth to him, if he be rich, she keepeth his goods, if he be poor, she employeth all the Art that nature hath given her for to compare with him in his poverty, if he be in prosperity, his felicity is redoubled in her, she seeing herself partaker of his benefits, if he be in adversity, she beareth but the one half of the grief, and furthermore counterfeiteth him, assisteth and serveth him. If a man will remain solitary in his house, his wife keepeth him company, doth cherish and comfort him, and causeth him more easily to digest the incommodity of his solicitude, if he will go to the fields, she conducteth him with eye, so far as she can see him, she desireth and honoureth him, being absent, she complaineth and sigheth as if he were always by her, being come home, he is well received, cherished and favoured, with the best shows and tokens of love that nature hath showed, in such sort, that for to speak the truth, it seemeth that a wife is a gift from heaven granted to man, as well for the contentation of youth, as for the rest and solace of age, nature can give us but one father and one mother, but marriage representeth many in our children, the which do reverence and honour us, who are more dear than our own proper bowels, being young & little they play, laugh & show us many apish toys, they prepare us an infinite number of pleasures, in such sort, that by their toys and pastimes that nature hath given us for to deceive and pass away part of our miserable life (if we be besieged with age, a thing common to all) they solace the discommodity of our age, close our eyes, bring us to the earth from whence we came: they are our bones, our flesh and blood, seeing them, we see ourselves, in such sort that the father seeing his children, may be assured that he seeth his lively youth renewed in the face of his children, in whom we are regenerate and borne again, in such sort, that the age (being a heavy burden) is not grievous unto us, beholding the mirrors or similitudes of ourselves that elivate the memory of us, and make us almost immortal, in procreating and engendering others after us, as the joint or slip being taken from a tree, of the which groweth many others: the which I have treated more at large in a book that I brought to light the last year, of the dignity of Marriage, in the which I think I did omit nothing of that that pertaineth to the whole ornament and decking of the conjunction of Matrimony: therefore, for fear to be accused of unconstancy, or counted a turn tippet, I will not now dispraise that which I have so much exalted. But for that my subject (that treateth of the miseries of all estates in our days) requireth that I give no more pardon of this, than I did to the others, I will in few words show that which I have read in many Authors, the which confess with me, that there is much sweet and pleasant things in marriage. But if we do well consider and weigh in a just balance the great and unsupportable deeds, we shall find among these Roses, many thorns, and among these sweet showers of rain, we shall find that there falleth always much hail, 
Laws for to reconcile the man and the wife.  be it true, the Athenians being a people much commended for their prudency and wisdom, seeing that the husbands and wives could not agree, because of an infinite number of dissensions and provocations that chanced ordinarrly between them, were constrained to ordain in their common weal certain magistrates, whom they called reconcilers of married ones, the office of whom is to reduce, reconcile, and set accord by all means. The Spartins in their common weal had in like case established certain Magistrates named Armosins, who had the charge to correct the insolency of women, to reprove their arrogancy and audacity towards their husbands. The Romans would not ordain Magistrates, persuading with themselves that men were not sufficient to bridle the raging temerity of women that they did pour out, but they had their refuge to the Gods, and dedicated a temple to the Goddess Vitiplaca, where in the end they accorded of their domestical quarrels. But who can (say they) patiently bear the charges of Marriage, the insolency and arrogancy of women, 
Miseries and thorns in marriage.  the yoke of a kind unperfect? Who may accomplish their carnal appetite, as also their unsatiable pomps? Doth not the old Greek Proverb say that women and ships, are never so well accomplished, but that always they want repairing? If thou takest her poor she shallbe despised, and thyself less esteemed, if thou takest her rich, thou makest thyself a bond slave, for thinking to marry one equal to thee, thou mariest thy unsupportable masters, if thou takest her foul, thou canst not love her, if thou takest her fair, it is a image at thy gate for to bring thee company, it is a tower that is assailed of all the world, and therefore that is very hard to keep that every one seeketh to have the key, behold the hazard wherein thou art (saith William de la Perriere) that thy round head become not forked, which were a fearful sight if it were visible and apparent, 
Beauty maketh a woman suspected, deformity hated, & riches proud.  this is the conclusion, riches causeth a woman to be proud, beauty maketh her suspected, and deformity or foulness causeth her to be hated. Therefore Diponares having tased the martyrdoms of marriage, said that there were but two good days in all the life of marriage, the one was the wedding day, and the other the day that the woman dieth, for that on the day of marriage, there is made good cheer, the Bride is fresh and new, and all new things are pleasant, and of all pleasures the first is most delectable. The other day that he saith is good, is the day wherein the woman dieth, for that the beast being dead, dead is the poison, and that by the death of the woman the husband is out of bondage. In confirmation whereof, there is recited a pretty history of a noble Roman, who the day after his marriage, after that he had lain the first night with his wife, was very pensive and sorrowful, and being demanded of certain of his familiar friends, what was the occasion of his sorrow, seeing that his wife was so fair, rich, and come of a noble progeny: showing them his foot, he stretcheth out his leg, saying, my friends, my shoe is new, fair and well made, but you know not where about it doth hurt and grieve me. Also is alleged the saying of Philemon, that said that the woman was to the man a necessary evil, seeing that there is nothing more harder to find in this world, than a good woman, following the ancient Proverb, that saith that a good woman, a good Mule, and a good Goat, and three dangerous beasts. Also is recited the saying of Plutarch, the which demandeth if there be any thing more lighter than a woman's tongue unbridled, more pricking than her words, more to be feared than her boldness, more execrable than her malice, more dangerous than her fury, or more dissembling than her tears, not putting in account many other things that he reciteth of the discommodities of their work, for that many times men are constrained to nourish other men's children, or if by chance they are the husbands, he is in hazard to be the father of wicked children. The which many times are the dissolution and dishonour of their father's house, and a reproach and shame to all their kindred. The which thing that Emperor Augustus fearing, wished that his wife might never have child, 
A notable sentence of Marcus Aurelius.  and oftentimes he called his wife and his Niece two worms that did eat and destroy him with extreme dolour. Marcus Aurelius one of the worthiest Emperors that ever bare sceptre, knowing what was done in marriage, as he was daily called on by certain of his Lords, that he should marry his daughter, said unto them: vex me no more, for if all the counsel of the wise were founded in one Furnace, they would not be sufficient for to give good counsel in making of a marriage, and will ye that I give her alone & so lightly. It is now six years since that Antonius Pius elected me for his son in law, 
Antonius' Pius.  and gave me the Empire in marriage, and yet have we been both deceived, he in taking me for his son in law, and I for taking his daughter to wife. He was called Pius, for that he was very pitiful to each one saving to me, to whom he was cruel, for in a little flesh he hath given me many bones, which is in some the bitter gall that is mingled among the sweet delicateness of Matrimony, the which for to speak the truth, we cannot so well cloak nor disguise by words, but that at the last we are constrained to confess it, so that if we do weigh uprightly the Eclipses and miseries, with the pleasures & pastimes, we shall find that the one surpasseth not the other.  
An end of the second book.   

¶ The third book.  
Leave we now each estate, making their traffic, and spreading their nets, and let us take our way to humane miseries, & treat of the other scourges, wherewith nature doth torment this poor vessel of earth, for to make him stoop, and bring him to the knowledge of his God. 
The misery of man for the diversity of Religion.  It was not sufficient that there is a corruption in all estates, and in the lump of man, which is but a filthy and foul carcase, but that he must areare battle against God, in dividing his Religion. S. Jerome and S. Augustine do declare that in their time, the word of God was had in such reverence, that it was spread in all the corners of the earth, even in the wilderness, but now (unthankful wretches that we are) the Lord God hath so taken away the light of his Gospel from us for our sins, that it shineth but in a little end and corner of Europe. And yet that which ought to give us most fear, are the diversity of opinions that are among us, and the errors wherein we are wrapped, for that which one saith is white, another saith is black, that which some call day, others call night, that which is light to one, is darkness to another, that which some find sweet, others judge it bitter, that which is jesus Christ's verity and heaven to one, is Antichristes' dreams and hell to another. In the mean time what should the Ignorant think, in what trouble, perplexity and despair ought their poor consciences to be in, when they see that denied of one, which the other approveth, seeing that this is certain, that there is but one verity among so much variety of opinions. We may now well say that the shéepesolde is open by the negligence of Pastors, 
jere. 12. Ezech. 34.  the Wolves are entered, and the sheep are dispersed and gone forth, some of them forsaken of their shepherds, and guided by others that care not for their loss. Those that are in the true flock are continually in danger to be seduced and drawn out of the right path. If it were possible to behold with our corporal eyes, the danger wherein all Christendom hath been, or if it were possible to count or number the poor souls that by the dissensions of divers opinions perish daily, there is none but would quake for fear. But is there any kind of wrath or vengeance that we have not tasted in our age, I will not here reckon the wars and effusion of blood that we have tasted within this forty or fifty years. 
In a treatise of peace and war.  I have written of this more at large in other places, but the memory thereof is so new that the wounds bleed as yet upon the poor people, that we see daily stray about from town to town, with the poor mothers that bear their young children in their arms, saved from the midst of the fire, from the bloody glaives, fleeing the unmercifulness of the enemy, finding no place of refuge for to solace their calamity, can witness that same. But what hard and stony hearts have those that see the streets and places covered with these strange people, what countenance may those then have, that stir up so many tragedies on the earth, when that they shall hear their cries and lamentations, knowing that the day will come wherein they shall render a count of all the innocent blood that they have shed, from the time of Abel that was first slain, until the last man, as the spirit of God doth teach us in the holy scripture. We have been afflicted with the war which is one of the forerunners & scourges of God's wrath. Have not we had plagues in our time? behold the afflictions, how they succeed by degrees. I have red marvelous contagions that have been before our time, 
The misery of man by contagion, as well in times passed as in our age.  the which we will confer with ours, to the end that we may know, that then when the wrath of God is poured against us, that then all living souls do feel it. Many Authors worthy of credence, writ that those of Constantinople have been persecuted with a plague so horrible, that those that were not sick, thought themself to be killed of other men, and being in this trouble and fear, they furiously thought that they had been killed. In the time of Heraclius there chanced such a contagious plague or pestilence in Romainie, that in a short time there died many thousands of men, and the violence of the sickness was so grievous, that many unpatient in their pain, drowned themselves in Tiber, to staunch and quench the extreme heat that burned their bodies within, like a Catarrh. Thucydides a Greek Author, 
Thucydides in his second book of the wars of the Peloponiensis.  writeth that in his time there was such corruption of the air in Greece, that there died an infinite number of people, without finding or inventing remedy that might ease their pain, and yet he addeth a thing more wonderful, that those that were healed of this poison, had lost their memory and knowledge, in so much that one knew not the other, no not the father the son. 
Marcus Aurelius.  Marcus Aurelius an Author worthy of credence, assureth that in his time, the mortality was so great in Italy, that the Writers that would have written thereof, had less pain to discover and put in count the little number of those that remained alive, than the infinite number of those that died. The soldiers of Auidius Cassius that was Lieutenant to Marcus Antonius the Emperor, being in Selucia a town of Babilonia, entered into the great Temple of Apollo, whereas they found a Coffer, 
The air corrupted that proceeded out of a coffer perished the third part of humane kind.  the which they opened, thinking that there had been some great treasure, but the air that proceeded out thereof, was so infectious, that it first infected all the Region of Babilonia, and then proceeded into Grecia, and from Gréece to Rome, whereas it moved so many pestilences, that it caused to perish almost the third part of humane kind. Let us leave the ancient histories, and treat of those that have passed under our age, to the end that we (being Christians) may learn by the great miseries and afflictions, that God hath sent us, the great fragility and misery of our humane condition. For when that his wrath is kindled against our sins, he maketh us to feel the darts of his rigorous justice, there is no kind of pain nor torment, but that therewith he afflicteth and persecuteth his creatures, what experience had we in the year a thousand five hundredth, twenty eight? when that the plague was so grievous in the French Camp, 
A plague in the French camp at Naples.  whilst the siege was at Naples, whereas the violence of the pain was so prompt and sudden, that they were sooner dead than they did think to die. And this wicked and unlucky disease did not only afflict the vulgar sort, which were almost all consumed, but also the great Lords felt it, the Lord of Lautr●●, of Vaudemont de la val, de Moleac, the Chastynery grand Mont, and other notable personages, the memory thereof can not be renewed without tears. The like chanced to English men in Bullen, 
A plague in Bullen.  whereas the plague was so great, that there was not ground enough in the town to bury the dead, so that the King of England could not find men in England that would go thither, till that they were forced of violence to go, for the more there went thither, the more there died, in such sort, that the four corners of the town were putrefied and corrupted with the smell and vapour that proceeded from the dead bodies. The year before that the deceased King Francis of good memory, espoused the Queen Elinor, Almain was assailed with a new kind of sickness, 
A contagion in Almain.  with the which the parties that were taken, died within. xxiv. hours with a sweat, and this sickness having taken his original in the Ocean, spread in a moment all over Almain, as an embracing that consumeth all, for before that a remedy was found, there died so many thousands of men, that many Provinces remained desert and forsaken, because of the putrefaction of the air, that consumed all that it touched, also there where the air was so infected, the dwellers remained marked with a red cross. joachim Scilerus writeth, that when the pestilence tormented so furiously (and by so long space of time) England, 
A marvelous contagion in England.  the power of the venom was so great, that the reasonable creatures did not only die, but that the birds left their nests, eggs, and young ones, the beasts left their caves & dens, the serpents & moles appeared above ground, by heaps, and left their places, for fear of the venomous vapour that was under the earth, in such sort that there were found dead under the trees, and in the fields, with bushes and botches on their poor members. The year. 1546. the last day of may, there did rise a plague that lasted nine Months, so great and dreadful at Aix, 
Contagion in Aix.  a City in Provincia, whereas the people of all ages died in eating and drinking, in such sort, that the Churchyards were so full of dead bodies, that there was found no more place to bury them, and the most part of the diseased, fell into a frenzy the second day, and would cast themselves into Welles, others fell out of their windows into the streets. Some other were vexed with a bloody Flir by the nose, the which did run day and night violently, and with the loss of their blood they lost their lives, and it came to such extremity & desolation, that women with child brought forth the fruit of their womb out of time, they and their fruit dying, the which afterward were changed to a violet or bluish colour, as if the blood had been spread all over their bodies. And to be short, the desolation was so great, that the father kept no count of his child, nor the husband of his wife, yea with money in their hands, oftentimes they died for default of a glass of water, or if by fortune they had for to eat, the sickness was so cruel and short that they died many times with meat in their mouths, and the fury of this contagion was so inflamed, and all the town so infected, that with their look that they would cast upon some, they would infect them, and their wind and breath was so venomous, that there would rise botches and sores on the parties that therewith were attainted. It is a fearful and pitiful thing in nature, the which a Physician left us in writing, the which was ordained of the chief of the City, to visit the sick, that the evil was so cruel, that no remedy might be found, so that they that were taken therewith, had no hope of health, but by the assault of death. And they were so acquainted therewith, that when they felt themselves taken, they themselves would take a sheet, and lie down alive thereon, looking for no other thing than the violent departing that the soul hath, 
A marvelous act.  for to departed from the body, his mortal habitacle: the which he sayeth to have seen in many, and specially in a woman whom he called by a window, for to ordain her some remedy and ease of her pain, whom also he perceived by the window, how she lay down herself in her winding sheet, so that they that buried the infected, being entered into her house, shortly after found her dead and lain in the midst of her house, with her sheet half sowed. 
The misery of man by famine  There resteth now nothing but to treat of famine, which is one of the scourges of God's justice, as he himself hath witnessed to us by his Prophets and Apostles, 
Levi. 26.  sometimes threatening sinners to give them a heaven of brass, and a earth of fire, that is to say, barren, that shall not bring forth fruit, and for this cause our Lord God declaring to his disciples, the plagues that should come, showing before that Nation shall rise against Nation, & kingdom against kingdom, he addeth even after that as though one did depend on an other. 
Math. 24.  And there shall be pestilence and hunger in certain quarters of the earth. For war, pestilence and famine are the iij. darts that he is wont to shoot against the earth, when that he is angry with his creatures. Let us now see whether that we have not been grieved with this dart, aswell as with the others. I will not here show the common famines that have reigned divers times in Asia, Europa, & Africa, but I will only make mention of them of most memory, aswell Profanes, as of those in holy scripture, to the end that those that live in this world as in a palace of voluptuous without having tasted the miseries and calamities to the which we are subject, when that it pleaseth the Lord God to pour down upon his creatures the arrows of his wrath and malediction, be provoked to acknowledge the sovereign and mighty power of their Creator, and the pitiful estate of humane kind, subject to so many miseries. We will therefore begin with those of the Romans. After the great ruin of Italy, and that Tottilleus the chief enemy of humane kind, had besieged Rome, they fell into such scarcity of food and sustenance, that they were feign to eat all kind of filthy beasts & vermin, as horses, dogs, cats, rats, mice, and snch like, yea, and in the end they did eat one another, a thing most fearful to hear of, that when God's justice doth oppress us, we are brought to such necessity, that we spare not our like, yea, the mothers their children. 
The mothers eat their children.  The like befell in the destruction of jerusalem, as Eusebius showeth in his Ecclesiastical history. It is a strange thing to hear, but more abominable and monstrous to see, that when the great Scipio besieged the great City of Numantia, and that he had taken away all the means for them to get victuals, 
A famine almost uncredible.  they being pressed with the extreme rage of hunger, came forth every day to chase after the Romans, in such sort, that when they took any one they eat them without shame, & drank their blood, with as good a stomach, and so well digested, as if they had had either Veal or Murton, 
A butchery where man's flesh was sold.  and being in this rage, they took none to mercy, for so soon as he was taken, he was killed, flayed, cut in pieces, and sold in the Butchery, so that a Roman was more worth among them dead than live, or ransomed. There is made mention in the fourth book of the Kings, the sixth Chapter, of a famine that chanced in Samaria, 
4. Regum. 6.  in the time of Helis●us, which passeth this before in desolation and pity, for the hunger was so great, that the head of an Ass was sold for four score pieces of silver, and the fourth part of a measure of Pigeons dung, five pieces of silver, and yet that which is furthest from our humanity, after that all the victuals were consumed, the mothers did eat their own children, in such sort that a poor wife of the City made her complaint to the King of Israel, (seeing him upon the wall) for that her neighbour would not keep and perform the covenant that was made between them, which was, that they should eat her child, and when that was eaten, the other woman's child should be in like case slain, the which I have (said she to the King) done and accomplished, for we have sodden and eaten my child, and now she hath hidden hers, for that it should not sustain me. And when the King had heard that which the woman had said, his heart was vexed and troubled with sorrow, and rend his garments and put on sackcloth, saying, God do so and so unto me, and so forth in the text. josephus, the seventh book and third Chapter of the wars of the jews, telleth a History almost conformable to this before rehearsed, but executed after a more stranger and detestable manner. He sayeth that there was a woman noble and rich, 
joseph. the. 7. book. 3. chapter, of the wars of the jews.  when that jerusalem was besieged by Titus, Vespasians son, the which had gathered together part of her goods, that she had had in times past, and lived solitarily of that little that she had, but the soldiers and men of war did take all away from her, in such sort that when that she had made ready a morsel of meat for her own eating, they would take it away by force, so that she had nothing remaining. So that afterward she herself was oppressed with very great hunger, so that she wished herself out of the world, but her hour was not yet come. Wherefore that she might slake her hunger, and sustain her life, she armed herself against the laws of nature, and took upon her an horrible cruelty, for when she heard her child cry, the which she held in her arms, she said unto him, what shall I do my son, for the wrath of God hath environed this City, 
A history of josephus.  in every corner thereof, famine ragineth, without the City the sword killeth up all, within we stand in fear of the seditious, our enemies prevail without, in the town are fires, burnings & ruins of houses, famines, pestilence, spoiling and destroying, so that I cannot feed thee my son. Now therefore my son, if I should die for hunger, to whom should I leave thee, being yet a child, if I should save thy life, thou shouldest be in perpetual servitude and bondage to the Romans, come therefore my son and be meat to thy mother, a terror and shame to the men of war that have left me nothing, and thy lot be in the Garden of Eden, and Paradise. And after that she had spoken these words, she killed him, cut his body in pieces, & roasted some, & some she sod, and when she had eaten part, she laid up the rest to keep: and after that she had played this pitiful Tragedy, the soldiers came again, and they smelling the smell of the roasted child, began to threaten her even to die, if that she brought not forth the meat. But she being as it were in a rage, seeking means to follow her sons steps, being nothing abashed, said unto them, be content my friends, I have done you no wrong, behold I have kept you your parts: so ending her words, she brought forth the rest of her child, and set it on the table, wherewith the soldiers being amazed and confounded, felt themselves so smitten to the heart, that they remained dumb and overcome, but she to the contrary, with a fearful look, and steadfast countenance, said unto them, what my friends, be merry, it is my fruit, it is my child, it is my deed, why do you not eat thereof? I have satisfied myself first therewith, be you more captious therein than the mother that bore him? think you scorn of my meat, of the which I have eaten before you? But they which could not suffer or abide to see so pitiful a spectacle, went their ways, and left her alone with that rest of her child, the which was in sum, the rest that was left her of all her goods. Here have I recited the saying of josephus. But for that there are some that are nothing moved in reading histories, monuments, or the examples of ancient writers, unless that they have known the like in their age, or seen with their eyes, or as it were touched with their finger, therefore I will show here how that God doth spare us no more, than he hath done our Elders before us, when that he is angry for our sins, as it shallbe plainly showed by this History that followeth, the which William Paradin hath written, 
The misery of our age.  a man learned and well seen in the knowledge of Histories or memorial things done in our time, where as he saith, that the year a thousand, five hundredth, twenty eight, the world was given to so many vices, and was so full of sin and iniquity, that it was not humbled and amended, because of the furious assaults and great effusion of blood of the former wars, 
The marvelous contagion of our time.  but to the contrary, it was become worse and wholly depraved, by the means whereof the bond of God's wrath was spread out in this poor Realm of France, after such a sort, that it was thought that all was brought to an end. For there happened so great calamity, poverty and misery, that there was never the like known by memorial of time, of the like affliction, aswell in humane bodies, as in fruties and revenues of the earth, for during the space of five whole years, 
A famine, the year 1528.  which began the year. 1528. the time came into such a disorder, that the four seasons left their natural course, and showed themselves changed and altered among themselves: the Spring time being Harvest, and the Harvest the Spring time, the Summer in Winter, and the Winter in Summer, but above all, the Summer had such power, that it occupied the reign and domination of the others, and specially against his nature contrary, so that in the deepest cold of Winter, that is to wit, December, januarie and February, in the which times they ought to rest, die, leave the ground, and give it over to frosts, snows and cold, it was so extreme hot, and the earth was so heated and burned, that it was a fearful sight to see. For in five years there fell little frost that remained above one day or twain, so that by this unaccustomed great heat, maintained and nourished the vermin of the earth, as Toads, Frogs, grasshoppers, Caterpillars, and such like, in such quantity, that the young and tender corn was no sooner come forth, and out of his blade, but that it was eaten and devoured, which was the cause that the corn that ought to multiply, and have many ears and stalks of one root, brought forth but one or two, and yet very barren, being full of darnel and blastings, in such sort, that when it was gathered, the most part came not above the quantity of the sowed seed, and many times less. And this famine lasted five years without ceasing, a thing so pitiful and miserable, that it is not possible for man to imagine the like without seeing, which was the cause that a quarter of Wheat was sold at Lyonnois, Forests, Auergny, Bavionlois, Burgonny, Savoy, Dolphinye, and many other places, for the sum of xiiij xvi xviii pounds turnoys. And the poor people were so afflicted, with such dearth and scarcity so long a time, that a number of mischiefs and maledictions did follow. For the poor people that lived well enough of their rents and revenues, were constrained to forsake all and ask their bread for God's sake, and the number of poor beggars did so increase, that it was a pitiful sight to see them in flocks hard to overcome, and more dangerous to endure, for beside the great fear that men had to be rob of them, the which extreme necessity did constrain, there proceeded a great stinking and infectious smell out of their bodies, for that they filled their bellies with all kinds of herbs, good, nought, healthful and venomous, so that there was no herbs left in Gardens, that they might come by, not so much as the stalks and roots of Coleworts (of the which) they found not the one half to sustain them. And when that there was no more to be had in Gardens, they had their refuge to wild herbs, not used, so that the most part of them, would seeth great kettles with Mallows and other herbs, and so satisfied themselves as do hogs. But it was a greater wonder to see bread made of chaff, acorns, and of hay seed, the which the poor were forced to eat, by impatience and rage of hunger, and also remembering themselves, how that hogs do delight to feed on Fearne roots, they made bread thereof, deceiving or beguiling the hogs of their food and sustenance. The which is enough to make us know how much our Lord God's wrath was against the filth of our sin, seeing that he permitted that men should be brought to such necessity, as to eat with the hogs, by the which means followed a number diseases, and the world fell into a great fear, seeing a great band or company of men and women, young and old, go shaking or trembling in the streets, the others having the skin swollen like drums, others lying half dead on the ground, drawing their last breath, and of such kind of people were stables and barns filled, others were so languishing, that of great pain, they could tell their necessity, nor yet scant draw their breath, but quivered and shaked with their legs, rather seeming like to fancies and dreams, than men. Besides all this the great compassion was to see a great company of poor mothers, bare, lean, and disfigured, compassed and charged with many young children, the which by great distress of famine, cried out unto their mothers for food, the which beheld them so pitifully and dolefully, that it seemed to me the greatest pity of all, hearing the anguish and distress of heart that they showed, by shedding abundance of tears, and pitiful look. The said Paradin writeth, to have seen at a place called Louhans in Burgonie, a poor woman, the which by great means and importunity had found the means to get a piece of bread, the which was suddenly snatched out of her hand, by a little child of hers, the which she gave suck to, and held in her arms, the which was scant a year old, the mother had never seen it eat bread before, for the which she marveled greatly, beholding her little child, how it did eat this same brown bread that was hard and dry, with so great an appetite, that it was a strange & marvelous thing to behold, for the mother would have gathered together the crumbs that fell from his mouth, but the child began to cry out, as though it had sustained some great wrong, for anger that he saw his mother gather together the crumbs, as though he had been afraid not to have had enough. O eternal & almighty God, what image? what spectacle? might there be found any heart so void of humanity, that might not be moved thereby with compassion & pity? The said Author reciteth yet, that in an other village (not far distant from the before said) were found two women, the which not finding wherewithal to sustain or slake their hunger, did eat and fill themselves with a venomous herb named Scyla, being like Onions, or wild lettuce, and not knowing the virtue nor property of the said herb, poisoned themselves, in such sort and manner that their feet and hands became green like Lezardes' skins, and the poison came forth under their nails of their fingers, so that there was no remedy but that they died soon after. finally, this misery and calamity being of a long and an intolerable time, the good husbandmen of the countries having land, heritage's and possessions, were constrained to have their refuge to rich Merchants, whereof some had hoarded up whole barns full of corn, for to buy first of them, whilst that their money lasted, and then afterwards was lands, and heritage's laid to gage, & sold wholly and at a small price, of the which such was worth a hundredth pounds, for the which they had not ten, so great was the mischief, and ill luck of this cursed avarice and usury, and yet it was not enough that men were afflicted & scourged with the vehement ire and scourge of God's wrath, by conjuration of all the elements, & almost of all the creatures, but that men also (their like) did afflict and persecute them. For these covetous rich men, seeing the time to succeed, as they did wish and desire, for to fill their chests & coffers, did not fail to their occasion, they had Factors for their purpose, for to put to sale the poor men's goods at their price, and at the word of those that had corn, for the buying whereof the good people would leave nothing unsold, even to lay to gauge their clothing, for to have food, and that which was worse, the most part saw not that measured that they bought, and notwithstanding they were constrained to take it, such as pleased the seller, and to buy (as the proverb goth) a pig in a poke. And I must here tell, that there hath been such a usurer that hath had a piece of ground for less than the writings have cost at a Notary's hands. Those that have made such rapines, know well that I speak truth. And after all these mischiefs, you should see nothing but good people driven out of their houses and goods, they, their wives and children, and then they died in Hospitals, of the which, these false sellers are the murderers, as if they had cut their throats, and they shall render and give account before him, unto whom nothing is hidden. We have here made a long declaration of three scourges, with the which our God is wont to waken his creatures, when that he feeleth them obstinate and wallowing in their sins, but this before is little, to the regard of other cruel diseases, with the which our life is threatened, and besieged all our days. 
The diversity of diseases, wherewith man is afflicted.  Pliny and many other Phistions, Greeks and Arabians, have written, that since two thousand year, they have discovered more than three hundredth kind of sicknesses, to the which the humane bodies are subject, without reckoning those that daily increase. Among the which they make mention of some so cruel, that I cannot refer them without shame. I will leave here to speak of the vulgar and common sort of diseases, where as it behoveth sometimes to burn the members with hot burning catares, saw asunder bones, take out the pain in the head, pull bowels out of their bodies, as though there should be made some inventary & Anatomy. Others that have been made to keep diets so strait, because of the fury of their disease (as Cornelius Celsus showeth) that they have been constrained to drink their own urine to quench their thirst, eat their plasters, for to moderate their hunger. Others being persuaded that they have swallowed down serpents, to the which there was no means of help, until that there hath been live serpents put into the Basin wherein they vomited, making them believe that they were come out of their bodies, as Alexander Tralianus showeth, of the damsel that he healed by this means, the which thought that she had swallowed down a serpent in her sleep. Others, of the which their sickness is so horrible and strange, that they thought they were transformed into brute beasts, as he whom Gallian maketh mention of, that thought verily that he had been transformed into a Cock, and that he was among the cocks daily, and when that he did hear them crow, he would counterfeit the like, and as they flap their wings when that they begin to sing, so would he do with his arms. Others that thought themselves to be turned into Wolves, and ceased not in the nights to run by hills, 
Though that abusedly the common state thinketh that this proceedeth of of some other thing  dales, deserts places and fields, and counterfeited their howlings, with other Wolvish jests, and are tormented with this malady, until that the sun hath spread his beams on the earth. The Greeks call this kind of malady Lycantropeia, the which thing I think should not seem strange or fabellous to those that have red in holy scripture the pitiful Metamorphosy of Nabuchodonosor, who was transformed into an Ox, the space of seven years, for to bring him to the knowledge of his God. And others, saith Galian, in the place before alleged, that thought themselves to be turned into earthen vessels, and went not out of the fields, & if that they saw a tree or a wall, they ran away, fearing lest that they should strike against it, and so to be broken in pieces. Others that have been three years together without sleep or closing their eyes, as it happened to the good Maecenas. Others that are so oppressed with pain, that they beat their head against the walls, as it hath happened to a cunning man in our time named Angel Pollitian. Others that are constrained to eat serpents in their sickness, as the Leprous. Others, as it happened to the Philosopher Pherecides, out of whose body proceeded a great quantity of Serpents. Others in whose bodies there engendereth a great quantity of louse, by the which they are in the end devoured, without finding or inventing remedy therefore, the which the Medicines call, 
A lousy sickness.  the lousy sickness. I could rehearse among all these evils, other miseries that man hath invented of himself for to shorten his life & the life of his neighbour, as though those that nature hath prepared for him, were not sufficient, such are the venims and poisons the which he prepareth at this day, so dexterlye, that there is no more order of safety, but to fly and forsake the company of humane creatures, 
divers inventions of venims & poisons.  and to go into the wilderness among the brute beasts, in whose company it is more sure than in the company of him that is yllwilling. Certain ancient Authors as Orpheus, Orus, Medesius, Heliodorus and Aratus, have showed the composition of five hundredth sorts of venims and poisons, and certain others since their time have increased the number: but if they were living at this day, they would be counted foolish Asses, so much is our humane malice burst out, 
The poisons and venims invented by men.  during the old time, they did help themselves with certain Drugs, which are of their nature venomous, as Ptholomeus writeth, of that which he calleth Marmacica, the which is so contagious that the weight of a wheat corn maketh a man die suddenly, and it is sold a hundredth crowns the ounce, and so much tribute paid he that bought it, and yet they had this consideration, to make them swear that they should not use thereof in their Province, nor against their friends, but only against strangers. But good God, the Devil hath so entered into men at this day, and hath made them so cunning, & apt in evil and mischief, that by the smell thereof men are poisoned as the experience was at Sienne. Another Florentine knight, after that he had pulled of his helmet for to take air, 
Jerome Cardan in his book of subtilitate  and to refresh him, an enemy of his rubbed him with a certain poison, which was the occasion that he died suddenly. Also in flames of torches, they can so well corrupt them, that their smell & smoke shall poison men, in such sort, that many dare not light torches a nights for to conduct them, if that they stand in fear of their enemy. As concerning meats & drinks empoisoned, 
Exclamation against the poisoners  that is a common practice, and as they say, the revenge of kitchen maids, but I am ashamed for that I needs must tell that which I have red in a famous Author, that they have found the means in our age, to empoison the saddles of horses, boots and spurs, also that which cannot be pronounced without grief, for in touching the hands one of another yea, 
A subtle invention of poisoning.  even in letters and writings that are sent, the which being unclosed, there is a little subtle vapour that riseth high, and ascendeth by little into a man's brains. They know the practice whereof Theophrastus speaketh, that the poison is sometimes prepared after such a sort, that it killeth not but at the murderers intention, for if he will, the party shall live iij. months vi months, a year, in such sort, that death cometh at the time of the collection and gathering of the medicine or poison prepared. Furthermore, as I have understood of men worthy of faith and credence, that they have the subtlety to make it after such a sort, that it shall not hurt but one member, one arm, or one leg. The experience thereof hath been seen in a fountain empoisoned beside Rhine, near to the sea, the water of the said, caused the teeth to fall out of all those that drunk thereof in the camp of Germany. Also things are come to such desolation, that they have found the means to mingle poison with the Wafer or Communion bread, 
An Emperor empoisoned with a wafer cake.  as I have written in other places. Is not this a marvelous thing that jerom Cardan writeth of a certain invention of Grey Friars that hath been found in our years, of a collar or Carcan which if the Creditor put it on the Debtors neck, it can not be taken away, but of him that put it on, and by such mischief, one Zafarnus citizen of Milan, being overcome by his Creditor, died, as Cardan witnesseth. There resteth now to show how that man is afflicted by the four elements, which are as witnesses and ministers of the vengeance and wrath of God against our sins. What is there more necessary for the life of man than water? for there is neither man nor beast that can live without the use thereof, there is neither herb nor plant that can bring forth either seed or fruit without water, without putting in account the profit and commodity that it bringeth in this world, seeing also that it is the most ancientest and mightiest element of all, as Pliny and Isidorus writeth, 
Man afflicted by water.  it overwhelmeth and decayeth mountains, she governeth the earth, quencheth the fire, and converting into vapours, surpasseth the Region of the air, and afterwards descendeth for to engender and bring forth all things that are hid in the earth. And yet notwithstanding, what chastisements hath the antiquity or former age tasted of the rigour of this element, when the great fall of waters was, 
The deluge. Genesis. 7.  that covered all the earth, when that the vames of heaven were opened, and that the water did surpass or overwhelmed the most highest mountains, the height of fifteen fathom, as Moses witnesseth in Genesis. How oftentimes hath Egypt been overflown when that Nille derived from his channel how many thousands of men have lost their lives, and have been devoured of fishes. Greek land hath felt the fury of the waters, and can witness the same, when the great flood or deluge of waters did overrun the most part of Thessaly, the people being afraid all to be drowned. What loss and harm received the Romans, in the year a thousand, five hundredth, 
The four elements executors of God's wrath.  thirty? by the swelling and overflowing of the flood of Tiber, the which did rise after such a sort, that it overwhelmed houses, and high towers in their city, and beside the loss of Bridges that were broken, the loss of goods, gold, silver, wine, corn, cloth of silk, oils, wools, and other movables, to the value of three Msllions of gold: there died more than three hundredth men, beside women and children, which were drowned by violence of the waters of the said flood, as the Elders do write. jespar Contarenus in his books of the four elements writeth, that in our time, Vallencia a City in Spain, with all the Citizens, were almost drowned by a violent & an unknown water, after such sort, that if the Citizens had not suddenly given succour in rampairing and fencing, there had been no other hope of safeguard. Without making mention of an infinite of other harms and damages, that we have received, since this five or six thousand years that the world was created, of reins, hails, frosts, snows, and other like injuries, that depend of the rigour of this element.  
What is there more wonderful in nature than fire, 
Man afflicted by fire.  by the benefit whereof all our meats are seasoned, the life of many things is, Metals are mingled and made flexible: iron is daunted, made pliable and overcomed: the lime stones, that we use for the plastring & trimming of our houses and edifices, are burned and softened in the belly or midst of the earth, by his aid and help. And notwithstanding, 
Gen. ca 9  how many famous Cities have been fired, burned & brought to ashes by the virtue of this element, the most ancientest witness is in the holy scripture, of Sodom and Gomor, on the which our Lord God poured or reigned down fire and brimstone, and the last scourge and destruction of the universal world shallbe executed by the fury of this element, as it is written by by the Prophets and Apostles. If that I would set out at large and by order, the proud Cities and Provinces that have been burned in divers places of the world, by the incursion and insurrection of the war, but only in our time, the Tragedy would be excessive. But those that are curious of such things, let them read Strabo in his twelfth book, & Ruffinus treating of Eusebius works, and Amianus Marcelinus, where they shall find also that the flames of fire proceeding from the tops of hills or mountains, and other bowels of the earth, have burned many towns with their inhabitants. In the time of Lucius Marcus, & Sextus julius the Consuls, there proceeded so great flame from two hills 
Pliny.  or mountains, that all the towns and mountains about them were burned, and many inhabitants burned and consumed by the violence of the flames that came forth by great violence. 
The misery of man by thunders lightnings and tempests.  I can in like case make mention of thunders and lightnings, and how many noble personages have been consumed and killed by this kind of sudden death, as Zorastus, King of the Bactrians, Captain in the war of Thebes, Ajax after the destruction of Troy, Anastatius the Emperor, when he had reigned xxvij years, Carius also and many other Kings and Emperors that have taken their end by this kind of death. The air is so requisite, for the preservation of our humanity, that there is no living beast that can have life without the use thereof. And yet notwithstanding, it is so pernicious to humane kind when it putrefieth 
Men afflicted by the air.  and corrupteth, that the most part of pestilences before mentioned, take their original and beginning, as from their very Author. The earth that is the most gentillest and tractablest of all the elements, which is our common mother of all, receiving us when that we are borne, that nourisheth us and sustaineth us, and in the end receiveth us into her bowels as into a bed, and keepeth us until the day that it pleaseth God to call us to 
Man afflicted by the earth.  appear and come forth to his judgement, and notwithstanding, it bringeth forth all the venims and poisons, with the which our life is daily assaulted. And sometimes by these earthquakes and internal agitations, many towns have been weakened, and many thousands of men swallowed up in these openings and earthquakes. In the time that Mithridates reigned, the earth began to move, and to shake with such a rigour and fury, that there was not only many towns razed, but also there was above a hundredth thousand men swallowed and overwhelmed. In the time or reign of Constantine, son to the Emperor Constantine, there were such a number of towns overthrown, 
Man afflicted by earthquakes.  and swallowed up with their inhabitants in Asia by earthquakes, that the Historiographes had much to do to number them. In the time of Isocratus and Plato, the concavits & bottoms of the earth, did open in Europe, by such vehemency, that two great Cities with their inhabitants were swallowed up in a moment. There is not read to our memory, nor to the memory of man a more dreadful earthquake, than that which happened in the reign of Tiberius Cesar, by the which, in the space of one night twelve Cities were swallowed up with their goods and inhabitants, among the which Apolonia, Ephesia, Cesaria, Philadelphia, and many others numbered. 
The little beasts war upon man and increaseth his miseries.  And yet it is a thing more to be marveled at, and that turneth to more confusion the pride and loftiness of men, that the earth bringeth forth certain little beasts, that oppress and make war upon him, yea, chase, excile and banish him, from his habitation and dwelling, the which may be thought untrue and fabellous, if it were not for the great number of Historians and Writers the which show just & true witness thereof. Elian writeth, that there increased or multiplied such a number of Rates in certain places of Italy, that for the destruction that they made to roots of trees and herbs (for the which there was no remedy) cansed such a famine to be, that the inhabitants were constrained to forsake their country. Marcus Varonus, one of the worthiest writers that ever writ in Latin, saith, that in Spain there was a great Borough, situated on a sandy ground, that was so undermined with Coneys that in the end the inhabitants did forsake it, for fear to have sunk into the holes or dens of these little beasts, by whose mean it was at the last overthrown. The same Author writeth, that there was a town in France that was left uninhabited, because of the multitude of frogs. In Africa the like chance happened by grasshoppers. Theophrastus maketh mention of a certain Province that they caused the people to dishabit. Pliny reciteth that there is a Province on the limits of Ethiopia, whereas the Ants and Scorpions with other vermin exiled the men that there did inhabit. The Flies caused the Megarensians to departed out of their Country. The Asps chased the Ethiopians. Athenor writeth that honey Bees and other flies chased out of a town all the inhabitants thereof, & made their hives in their houses. What witness of our humane infirmity is here declared in all these things? O what discipline or school is this, for to teach man to know himself? what a marvel of the power of God is this toward his creatures? of whom the judgements are so terrible and fearful, that as soon as man thinketh to spread out his horns, or to rise against his god, he can so well at the first bridle and pull down his boldness and proud looks, & so tame him, that not only he doth send Heralds and forerunners of his wrath, war, famine & pestilence, but in abunding, there is neither element, nor other brutish creature, but that seeketh his decay, even to the little beasts, which are as ministers and executors of his divine justice, the which is manifest, not only by the witnessing of the Heathen, but also by holy Scripture, when that the Frogs & grasshoppers did forsake their places, 
Exod. 8. & 9 Cap.  for to ascend and come up to the chambers, and even to the bed of the obstinate Pharaoh. We have here before showed a strange philosophy of the misery of man. For if man were of iron, or as hard as a Diamond, it is marvel how he can endure the one half of his life, without being bruised and broken, seeing the pains, anguishes, travels and passions, that it behoveth him at all times to sustain. Notwithstanding, what misfortune so ever hap him, what charge or burden the nature doth lay upon him, yet he can not, nor will not humble himself under the mighty hand of God for to carry his yoke, nor yet to know himself to be as he is. Therefore by good right doth the Lord God reprove him by his Prophet, that he hath the forehead of brass, 
Esay. 4.  and the neck of iron, the which things being ill understanded of Plato and of Pliny, seeing the great gulf of miseries wherein man is plunged in, even from his birth, to his grave, hath called nature cruel and a usuresse, the which causeth so many interests to be paid to man, of his excellency and dignity, that they have esteemed the brute beasts more happier than man, but both the one and the other under this name of nature have challenged or complained on God of unjustice and cruelty. But to prove the contrary, all the evils and this sea of misery, wherewith man is charged, cometh not of the hatred of God, but of the malice and corruption of man who is the very Author of all his afflictions and calamities, for thinking to be equal with his God, he hath begun to fall from his nobleness, and to efface the image of God graven in him, and to change it to the likeness of a Devil, and therefore is happened to him that which the Prophet David saith, 
Psal. 49.  God hath called man to honour, yet he doth not consider it, and therefore is compared to the beasts that perish. Here you may see that his proudness, arrogancy and boldness, hath been the cause of all the sores and maledictions of humane kind. For if it had not been for the ambition and desire to be great (of the first man) we had been as the Angels in heaven, such as we shall be at the resurrection, and crowned with honour and glory. And yet this is little, as touching the pains and afflictions before mentioned, which are as a leaning stock to our bodies, but the diseases of the spirit is much worse, the which are much more perilous than the afflictions of the body. For those of the body, saith Plutarch, do manifest and show out of themselves, either by the ill colour of the face, or by the moving of the thumb, or else by some other means or grief, and being known, the remedies are incontinent sought for. 
Man afflicted by the maladies of the spirit.  But as touching the maladies of the spirit, he that is sick, cannot judge by signs or otherwise his grief, for it is in the spirit, who can then give judgement? & therefore the patient not knowing his disease, seeketh not also for remedy. Furthermore there is a greater abuse, for those that have their bodies afflicted, we call them by the name of sick, the which doth torment them, as if they were persecuted with a frenzy, we name them frantic: if they be pained in their joints, we say they have the Gout: if they shake, we say they have the Palsy. But O immortal God we do the contrary to the afflicted spirits, for those that are wrathful, burn in their passion: those that wound one and kill another, we call them hardy and strong, & we say that they esteem much honour and commendation: they that violate women and virgins, we call that bearing of love: those that are proud, and that seek by all unlawful means to climb up to high dignities, we name them grave, honourable, men of good demeanour and ripe judgement: those that are covetous, and that become rich in short times, & that beguile their neighbour by many subtleties & inventions, we call this good husbandry, & so forth even of all the rest. Here you may see how that we cloak all these things. Here you may see that this shadowing or cloaking of vice under the mantel of virtue, is cause of so many evils and mischiefs, as continually happen and fall upon us, making by the only name, worthy of honour, the things that merit blame and dishonour, of the which the most part of humane spirits at this day are tormented and vexed, as we have done those of the body: what eloquence or dignity of word might satisfice? what majesty of sentences might comprehend them? for seeing that the world wherein we are, is at this day drowned in so many kinds of vices, that it seemeth to be properly, the sink whereas all the wickedness of the former age hath been emptied and poured. Begin we of covetousness, who is it that ever saw it deeper rooted in all estates of the world, than at this present? but what other thing are these Cities, commonwealths, Provinces and kingdoms of this world, (if we will well consider it) but very shops and storehouses of avarice & covetousness? 
Esay. 2.  This is the season that the Prophet Esay speaketh of, 
Against covetousness.  their land is full of silver and gold, neither is there any end of their treasure. This is the world that the Prophet did foreshow, they join house to house, 
Esay. 5.  and land to land, as though they themselves would alone dwell upon the earth. And of this pestilent root of covetousness proceedeth as from their lively Wellspring, an infinite number of evils that are poured out on the earth, and spread through all the parts of the world. Of the original of the most part of wars, of the great effusion of blood, with the which the earth is overflown, of the murders, treasons, sacrileges, thefts, pilfreys, usuries, frauds, forswearings, the corruption of witnesses, perverting of judgements, from thence the subtleties and practices proceed, in corrupting one and poisoning another, from thence the immoralitie and lingering of process do proceed: to be short, from thence cometh all kind of corruption and evil, and nevertheless, the vice and sin of men are so familiar, that there can scant be found any estate, but that therewith is polluted. Also the Ecclesiastical sort, judas, and Simon Magus sowed the first seed thereof, the which hath so fructified since, that many others have tasted and felt thereof. At such time as the Church was poor, needy, persecuted and scattered by the Tyrants and Infidels, and that it was governed by poor fishermen, they nourished these poor, and suffered not that any one should want. But now that it is at the highest degree of riches, and that it is governed by the great Prelates, she hath no more care for the members of jesus Christ, by such sort, that now we may see the streets full of poor beggars, bare, naked, all clad with poverty, with an infinite number of banished women, and driven out of their countries, by the insurrection of wars, bearing their children in their arms. And in the mean time these Prelates keep close the benefit of him that was crucified for them, and are entertained in their pomp and deliciousness, the other sort do keep it, and hoard it up with such curiosity, that they make it their God, and will rather let a poor body die at their gates, than to refresh him with a cup of water, in such sort that I am ashamed to show or declare a history almost monstrous, of the covetousness of an Italian Prelate, 
The monstrous covetousness of a Prelate.  named Angelot, which was a Cardinal, for he was so empoisoned with this cursed poison of avarice, that when the horskepers had given toward the night Oats to his horses, he would come into the stable by a privy way alone, and without light to steal or take away the Oats & provender from his own horses, and so continued many nights, till the horsekeeper perceiving his horses wax lean did hide himself in the stable, and taking my Lord with the manner, did give him so many strokes with the Hay fork, that he was feign to bear him into his Chamber, for condign or just recompense of his wicked and burning covetousness. The which should seem to be a fable and ridiculous, but that Philelpheus and jovian Pontanus in his book of Liberality, and many other sage writers make mention. Behold the fruits, behold the rewards of this cursed riches, the which is gathered together with many sharp & bitter cares, and is kept with continual fear, & then is left with many sighs & tears: of the which the ancient Romans should be good and manifest witnesses, if we would bring in their Authors, the which when that their Common weal was governed by poor rulers, it hath always prospered, but since that she was swelled & puffed up by the victories of her Predecessors, as of the destruction of Corinth, of Achaia, of Antioch, of France, of Greece, of Italy, of Egypt & of Spain, their Empire began to decline: for their victories, prays and spoils, were the corrupting of good manners, and of their ancient institution & discipline, the occasion & original of cruel wars, for that that could not be overcomed by violence and force of Arms, was vanquished by lechery and superfluity, in such sort that their riches are revenged against themselves, and to them is happened as to a cloth that engendereth his Moth, and to the corn that engendereth worms that devour it. The which the great King Solomon having well considered in himself, when that he had heaped and gathered together so much treasure, that his riches exceeded the glory of all other Kings of the Earth, and that he had proved the benefits that proceed of the goods of this world, he left us his judgement and advise by writing, as followeth: 
Eccle.  I (saith he) made gorgeous, fair works, and builded me houses, and planted Vineyards, I made me Orchards and Gardens of pleasure, and planted trees in them of all manner fruits, I made Pools of water to water the green and fruitful trees withal, I bought servants and Maidens and had a great household, as for cattle and sheep I have more substance of them than all they that were before me in jerusalem, I gathered silver and gold together, even a treasure of Kings and Lands, I provided me singers and women which could play of Instruments to make men mirth and pastime, I got me Psalteries and songs of Music, and I was greater and in more worship than all my predecessors in jerusalem, this my heart rejoiced in all that I did, and this was the portion of all my travel. And when I considered all the works that my hand had wrought, & all the labour that I had taken therein, lo all was but vanity and variation of mind, and nothing of any value under the Sun. hearken now what the Prophet Baruch sayeth, whom we shall find to be a more sharper Surgeon against those that are so affectioned in their pomps and riches: Where are (saith he) the Princes of the Heathen become, 
Baruch. 3.  and such as ruled the beasts on earth, they that had their pastime with the Fowls of the air, they that hoardward up silver and gold (wherein men trust so much) and made no end of their gathering, what is become of them that coined silver and were so careful, and could not bring their works to pass, they be rooted out and gone down to hell, & other men are come up in their steads. Leave we therefore these old covetous men, idolaters of their treasures, with the Patrocleus of Aristophanus, the Pygmalion of Virgil, the Polymnestor of Properceus, the Galeran of martial, with the covetous rich man mentioned in holy Scripture: knowing that the spirits of men which of nature are divine and celestial, hath no portion with gold and silver, which is no other thing but the very muck of the earth.  
Let us speak now of another vice which is called Envy, the which as Aristippus doth affirm, is next parent to the former, 
Envy a malady of the spirit.  as the mother and the daughter, for the one engendereth the other. How many afflicted souls are there with this malady. The season is now come, that all the world is no other thing, than a very place of envious, it is the most ancientest and eldest of all, and notwithstanding it is the most practice of our age, and seemeth to return to his first infancy, the experience of the first age was in Adam and the Serpent, in Abel and Cain, in jacob and Esau, in joseph and his brethren, in Saul and David, in Achitophel and Thusi, in Aman and Mardocheus, the which pursued not one another for the riches that they had, but for the envy that the one bare to the other, but that was little to that which daily is put in ure among the christians for our world is so far out of square, that if there might be found one man amongst us, that had the beauty of Absalon, the strength of Samson, the wisdom of Solomon, the agility of Azacl, the riches of Croesus, the liberality of Alexander, the vigour and dexterity of Hector, the eloquence of Homer, the fortune of Augustus, the justice of Traianus, the zeal of Cicero, he might be assured that he should not be orned with so many graces, as pursued of a number of envious. And this wicked vice cleaveth not only to those that enjoy fortune measurably, but unto the highest, and those that are in the highest degree, for when they are at the most highest degree of Fortune's wheel, and when they think to be in peaceable possession of the favour of Kings and of Princes, in the mean time the enemy shall conspire their death, and cause them to be disdayved: and therefore the wise Emperor Marcus Aurelius said that Envy was a Serpent so envenomed, that there was never mortal among the mortals, but that of her teeth have been bitten, of her claws have been scratched, trodden under her feet: and empoisoned with her poison, I have red (saith he) many books, Greeks, Latins, hebrews & Chaldeys, I have conferred with many wise men for to find a remedy against the envious man, and for all this, I have found no other means for to avoid Envy, but to avoid fortune being prosperous, the reason is, for that we are the children of Envy, being born in Envy, & he that leaveth most goods, leaveth most Envy, & for this cause the Elders counseled the rich that they should not keep them near the poor, and the poor that they should not dwell near the rich, for of the riches of the rich groweth up the seed of Envy of the poor. I might here also make Turrian long narration of the ambition and pride that reigneth this day amongst us, 
Ambition a malady of the spirit.  for who ever saw the excessive pomps in all estates, as we see at this present, so that we may well name our world, a world of Satin, of Velvet, of Purple, and of Silk, of the which we take so much pain to deck this carin carcase so curiously, and in the mean time we care not nor keep no count if our poor Soul remain foul and full of sores and wounds, and rend by a great many of enormous and heinous sins, with the which it is compassed, but let us beware after all these things that that happen not to us which the Prophet did write against the women of jerusalem, who after he had reproned their pride, their high looks unshamefast, the moving or rolling of their eyes, their rier of their heads, the measure of their doings, footings or trip, their chains, jewels, bracelets, girdles, ear rings & other fashions of their attire by to much vain glory. It shall happen to you, saith the Lord of hosts, that in stead of perfumes and sweet smell, you shall have stink, in stead of a girdle, a rope, in stead of curled hair, baldness, and the fairest young men among you shall pass thorough the edge of the sword, & the strongest & hardiest shallbe slain and die in the wars.  
We may also add another affliction of the spirit to the former which is named Love, 
Love is counted among the most grievous maladies of the spirit.  but so contagious that all the estates of the world do feel it, an evil so pestilent and venomous, that it plungeth and intermeddleth among all ages indifferently, as all the devils do among all the Elements without excepting persons or quality of old or young, foolish or discrete, of feeble or strong. And the greatest pain in this malady is that they become mad and out of their wits, if they be not well treated and medicined at the first. And therefore it is that Paulus Aeginetaus in his third book ordained to all those that are persecuted of this furor of evil, a rule how to live. The which Ompercleus following the counsel of Plato, ordained also who made two kinds of furies, of the which he called one in Greek Exotikon, which signifieth in Latin Amatorium, and in English love. I have seen those opened, that have died of this malady, that had their bowels shrunk, their poor heart all burned, their Liver and Lights all vades and consumed, their Brains endamaged, and I think that their poor soul was burned by the vehement and excessive heat that they did endure, when that the rage of Love had overcome them, and even as the cure of this malady is uncurable, also the original is very doubtful to those that have written. The Physicians say, that this rage of Love that presseth so sore, and that is spread through the world, proceedeth of the correspondent quality of blood, and that the complexion engendereth the same mutual love: the Astrologians in like manner say that Love proceedeth when that two metting have one mind, or that they be changed in some other constellation, for they be constrained to love together. Other Philosophers have said, that when we cast our sight upon that which we desire, suddenly certain spirits that are engendered of the most perfectest part of blood, proceeding from the heart of the party which we do love, and promptly ascendeth even up to the eyes, and afterward converteth into vapours invisible, and entereth into our eyes, which are bend to receive them, even so as in looking in a glass there remaineth therein some spot by breathing, and so from the eyes it penetrateth to the heart, and so by little and little it spreadeth all about, and therefore the miserable Lover being drawn to, by the new spirits, the which desire always to join and draw near, with their principal and natural habitation, is constrained to mourn and lament his lost liberty. Others after that they had studied all that ever they could therein, and not finding the spring and original of this so furious an evil, have said that Love was one, I know not what, that came I know not how, and burned I know not how, a thing very certain and true, for he that doth consider, the jests, fashions of doing, countenances, furies and Eclipses of these poor passioned, he would confess, that he never saw a more stranger Metamorphosy, or spectacle more ridiculous, suddenly you shall see them drowned in tears, making the air to sound with their cries, sighs, plaints, murmurings and imprecations, another time you shall see them cold, frozen, & in a trance, their faces pale and changed, other times, if that they have had any good luck, or other gentle entertainment of the thing that they love, 
Jests and countenances ridiculous of Lovers.  you shall see them gay, cheerful and pleasant, so that you would judge that they were changed into some other form, sometimes they love to be solitary and seek secret places, to speak and reason with themselves, and sometimes ye shall see them pass five or six times a day through a street, for to spy whether that they may have any look of the eye of her whom they love, and in the mean time the poor Pages and varlets have their legs bruised with running, their arms broken with rubbing, spunging, brushing, trimming and making clean the Gentleman. And if that he chance to have any spark of jealousy, than they begin to rage and the pacientes are in extreme peril, the force and violence of the malady striveth against the nature, it is a catarrh that burneth them, there is no live nor sensible part within them but that is grieved, and then if they be fearful, they become frantic and hardy, there is neither Art, invention, craft or conspiracy, but that cometh out: they be come Lycantropes and go all the night like raging wolves. And although the malady of itself is fantastical enough, yet according to the humour that she meeteth, she worketh marvelous effects, for if the Lover be poor, there is no office of humanity, but that he showeth it, even to sacrifice, and to put himself in peril, if need shall require. If he be rich, his purse (as the Greeks term it) is tied with a Leek blade, though he be covetous, he becometh then prodigal, there is no bag that he will spare to empty, so great is the power of this poison, the which hath moved Plautus to say, that Love was the first inventor of beggary. If the Lover be learned, & that his spirits be any thing weakened you shall see him feign a sea of tears, a Lake of miseries, to double his plaints, accuse the heaven, make an Anatomy of his heart, fries the Summer, burn the Winter, worship, play the Idolater, wonder, to feign Paradise, to forge Hell, 
Sisyphus that turned his rochet, Tantalus that died for thirst near the waters, Titius, of whom the famished Raven devoured his heart.  counterfeit Sisyphus, play Tantalus, feign Titius, with a thousand other toys. And if they be minded to exalt the which they love, than what is there here but a beauty, her brows, arches, her eyes After gemells, her looks, lightnings, her mouth, Coral, her teeth, pearls of Orient, her breath, balm, amber, and musk, her throat of snow, her neck of milk, the mountanes or dugs that she hath on her breast, balls or apples of Aliblaster. And generally all the rest of the body is no other but a prodigality and treasure of heaven and of nature, which she hath reserved to please or agree in all perfection to the thing that they love. Here you may see how this cruel malady of Love tormenteth those that are attained of this mortal poison, and notwithstanding, there are so many people, Nations and Provinces, so charged with these furious assaults, that if there were an army made of all the lovers that are in the world, there is no Emperor nor Monarch, but would be afraid to see such a number of fools in a company. And nevertheless this pestilent evil, by custom it hath got so much on humane kind, that there can no remedy be found although that many medicines, 
They that have written the remedies of Love could not help themselves.  Greeks and Arabians have employed all their wit and policy for to remedy this passion. Samocraceus, Nigideus, and Ovid have written many great volumes of the remedy of Love, by the which they show the remedies for others, but they can find no remedy for themselves, 
An example of a furious love.  for that all three died, pursued & destroyed, not for the harms that they did at Rome, but for the Loves that they invented. The Emperor Marcus Aurelius knowing that Faustine his wife loved a Ruffian, 
The furious love of Faustine, wife to the Emperor Marcus Aurelius, the child had the like qualities.  so that she was unpatient, and was in peril of death for the furious desire that she had to have him in her possession, assembled a great many people learned, and of all faculties and sciences, for to giùe him counsel to quench the burning heat that consumed her by little and little. But after many resolutions, certain of his Nobles counseled him to kill him whom his wife loved, and that one should give her secretly of his blood to drink, the which was promptly executed. This remedy was great, for her affection was quenched. And yet it was not of so great efficacy as julìus Capitolin writeth, but that Comodus whom they engendered afterwards, was bloody and cruel, and was more like in conditions to the Ruffian, 
Entropeus in the life of Comodus.  than to the father, and also was daily conversant with the Ruffians, and delighted more in their company than in the company of others, so that it seemed that the Mother's passion was transported to the child. But this is little to that which I have read in many Histories, that things are come to such desolation, that when this foolish frenzy doth take hold of us, it rendereth us brutish and mad, as it hath been manifestly and evidently showed and seen in a young Lad being of the highest kindred in Athens, and well known of all the Citizens of the City, the which having many times beheld a fair statute of Marble very excellently wrought, which was in a public place of Athens, 
The power of love.  he was so stricken with the love of it, that he would never lose the sight of it, and always remained by it, embracing and kissing it, as if it had been a living soul. And when that he was out of her sight, he wept and lamented so pitifully, that it would have moved the most constantest to pity, and in the end this passion got so much power on him, & was brought to such extremity, that he desired the Senators to sell it him at what price they would, to the end that he might have it to bear about with him, the which thing they would not grant, for that it was a public work, and that their power or authority extended not so far: wherefore the young, man caused to be made a rich crown of gold with other sumptuous ornaments, and went to the Image, set the crown on her head, and decked her with precious vestiments, and then began to call upon her and worship her with such obstenation and partenacitie, that the common sort were ashamed of his foolish and ridiculous love, so that they defended him to approach or resort to the Image any more, so that the youngling seeing himself to be deprived and kept back from that which was more dear to him than his life, killed himself. For the virtue of this passion is such, that after it hath entered into the heart of men, it walketh uncurable by the most liveliest and sensible parts of the body, and being in full possession of us, she causeth an infinite number of tears and sighs to be powered out, so that oftentimes it taketh away our life. The which the great philosopher Apolonus Thianeus confirmed to the King of Babylon, 
There is no martyrdom that may compare to Love as Apolonus Thianeus witnesseth  who most earnestly prayed him to show him the most grievous and cruelest torment that he might invent by all the secrets of philosophy, for to punish and chastise a young Gentleman whom he had found a bed with one of his damsels which he favoured. The most greatest torment, saith the Philosopher that I can show thee, and invent for to punish him, is that thou save his life, for thou shalt see by little and little, the burning heat of love to get so much on him as it hath already begun, that the torment that he shall endure will be so great that he shall not imagine nor find remedy therefore, and he shall find himself so stirred and provoked with divers cogitations and thoughts, that he shall burn and consume in this flame as the Butterfly doth in a candle, in such sort that his life shall be no more life, but a very death, more crueler than if he passed through the hands of all the tyrants and torments of the world. 
Love the corruption of youth in our time.  Here is in some the cause why I have treated at large on this passion of Love, which is the whole decay of the most part of youth in our age, for have they never so little set their foot or minds on the pleasures of this world, they prepare themselves to love, than youth, liberty, and riches, are the worst things in this world, and in those wicked occupations they lead without fruit the best part of their life. Then after this great sea of miseries with the which man is as it were overwhelmed even from his 
Discourse of the misery of the aged.  birth, age cometh on, and then when we ought to rest, the sores and dolours are renewed, we must pay the rigorous usuries and cruel interests of all the faults and excess that we have made in our life, for the heart is afflicted, the brain is troubled, the spirit languisheth, the breath stinketh, the face is withered, the body is crooked, the nose dropping, the sight is troubled, the hairs fall, the teeth are rotten, 
Great mutations in age.  to be short there is always some lose nail, and this body is a similitude of death, without putting in count many diseases of the spirit that age is subject to. They are prompt to wrath, hard to appease, light of belief, forget oftentimes, praise their Elders, and dispraise the wise, they are sad, melancholic, covetous, suspicious, and difficile: to be short, it is the retreat whereas are emptied and purged all the vices and uncleanness of our age. The which being well considered by the Emperor Augustus said, that when men had lived fifty years, they ought to die or desire to be killed, because that till that time was the pleasure of man's felicity, and that which is more or above that age passeth in sorrow and grievous sickness unsupportable, death of children, loss of goods, to bury his friends, sustain process, pay debts, and in other infinite travels, so that it were better to have the eyes closed waiting for their grave, than to behold these things with their eyes in this crooked age, the which thing the Prophet foreseeing, cried out to God, saying, Lord withdraw not thy hand from me when I am old, or when that I am assailed of age. We have now to my judgement sufficiently showed the maledictions and miseries wherein man is wrapped whilst he playeth his Tragedy in the circle of this world, but if his entry be marvelous, miserable, difficile, and perilous, no doubt his issue and departing is not less, and whereas we have showed many strange childings and dreadful: so is there also strange sorts of death much more horrible and wonderful. 
The miseries of death.  This therefore is the last seal and last confirmation of all the acts & deeds of the infelicity of our life: after that man hath sighed and sorrowed all his life under the unsupportable deeds & heavy burdens of all his evils, he is forced to live always in fear, waiting for death, and oftentimes by uncredible torments. At the which the great Doctor Saint Augustine marveling, 
August. Soli loquicrum the first book, cha. 2.  setteth forth his complaint to God after this sort, O Lord after we have sustained so many miseries and afflictions, the untolerable stroke of death cometh, that ravisheth thy creatures by infinite ways and means, some he overcometh with Fevers or Agues, others by some extreme dolour, an other by hunger, an other by thirst, other by fire, others by water, others by iron, others by poison, others by fear, others are smothered, others are choked, others are torn of wild beasts, others devoured of fowls of the air, others are made meat for fishes, and others for worms, and for all this man knoweth not his end, & when he thinketh himself most at rest, he falleth and perisheth. It is therefore the most dreadfullest of all dreadful, the most terriblest of all terrible when that the body separateth from the soul: but what spectacle is it to see in a bed him that is oppressed with the pangs of death, what shaking, 
A strange spectacle to see man at the point of death.  what fear, what alteration and changing in all the bands of nature, the feet become cold, the face pale, the eyes bollow, the lips and the mouth to retire, the thumb to diminish, the tongue waxeth black, the teeth do close, the breath faileth, the sweat cold appeareth by violence of the sickness, which is a certain token that nature is overcome. Then when it cometh to the last gasp, or at the sorrowful departure that the soul maketh from his habitacle, all the vessels and bands of nature are broken, without putting in count the furious assaults that the devils and wicked spirits rear against us when that they are assured of our end, 
Violent temptatìons in death.  for there is no invention, craft, conspiracy or practice but that is then wrought for to bring us into a presumption to have lived well, & that our might be fixed upon that false opinion, and not on the mercy of jesus Christ, or else laying before us an infinite number of grievous and enormeous sins that we have committed in our life time, to the end to bring us in mistrust or despair of God's mercy, it is the hour, the moment and the point whereas Satan doth his power to strive against God, for to let or hinder the salvation of mankind: and he is more busier in these latter days for that he knoweth that his time is but short, & that the end of his kingdom is at hand, & therefore he is the more inflamed, so that he doth practise that which he did when he knew that our Saviour jesus Christ drew near to the possessed of devils, for he never rageth and tormenteth those more cruelly, whom he doth possess, than when he knoweth that he must departed. For this cause it was, 
2. Kings. 28. cha.  that the Prophet David did lament for his son Absalon so bitterly, saying, I would that I had died for thee my child, knowing that he was wrapped with an infinite number of grievous and enormous vices and sins. Now when that they have passed that path, and digested this pear of anguish, where is become their glory, where are their pomps and triumphs, where are now their voluptuousness and wantonness, where are their majesties, their excellencies and holiness: they are vanished as the shadow, saith the Psal. It is chanced to them as to the garment that the worms have eaten, and as the wool that the Moth hath devoured, saith the Prophet Isaiah: they are become a prey for worms and serpents. But let us behold man when he is in his grave, who ever saw a monster more hideous, what is there more horribe and vile than the dead creature, behold the holiness, excellency, majesty and dignitiy, covered with a lump of earth, here is him that was cherished, reverenced and honoured, even to kiss his feet & hands, yet notwithstanding by a sudden mutation he is become so abominable, that all the fair and beautiful Tombs of Marble and Aliblaster, all the fair statutes or Images, Epitaphs and other funeral pomps, can not so well cloak nor hide them, but that it is well known that it is no other thing but a vile and stinking carin carcase, and to them it happeneth as Solomon writeth in his Wisdom, what hath it profited them, saith he, the pride and great abundance of riches, all these things are passed as a shadow, or as the Arrow that is shot to the white, or as the smoke that is dispersed with the wind, or as the remembrance of an host that passeth by that is lodged for one day. Let us leave therefore this body sleeping and resting in the earth as in a bed for a season, this is, the most doubtfullest and perilloust act of all the humane tragedy. It is that which David feared so much, that he prayed God not to enter into judgement with his servant. 
The misery of humane creatures wh that God shall appe in judgement.  It behoveth that this creature appear before the judgement seat of God with such a terror to those that consider it well, that there is no member but shaketh, it is the day that the Prophet Isaiah speaketh of, that the Lord will come like a tempest, every one's heart shall fail them, 
Esay. 13.  and all the world astonished, and then the pains shall be like the pain of a woman that traveleth, this is the day of the Lord, he shall come as one full of wrath and indignation for to make the earth desert, and root out from thence the sinners, the Sun shall be darkened, and the Planets shall bring forth no more light, I will trouble (saith he) the firmament, and the earth shall move out of his place because of the wroth & indignation of the Lord God. Hear also the words of our saviour jesus Christ in Saint Matthew, even as the lightning that riseth in the East and extendeth to the West, so shall the coming of the son of man be, the tribulation than shall be so great, as the like hath not been since the beginning of the world until now, nor never shall be the like, the Sun shall be darkened, and the Moon shall give no more light, the stars shall fall from Heaven, and the waves of the sea shall rage's, and men shallbe amazed with fear, and the powers of Heaven shall move. Woe shall be in those days to them that are with child, and to them that give suck, but as the time of Noah was, so shall the coming of the son of man be, for as in the days before the flood, they did eat and drink, marry and were married, even unto the day that No entered into the Ark, and knew nothing till the flood came and took them all away, so shall the coming of the son of man be, and then shall all kindreds of the earth mourn, and shall hide themselves in dens and caves in the mountains, and shall say unto them, fall upon us, and hide us from the face of him that sitteth on the throne.  
Blow out the trumpet (saith the Prophet joel) 
joel. 2. cha  that all such as dwell in the land may tremble at it, for the day of the Lord cometh, and is hard at hand, a dark day, a glouming day, a cloudy day, yea and a stormy day, before him shallbe a consuming fire, and behind him a burning flame. His throne (saith Daviell) was like the fiery flame, 
Dan. 7. cha.  and his wheels as the burning fire, there drew forth a fiery stream and went out from him, and then after this divine execution of the wrath and indignation of God, the dead that are in their graves, sepulchres, tombs and monuments, understanding his voice, 
ephraim ●nd his ●rayers.  shall rise and come forth, the bones and other parts shall find out their joints, for to join again together with the body that the earth hath putrefied and corrupted. All those that the beasts and other birds of the air have devoured, all those that the sea hath swallowed up, all those that are invapored in the air, all those that the fire hath consumed shallbe reduced & brought to their former state. All the blood that the thieves, pirates, murderers, tyrants and false judges have unjustly shed, shall then appear before the majesty of God, so that there shall not one drop of blood be lost from the time of Abel that was the first murdered of men, until the last of all, so that there shall not one hair perish. And if that were a cruel spectacle or sight, to see the beasts forsake the earth, which is their proper element, flying the wrath and displeasure of God, and to enter into the Arch of Noe. How much more fearful & dreadful ought it to be to miserable sinners, to appear before the divine judge, where the books shall be opened, that is to say the enormous sins and offences of our poor consciences shallbe then manifested and put in evidence. 
The terror of God's judgement, the which S. Jerome feared so much, that he thought always to understand this voice, arise ye dead and come to your judgement.  If that the vale of the temple did break, the earth quake, the sun darken and change his Eclipse, for the wrong and injury that was done to jesus Christ being on the cross, although in nothing he did offend, what countenance may poor sinners hold that have offended him, blasphemed, and provoked him divers and innumerable times. If the only sight of an Angel did so effray, that we could not suffer him as Saint john doth witness, who because he could not endure his brightness, fell down as dead. And Esay was constrained to say, after the Angel had appeared to him that all the bands of his body was loosed with fear. 
Apoc. 1.  Also the children of Israel had such great fear that they were constrained to say to Moses, speak thou to us, and we will hear thee, for we cannot abide this voice that cometh from Heaven, 
Exodus. 20.  the which maketh us almost die for fear, (and yet the Angel spoke unto them graciously.) How shall then we poor sinners endure or abide the voice and shining of God's Majesty, being in his throne of glory, 
Esay. 1. cha.  when he shall say that which Esay speaketh. Ah, I must ease me of my enemies, & avenge me on my adversaries, my wrath shallbe accomplished, and my fury shall cease. They shall know that I which am the Lord have spoken in my zeal, 
Ezech. 5.  and have ceased my fury. I will come upon them as a she Bear that is rob of all her whelps, 
Osee. 13.  and I will break the stubborn heart of theirs. I have held my peace long and kept silence. But behold I will cry out as a woman that traveleth, I will waste and strial, 
The praise of man by the wise men of Egypt.  serve and obey. Of the which, certain wise men of Egypt have presumed to call man God in earth, divine and celestial messenger of the Gods, Lord of things inferior, familiar of superior, and finally miracle of nature, and that more is, for the better showing of the nobleness of man, sometimes his God descendeth into him doing miracles which of himself he could not do: as we have red in histories of Clazonmeus and of Aristeus, the which oftentimes departed out of their bodies and went here and there, and being returned, they showed things uncredible, the which afterwards by experience was found true. As one Cornelius a priest sacred being at Padova, during the war between Caesar and Pompel, was so ravished that he counted all the order of the battle better than those that were present. Likewise Apolonius being in Ephesus saw and showed that which happened to Nero in Rome: Socrates was found ravished talking with his spirit, not seeing nor knowing that which was done hard by him. In like manner Plato was every day in a trance certain hours, in the which at the last he died. The Poets in their fury did write and show of things more divine and heavenly, than human and earthly, and after that this fury had left them, and that their spirit was forsaken of this divinity, they understood not what they had written, nor the others also. 
A praise of Homer.  The which may be manifested in Homer, the great Greek Poet, that shall serve an example for all, who although that from his infancy was blind, yet notwithstanding he hath described and showed of things so profound and wonderful, that some have boldly written of him, that if all the wisdom of Poets were laid together, it would no equal nor compare with that that shineth in his works, nor he himself if he were alive could make again that which he hath made. The which giveth us to understand that man is the very chief work of God, who if we do well consider, we shall find that he is painted or drawn out with another than a humane pencil. The which thing the most part of the ancient Philosophers though they were never so subtle have not known, or else have been found so variable in that that concerneth his creation, that there is no hold to be taken of their writings. But laying them a side as they that do but float and waver in their sayings, and as they that feed us with an infinite number of dreams and illusions under the pretexitie of their deceitful words & coloured language. Who notwithstanding are constrained to wonder and marvel at the wisdom of the workmaster, if they will be equitable judges, and cast their sight on the wonderful composition of our human body. 
An error of the Philosophers in that that concerneth the creation of man.  For what is he be he never so ignorant, that feeleth not shine some mark or beam of divinity in a man's head, what excellency and beauty is there in the head of this beast, the which is the tower and rampire of reason and of sapience, of the which as of a fountain proceedeth divers operations of the memory, the which bringeth forth so many and divers commodities. But who doth not marvel of the memory? the which as Plato writeth, is the attorney that always remaineth within the tower, the which keepeth and retaineth the things that suddenly pass, 
Description of the beauty of man's head.  the office of whom is to conserve in his treasures, and receive innumerable things, yea that differ, without confounding them, but confirming them in their purity, for to serve afterward, when that by a remembrance that which of long time it hath conceived and gathered together, and then is perceived a knowledge of infinite things all disagreeing, the which are brought forth in such an order, that they give no let nor mutual trouble. But what miracle is there in the inexplicable subtlety of our eyes, 
A praise of the excellency of the eyes.  the which are placed in the most highest part of the tower for to be beholders of things celestial. The roundness of which representeth two precious stones, to the end that with a profound memory it should penetrate the Images of things set before shining as a glass, and they are movable, to the end that they might turn here and there, being not constrained to behold that which might displease them, and they are orned and decked with covers or lids which are as bulwarks for to defend them from evil or noyance, above the which are the brows made like arches, 
A praise of the brows  for to stop and let the sweat and other superfluities that they should not offend nor hurt them. But what spectacle worthy of admiration do we find in the nose, 
A praise of the nose.  is it not a little wall reared for the defence of the eyes, and though it be little it hath three offices appointed: one is to retire and lose the wind and breath: 
Lactantius Firmian in his book of the praise of God.  the other to smell: the other to the end that by the holes and openings the superfluities of the brain be cleansed and purged, and void as a channel or sink doth the filth and water. But by what marvelous ordinance are the lips placed, the which seem to be joined and knit one to another, within the which the tongue is enclosed, the which by his movings converteth the voice into words, interpreteth & showeth the intention of the spirit. But who is it that marveleth not at this little morsel of flesh that is not above three fingers broad, 
A praise of the tongue.  and that is almost the least member of man, yet notwithstanding it praiseth God, and showeth and manifesteth the beauties and perfections of that which God hath created, it disputeth of the heaven and of the earth, and of that which is contained in the four elements, notwithstanding, it can not alone fulfil the office of speaking, 
Praise and usage of the teeth.  if it have no help of the teeth, the which is manifest to us by young children, the which begin not to speak before they have teeth, and old men after they have lost them, stammer and can not bring forth their words, in such sort, that it seemeth that they are returned to their infancy, for they become childish. Furthermore (as Lactantius sayeth) he hath created the chin, and set it out after so honest a form, 
Praise of the chin and of the beard.  and hath enriched it with a beard, for to cause us to know the fruitfulness and maturity of the body, the difference of the kind, and ornament of the virility and strength. As touching the ears, 
Praise of the ears.  they are not idle, they are placed in a place high & eminent for to receive the sound that naturally is borne high, they are open and not stopped, to the end that the voice be carried by the secret trunks retained and stayed. Also he hath caused therein ordures and uncleanness, that the little beasts or flies that will offend the hearing, might be therein snared and taken as in Birdlime. And yet the marvelous work of all these parts is nothing to that which followeth, if we will consider in general all the proportion of the face, of the which dependeth two marvels: the first that among all the men the which are almost infinite, all of them do so differ in the face that among so many thousand millions of men there can not be found two like, but that they are blemished by some marks and notes: the second that nature hath made to human creatures in so little a part as the face, a beautis so great, 
A praise of beauty as well of men as of women.  that sometimes we desire to die of our good wills, and gladly sacrifice ourselves for the beauty of some persons, and we are so stirred even to become out of our wits, by the prickings and provocations of this fair and beautiful face. In witness whereof I could bring forth an infinite number of worthy personages, as well ancient as modern, which seemed to have spoiled the firmament of his most richest treasures, for to paint out all the corners of the earth, and to exalt the memory of them and their writings, under the only invocation of this beauty, as though thereon their whole glory and honour did depend. For the beams that proceedeth of this resplendishing beauty, penitrateth even to the most liveliest part of the soul, and maketh there force to be felt excessively to those that behold it, the which is the cause why the poor passioned hath brought their own desires in servitude, and rendereth their poor soul martyrred, obedient and handmaid, 
Beauty hath moved many to write.  and almost transformeth them (if it were possible) in the same beauty that they admit and love. Moreover, there is another miracle in the face, the which although it be not above the greatness of half a foot, notwithstanding in the least mutation or changing thereof appeareth the difference of men, joyful and sorrowful, of the hardy and the fearful, of the angry and of the pitiful, of the lover and of him that hateth, of him that liveth in hope, and he that is without hope, 
jer. Cardan.  of the hole and of the sick, of the living and of the dead, with other infinite affections aswell of the body as of the soul. For this cause it is that this great Philosopher Trimigisteus, after that he had profoundly plunged in the contemplation of humane work, cried out saying: where is the painter so well sorting his colours that could paint these fair eyes that are the windows of all the body, 
Most learnedly translated by Monsieur du Prean my friend, of whom I follow the traduction as faithful.  and glasses of the soul. Who hath form the lips and the mouth, and knit together sinews? Who hath mingled the veins like water brooks, divided all over the body, by the which, the humour and the blood running into divers parts deweth all the members with his juices and liquors? Who hath made the bones, who hath knit and joined them together? the which as guards and stays do retain the thought. Who hath covered the flesh with so tender a skin, separated the fingers and their joints one from another? Who hath spread the largeness of our feet, which serveth for foundation to all the body? Who hath opened the pipes and conduits? Who hath placed the stomach, and imprinted in the heart this peerless figure? who hath woven together the threads and roots of the Lights, and engraved the Liver? Who hath given to the belly so large a compass? Who is it that hath made the most honourablest members to sight, and the foul and filthy ones hid and placed out of sight. Behold (saith he) how many divine works are showed in one only matter, what beauty there is in every one of them, how they are equally compassed, and differing the one from the other in their offices and actions. Whom thinkest thou hath so form and made them? who is the father and the mother, only God invisible. It seemeth now that we have sufficiently treated of humane nature, there resteth now for the perfection of man's honour to show that there is no Art nor science but that men have excelled each one in their degree, more or less according to the influences and favours that hath been given them from heaven. I will leave to speak here of liberal Arts and generally of all disciplines, for to evitate prolixity, the original and invention of which is due to man, 
The Author praiseth man by force of arms.  as to his sovereign Author. I will therefore show certain particular things. In every one of which I will express what the dignity and subtility of man is. How wonderful should seem to us the magnanimity and noble heart of Alexander, the which in his young and tender years lamented and wept bitterly, knowing that his father Philip had obtained victory of divers and sundry battles, and after that he was demanded of his governors from whence proceeded those tears, with the which his face was dewed and covered: for fear (said he) that I have, that my father having overcomed so many people and nations, there is nothing left for me wherein I might 
The noble heart of Alexander in his youth  exercise this excessive desire that I have to fight and become partaker of his glory. O what Oracle of generosity and manly courage was there in this child, to whom afterward fortune succeeded according to his desire, for before he was come to the age of thirty years he had subdued so many Nations, that he found no more that did resist him in the world, so that he was constrained to go or travel to the furthermost parts of Africa by the deserts to try his strength against wild and brute beasts, for to overcome them aswell as men: the Historiographes write of him, that he seeing himself Monarch of all the world, remembering with himself that he had 
Alexander caused the earth to be digged to war against the Antipodes  heard say of a Philosopher named Democrites, that there was many worlds, for the which cause he caused many pioneers and Artificers to dig and undermine the ground, to the end that if there were any other people found, they might be brought under his obedience. Likewise of julius Caesar & Pompey one of the which beside the victories of civil wars, 
A praise oh Caesar and Pompey.  fought fifty times in battle ranged and flew eleven hundredth four score and twelve thousand men: the other besides nine hundredth and forty ships that he had taken on the sea, conquered and had victory of eight hundredth seventy six towns from the Alps to the furthermost part of Spain. 
A praise Sergius all most vnc● dible.  Let us not leave out the glory of Marcus Sergius, who after he had lost his right hand, and received xxiij wounds at diverse times, fought afterward four sundry times with his left hand, and after he could not help himself therewith, he made him an hand of Iron, with the which he fought at the stege before Cremona, defended pleasance, and took twelve places in Gaul. Let us leave speaking of arms, and come to Arts and sciences, that seem to us more vile and abject, as painting, carving, graving, and such like. 
The excellency of man in ●ainting.  Xeuxis a most excellent Painter counterfeited by his Art a vine full of Grapes, so subtly wrought that the Birds that did fly in the air, would strike against it thinking there to find food. And Appelles for the space of ten years employed all his wit and policy, to paint an Image of Venus, the which was endued with so excellent beauty that the young men that stood beholding of it became amorous, as though it had been some live Image, and therefore by public edict he was charged to keep it secret, for fear to allure the youth to corruption. Who is it that doth not marvel of that which Pausanias a Greek Historiographe writeth to have been form & made in Heraclia a Province of Peloponensia by a certain artificer, 
The marvelous cunning of a man in facioning a brazen horse.  the which composed a brazen Horse, having the tail cut and deformed, and all the other parts of the body perfect, to the which notwithstanding the other horses sought to join and couple with such an ardent desire and affection, that they broke oftentimes their hooves with their often riding and horsing of him, and for all that they were beaten and driven a way, yet would they not from thence, but they would rage's as if they had found a proud Mare. But what secret thing, what charm or what hid virtue was there therein, which could constrain and force the brutish beasts to obey and love a trunk of metal void of feeling or understanding. Plutarch exalting the excellency of man, writeth that Archimedes did draw with one hand and with one cord or rope overthwart the market place of Siracusa, a great ship freighted with merchandise, as if it had been a horse that had been led by the neck, and all by the science of Methmaticke, the which Baptist Leon one of the expertest men in our time, assured to done, if any great Lord would furnish the thing. What miracle in nature may be found more greater than this devise of glass that Sabot King of the Persians caused to be made? the which was so great, that he was set in a corner of the same as in the sphere or compass of the earth, seeing under his feet the clouds & stars that did rise and lie down, in such sort that though he was mortal, he seemed to be above the height and expectation of immortality. What thing more greater and diviner may be more marvelous, specially in a King that ruled all the world, 
Cardanus.  who after the possession of the earth and the Sea, he seemed to possess the clouds, the heaven and the habitation of God. 
A wonderful Image.  But what Deity or celestial spirit might be hid in the statute or Image of Memon, the which every time and nevertheless man was the Author or Inventer as Strabo, and Cornelius Tacitus showeth. Who is it that would not be ravished in admiration, if at any time he have read that which the Histories make mention of a Dove of wood, 
divinity of the spirit of certain men.  composed by Architas, being made by certain figures and proportions of Mathmaticke, did fly in the air as other birds: at the admiration of which, Albert forged a brazen head, the which could speak plainly as if it had been a living soul enclosed therein. As in like case Galen an Author worthy of credence writeth, that Archimedes forged a glass that burned in the Sea the ships of his enemies, the which thing should not seem to us strange nor uncredible to those that have seen a spaniard which was in our time, so cunning in the composition of glasses, that he made some representing two 
Strange glasses.  physiognomies or faces, the one alive, the other dead together, a thing so strange to contemplate, that many sage Philosophers not finding nor knowing the reason could no otherwise choose but wonder at the work and at the workmaster. There hath been others as Ptolomeus maketh mention that have made such strange glasses that in looking therein there would appear so many faces as there be hours in a day. Besides an infinite number of other things of man's invention, the which for prolixity I leave out. We have sufficiently showed (to my judgement) the things most notable, that the antiquity hath had in great admiration in noble and cunning personages, the which by their doings have showed with what divinity and excellency of spirit man is endued. Now there resteth in few words to show and make mention of things of our time and of late years, to the end that not leaving their glory buried in the darkness of oblivion, we give not all the advantage and pre-eminence to others. Among all the works and doings of our Elders and Ancestors, I can find nothing that may equal or compare to the wonderful Invention, 
A praise of the invention of men of our time.  Utility and Dignity of Printing, the which surmounteth all that the Antiquity may conceive or imagine of excellent, knowing that it conserveth and keepeth all the conceptions of our souls, it is the treasurer that immortaliseth the monuments of our spirits, and eterniseth world without end, and also bringeth to light the fruits of our labours, and although somewhat may be added to all other Arts and humane inventions, yet this alone hath entered with such good hap and perfection into this world, that there cannot be added nor diminished any thing that doth not render it defectious and deformed: these effects, are so marvelous, and executed with such celerity and diligence, that one man alone in one day will Print more letters, than the most promptest Scribe or Scriviner may write with pen in the space of one month, who is it therefore that doth not marvel at the barbarousness and misery of the Elders, the which as Strabo de situ orbis writeth, first did write in ashes, them afterward in barks of trees, after that in stones, then afterwad in leaves of Laurel, them in lead, consequently in Parchment, and finally in Paper. And as they were variable in their manner of writing, so used they divers instruments: for upon stones they did write with Iron, on leaves with pincers, on ashes with their fingar, on barks with knives, on parchment with canes, on paper with quills. And first their ink was liquor of a certain fish, afterward with the juice of Mulberries, after that with Chimney sout, & then with Gauls, Gum and Coporas, the which I thought good to set forth to manifest and show unto you the barbarous doings in the former age. Of the which Polydorus maketh mention, who in the year. 1453 found out the right use of Printing. I could in like case give the second degree of praise to those that have invented the use of Guns and Munitions for war, were it not that I have showed in my second book of the miseries of man, that it bringeth more harm and detriment, than decoration and ornament to our humane kind. And yet this is more miraculous, which Brasavolus hath written, that an Artillery man hath found in our time the mention to make Gunpowder that maketh no noise in going out of the Guns mouth. Leave we therefore these thunders and roarings of jupiter invented by the Devil for to spoil humane kind, to the cunning and liveliness of spirit, of men of our time, in the number of which we may put an Artificer of Italy that presented to the Prince of Urbin a King for to put on his fingar, in the which was set a precious stone, wherein there was a Dial, the which beside the line that showed the hours, gave warning with a stroke unto him that did wear it of every hour. Who is it that doth not marvel of that that jerom Cardan, 
Cardan.  a man worthy of credence, being brought up in all crudition & learning, witnesseth to have seen whilst be wrote his books, 
Man washeth his face with melted metal.  that a man publicly at Milan washed his face and his hands with molten Lead, having first washed them with a certain other water: what miracle is this, that man should expose his flesh, which is so tender and delicate against the fury of a metal so hot. Now therefore there resteth no more in man but to make himself immortal, seeing that he hath found the means to expose his naked members to the violence of fire. And if this seem to us wonderful how he might resist the heat, yet this is not less strange of that which Alexander, 
Alexander ab Alexandro.  and more than fifty other Historiographes writeth that in their time in Cicilie there was a man that every one named the fish Colas, the which from his infancy frequented and dwelled in the Sea, and there remained with such obstination that he became aquitall, 
Man aquitall.  and departed not from thence the most part of h● life, and sometimes he was the space of five or six hours hid between two ●●ters, without that any might see or perceive him, even like a fish, and would remain eight or ten days on the water, and not come out, and would enter into the vessels that he found on the sea, and would live and eat with the Manners, and then cast himself again into the sea, and sometimes he would come a shore, and he lived very old leading this aquitall life, and confessed himself that when he was out of the water, he felt a great pain in the stomach. Pontanus hath also written it. There resteth now nothing to man but to penetrate the air and the firmament to be come familiar with them. 
The Art of flying like the Birds invented by man.  And yet there was one Leonard Vincius the which hath sought out the Art of flying, and had almost luckily achieved his effect, without putting in count the Histrians that we have seen in our time fly on a rope in the air with such dexterity and peril, that the very eyes of Princes and great Lords that beheld them were amazed, and could not abide to see them. It is not therefore with out a cause that Mercurius Trimigisteus describing the dignity of man, and of the divine celerity of spirit with the which he is endued, said unto his son Tatius, what dost thou think thou art, what treasure thinkest thou that thy members contain and keep, command thy soul to pass the Ocean sea, and it shallbe as much as thou hast commanded, without passing out of his place, command it to fly to heaven, and it shall fly incontinently without the help of any wings, & also there shall be nothing that shall let or hinder his course, neither the burning heat of the sun, neither the amplitude or spreading of the air, neither the course nor revolution of the heavens, nor of all the other clouds, but that it shall penetrate & pass forth. Furthermore if thou art minded to surpass all the globes of the firmament, and see what is there contained, it shallbe likewise lawful for thee: see then how great is the sodenrie of the soul, esteem thyself immortal, and that thou mayest comprehend all Arts and sciences, exalt thyself above all, and descend more deeper than the deepest, gather together all the meaning of thy deeds, likewise of fire, of water, dryness and moisture, be thou over all the parts of the world, in heaven, in earth, & in the Sea, dwell or inhabit out of the vessel of this body. Man therefore is a great miracle of nature, who although he be composed and made of a mortal nature: nevertheless the other is celestial, and remembreth the gifts of grace, it despiseth terrestrial things, and wisheth for heavenly things, for because that the better part feeleth to have from thence his proper affinity, and natural alliance. But if the soul or the reason which is a faculty and power of the same, which can no more forsake it than the light or brightness doth the sun, 
The marvelous beauty of the soul if it might be seen openly  might be seen openly and visibly, what miracle or strange spectacle might we see of her marvelous effects, but she is letted by the body, and by the memory, the which Mercurius nameth tyrants and murderers of the same, the which do so let and hinder that she can not show her divine excellency, unless that by contemplation we separate ourselves and sequestrate from them And then when that she is separated from this burden of the body, and almost putrefied, it receiveth heavenly gifts, flieth up to heaven, talketh with the Angels, and penitrateth even before the throne of God's majesty, and being inflamed with a divine fervency, it bringeth forth things miraculous & almost uncredible. As we read of Moses after that he was separated from men, and was certain time in the desert of Ethiopia, his face did so shine that the children of Israel could not behold him. S. Paul was ravished to the third heaven. In like case Socrates sometimes as transfigured did diligently and steadfastly behold the sun for the space of an hour. 
Alexander in his anger seemed to be all on fire, 〈…〉  Alexander the great, being on a time in extreme peril of his life in a certain battle that he had in the Indies being without help or succour, he was in such an agony that he sweat pure blood from his face and his body, so that it seemed to the Indians that he was all on a fiery flame, the which caused among 〈◊〉 such fear that they were fai● to 〈◊〉 him and let him go. By this you may see then, that sometimes the soul hath so much power over the body, the which is but the sepulchre wherein it is buried, that it is at liberty, and surmounteth our capacity, and seeketh to see again his first home, which is heaven, in such sort, that the body remaineth void of feeling or moving. As S. Augustine rehearseth of a Priest, the which so often as he would be in contemplation or prayer, he would fall down as dead or in a trance without breathing or any feeling in him, so that what pain so ever was showed him, he felt no harm at all, and after he was returned to himself, he would tell such strange things that the assistants would marvel to hear him, Herodotus writeth the like of a great Philosopher that was named Atheus, of whom he showeth for a truth the soul many times to forsake his body, & after it hath peregrinated or wandered through divers countries and Regions, it showed by order that which it had seen, the which was approved to be as true as though it had been present. The death of julian the Emperor was foreshowed him by a child, who after he had looked in a glass showed him of his destruction, and how his enemies were coming, & those that should kill him, without having any knowledge or hearing any speak thereof. A certain Philosopher did the like to Pompey, the which showed him in a glass the order of his enemies ready to march in battle. These are the effects and power of the soul, the which sometimes being unbound from earthly bands, is ravished in the contemplation of heavenly secrets, and doth uncredible, miraculous, monstrous and marvelous things, and that seem almost to fight with the nature, which is the cause that for the most part the vulgar sort referreth many things to the invention of wicked spirits, the which they ought to attribute to man, as his own & proper heritage. It is of a truth that Leonard Pistoriensis did so well diet himself that by little and little he abstained from eating, 
The marvelous die of man.  but once a week. And yet this is but little to that which other writers do write of a man that was in the time of Bochas in base Almaigne, that for the space of xxx years took no repast nor refection by the mouth, 
Rondelet in his history of fishes and many Elders.  the which thing should seem unto us uncredible, without the confirmation that we have of an infinite number of witnesses, of the which some of them have written, and others have seen with their eyes. Brother Nicolas of Saxony a Swecian of Nation, the which remained or dwelled xxij years in the wilderness, and continued in his abstinency during his life, 
An uncredible abstinency.  without giving or ministering any food or sustenance to his body. The which Damascenus proveth by many reasons may be possible and according to nature, seeing that many beasts and worms are in the bowels of the earth, and remain hid many Months and years without food. And at this day it is said that the Scythians will continue twelve days without meat being comforted with the virtue of a certain herb that they keep enclosed in their mouth. Now what shall we seek more in this creature of God that is wonderful reserved divinity, for if we should rehearse and declare all the singularities and excellencies that are manifested and showed in him, of the which many writers make mention, I should occupy a large volume. Some by a hid, secret and divine mystery could not by no means be offended or grieved with any kind of poison or venom, as a king named Mithridates who after that he was vanquished and overcome by Pompey, 
lithrida●s could ●●t die by ●●yson.  choosed rather to die, than to fall into the hands of his enemy, and for to rid his life took divers venims and poisons, but after that he had tried & tasted all, he could find none of sufficient strength to overcome him, for his own proper nature did keep and preserve him against their power. So that seeing that by this means he could not dispatch his life, he was constrained at the last to kill himself with a dagger. Galen the Prince of Medicines writeth that a Maid (named Napellus) 
A marvel of man that resisted poison.  was nourished with poison in her young years to the which she was so well accustomed that the poison did turn to her nourishment, & did her no harm, and yet those that lay with her being only infected with her breath, received sudden death. Avicen writeth that in his time he did see a man from whom all venomous beasts would fly, & if by chance any one had bitten him or touched him they should strait ways die. Some whom the Greeks have named Ophirgenes, who with only touching healed the stinging of serpents, and laying the hand on a body would draw out the venom. As also do the Psiles and Marciens a people of Africa the Ambassador of which named Exagon, 
The Psiles and Marcians did vaunt that they could not be hurt with Serpents, the which the Romans caused to be tried in an Ambassador of theirs.  being come to anunciate and show some thing to the Romans, was put naked in a tun full of Serpents, Vipers, Adders and other venomous beasts, for to try whether that their sayings were true. But so soon as he was put therein, in stead of offending or hurting him, they did lick and cherish him, to be short, there are found things so fantastical and strange in man, that many elders after they had considered the meaning of all things, and finding nothing equal or to compare with the marvelous providence and industry of man, would be called Gods and worshipped and honoured as a Deity. Some have been so constant that they did never laugh, as Marcus Crassus, for this cause he was named Agelaste for that he was never seen laugh. Some have never snorted nor routed as Pomponius. Some have never spit, as Antonius the second. Some have never felt dolour nor pain in their body, as Pontanus writeth of himself, who sometimes would let himself fall, and yet felt no harm. Some have had such a clear sight, that they could see well fifty or three score Leagues of, as Solin & Pliny writeth, of one that was named Strabon the which in the time of open war saw from a Promontory of Cicill the ships to sail from the Port of Carthage in Africa, although it was above a hundredth thousand distance. Tiberius the Emperor waking a certain hour in the night, 
A marvel of the sight of an Emperor.  did see all things aswell as by day. There are certain men as Pliny witnesseth in the country of Cardulius that will run as swift as Dogs, and go so fast a pace that it is unpossible to take them, but only by sickness & age. Quintus Curtius and many others writ that Alexander the great, was composed of such harmony and temperance of humours that his breath smelled naturally like Balm, also his sweat was so sweet that when his Pipes were open, they thought that he was all perfumed with perfumes, and that which is more strange and hard to believe, his body cast such a savour being dead, that one would have judged it full of Aromatical drugs or perfumes. Caius Caesar was so good on horseback that he caused his hands to be bound behind him, and it was a monstrous thing to see and uncredible to hear, that holding his knees close to the horse, without bridle and saddle he would stay and turn a horse so lightly or nimbly as though he had been bridled, the which was in the time when he favoured Marius against Sylla. M. Paulus a Venetian reciteth that the Tartarians have so much power over spirits, and are so excellent in seeking the secrets of nature that they cause darkness to come when they will, and that he being once compassed with thieves by this Art, with great pain escaped. Haitonus a man of singular doctrine and of great authority, is witness of this in his History of Sarmates, that the army of the Tartarians almost overcome or destroyed, was again restored by the enchantment of a Standard bearer, that caused darkness to come upon the camp of his enemies. I have red in many ancient Histories that the Ethiopians by the virtues and properties of certain herbs gathered in season, do dry the floods and Rivers, and do open all things that are shut What shall we say more of the excellency of man, there hath been found some so wonderful in Music, that they changed the affections of those that did hear them, their jests and movings, caused them to be joyful, sorrowful and bold, according as they would adulciate or harden their noise. Terpander and Metimeus, Empedocleus, Orpheus, & Emphion, have been so excellent in this Art, that they healed in their time many that were frantic, mad, and possessed with spirits, Pythagoras by the perfection of this Art so ravished the memory of a young man within few days that he made him chaste, and caused him to forget the loving passions that tormented him continually. All the Greek and Latin writers that have treated of the jests of Alexander, make mention of his Harper Thimotheus, who when he was at a banquet, played an Alarm or assault, causing the King to forsake the banquet, and take his armour, so that his spirits remaining vanquished or overcome, was constrained to obey to the harmony that proceeded from the instrument. Agamemnon going to war against the Troyans' not being very sure of the chastity of his wife Clytaemnestra, left her in the guard and keeping of an excellent Harper, who when that he saw her in her amorous toys, mitigated her burning heat by the sweetness of his instrument. In such sort that Aegisthus could not obtain his desire before that he had slain the said Musician, which by his Art and Harmony was so faithful a keeper and Protector. Among these we may recite the great King David, who by the virtue of his Harry did mollify and appease the fury of King Saul when that the wicked spirit did torment him, as it is most plainly showed in the second book of the Kings. To be short, and to set the last seal to the dignity and excellency of man, there is no part of him, but that there may be some fruit gathered to the use of Physic, as Galen and many others writ. A man's fasting spittle serveth against the biting of venomous beasts, 
There is no part of man, but that there is some fruit drawn out to the use of physic.  and also killeth them, it helpeth the Ophthalmistes: the filth of a man's ear called earewaxe being appliquated to our nostrils serve in stead of dormitories, and provoketh sleep: Man's urine or water is good against the dropsy, and for many other uses of Physic. The sweat of a man is excellent for to mitigate the Gout: the blood of a man being drunk hot healeth the passion of Love, 
Edoardus.  as Authors do write of Faustine wife to Marcus Auresius. The flesh embalmed is very sovereign in many usages of Physic. Many ancient Physicians of Graecia and Arabia have used the marrow of our bones, the brains of men, and their bowels, yea even the dust and ashes of men's bones, for to drink them and cause them to serve with marvelous effects to the usage of Physic. Orpheus and Orchilaus healed the quinancie with humane blood, yea the filth of our nails, 
Pliny.  as Pliny witnesseth for to heal the Fever, so that there is no member of a man's body, but that it is profitable, not so much as the sweat of a man, but that hath been proved, as Galen writeth, also the breath of a man well tempered, comforteth greatly the Leprousy as in like case the exerements of man (the which can not be pronounced without shame) the which as Xenocrates sayeth, was used to the use of ancient Physic, finding so many healthful and excellent remedies in man, that the antiquity pardoned no member, though it were never so abject and vile for to draw out profit. Seeing then that man is so worthy and so excellent, so wonderful and celestial. Let us therefore leave hereafter to compare him to brute beasts. The which although God hath provided for them all that for them is needful for the preservation of their life, giving to some, skin, others hair, aswell for to sustain and endure the violence of the cold as other inclinations of the air, and to others muniments and defences for to repulse the dexterior evils, to other lightness and swiftness to run & fly, to others subtlety to hide themselves in dens and caves of the earth, to others feathers and wings that they may hang in the air, to the end to evitate the fury and rage of man, all the which things notwithstanding are of little value to the regard of man. For although he be created naked, and covered with so tender a skin, that quickly he is hurt and receiveth harm, yet nevertheless that was not done without great providence. 
An answer to the objections of humane miseries.  For knowing that he had to exercise his fancy and other interior senses much more diligently than the brute beasts to serve afterward to the Intelecke, it was therefore necessary that he singularly should have his Organs and instruments, 
Baptist Gelo traducted by Pare.  by the which he doth such operations of matter more delicate and light, and likewise the blood more subtle and hot, knowing that the spirit followeth in his complexions the temperature of the body. And if he had been composed of rude and thick skin, so should he have had the understanding blunt and brutish, but man is created of a subtle and lively flesh, because that the spirit which is lively and subtle, for the better & more perfecter opening & knowing of things. The workmaster therefore is wonderful which hath not attributed to man certain commodities as he hath done to beasts, knowing that his sapience and wisdom might render that which the condition of nature had denied him. For although he cometh forth naked on the earth, & without armour or defence, (the which chanceth not to beasts that have horns, claws, hair and shells) it is for his great profit and advantage, being armed with knowledge, and endued with reason, not outward but inwardly he hath put his munition and defence, not in the body but in the spirit, in such sort that there is neither the greatness nor strength of wild beasts, neither their defence in their horns, neither y●t the great lump of flesh nor bones with the which they are composed and made, may let that they be not tamed and made subject under the power and authority of man, for there is no beast be he never so fierce, hardy or stout, but that trembleth suddenly when he seeth man although they had never seen him before. And such grace succeedeth them by the virtue of the signacle and mark of God which is engraved in them, the which the ancient Cabalists named Pahat in the Hebrew tongue, with the which Adam our first father fortified lived being conversant with the beasts, to whom he gave the names, so that he had got such authority and empire over them that they knew him as their lord & sovereign master, but after that he transgressed, the divine mark was effaced and abolished, not altogether, but for the most part. Of the traces and footsteps thereof we see yet certain sparks and beams shine in some virtuous men, who although they be in the wilderness & that they lodge and lie in the dens & caves of brute beasts, they fear them nothing, but live without fear with them, as we read in the holy scripture of Samson, David, Daniel among the Lions. Heliseus with the Bears, and S. Paul with the Vipers. There resteth now in few words to answer to the allegations that we have made in our book of humane miseries, aswell of the vileness of the nature (of the which man was created) as of the condition that is so tender and frail, that in many things beasts do excel him. 
The cause of humane miseries.  Should we therefore be so mad, or dare we confess that God hath showed more favour to other beasts than to man: no truly: for although he hath created him vile and abject, as of a lump of earth, yet this in nothing doth derogate his glory. For it is manifest that he hath not created man corruptible for default of a better, for by the creation of the Sun, the Moon & the stars, he hath showed how he might have created man of a thing more excellent, but he hath created him of the earth for to beat down his pride and arrogancy, the which hath been the cause of the ruin and destruction of all his posterity, and that he must not only study on earthly things as the brute beasts do that look for no other felicity but in this miserable world, but he must lift up his eyes to Heaven, knowing that there is his Father, his house and habitation, his place of rest, his heritage & eternal felicity. Now as touching the miseries with the which he is charged and subject, God in the beginning created him not subject to such miseries, for God exalted him to the most highest degree of all the dignities of the earth, and if he have so many miseries as we have before showed, they are chanced to him since that he knew not himself, and since the time that he hath strayed from the obedience and vocation to the which he was called, and if that he could have kept and retained this excellent treasure, 
Theodoret bishop of Syria, in his ●ookes of ●●e nature of man.  his God would have preserved him in perpetual felicity. Nevertheless though God hath made him subject to many miseries, it is not for any hatred that he bore unto him, for he hath not pardoned his only son, for the great love he bore unto man, but it is for his great profit that he hath created him such, willing thereby to admonish him of his sin, and to pluck out from his heart that pestilent root of pride the which the Devil hath planted for to humble and keep him under his fear. Therefore this is the cause that man is subject to so many miseries, and is become mortal and corruptible. And if man therefore seeing himself so wicked and miserable, be so proud and high minded, what would he be if he were immortal and incorruptible. And therefore God hath here showed his wisdom and sapience in that he hath made him subject to corruption. Notwithstanding in this corruptible and mortal vessel of earth he hath kept so goodly a harmony and countenance, that it is not possible to imagine or conceive one more fairer. 
Conclusion  To the end therefore that in few words we will make a general conclusion of our work, if we will consider man in the first estate that God created him, it is the chief & principal of God's work, to the end that in him he might be glorified as in the most noblest and excellentest of all his creatures. But if we consider him in the estate of the general corruption spread all over the posterity of Adam, we shall see him nuzzled in sin, monstrous, fearful, deformed, subject to a thousand incommodities, void of beatitude, unable, ignorant, variable, and hypocrite. To be short, in stead of being Lord of all creatures, is become slave to sin in the which he is borne and conceived. But if we will consider afterward as being made all new by the immortal seed of God's word, ye shall see him restored not only in all his first honours and goods, but much more greater, for there where as sin is poured out for to let and hinder him, the grace of God is more abundantly poured out for to succour him, making him a new creature, as Saint Ambrose saith in the book of the vocation & calling of the Gentiles, the. 3. chap. And S. Augustine in his book of corruption and of grace. cap. 10. And as concerning us, let us do as Plato knowing the goodness that God hath done to us, let us give him thanks in that we are borne men, not beasts, and if that we find any thorns in this crooked life that with ease we cannot digest, & if we feel any fight in our soul, the which is hid in this body as in a grave, let us endeavour ourselves to go into the holy City of jerusalem, whereas we shall be exempt of hunger, cold, heat and thirst, and generally from all infirmities and tears, to the which this poor body, the which is but the Chariot whereunto the Soul is