A SAXON HISTORY, OF THE ADMIRABLE Adventures of CLODOALDUS and his Three CHILDREN.  
Translated out of FRENCH, by Sr. T. H.  HORAT. — Non, si malè nunc; et olim Sic erit. 
LONDON, Printed by E. P. for Henry Seile, and are to be sold at the sign of the Tygers-head, in St. Paul's Churchyard. 1634.   

TO MY VERY GOOD LADY, THE COUNTESS OF SAINT PAUL.  
(MADAM,)  
I Publish under the favour of your name a History, which hath passages in it very admirable, but (verily) can have none more happy, than the comfort of your protection. This was a labour designed for you before its birth, and should I deny it your Greatness, yet were I bound to yield you it by justice: For it hath fallen out that a person worthy of all respect, to whom the habit I wear, and pen I handle acknowledge infinite obligation, having discovered this piece in my hands, which I had heretofore only rough-hewed, drew it from the Tomb, wherein I obscured it, urging me to give it style and daylight, with a purpose to present you therewith. I almost for a whole year resisted his powerful importunities, my Genius transporting me rather into discourses of manners and faith, than Histories. But he persisting to entreat me when he had (as it were) his soul on his lips in a sharp sickness which surprised him, I with good reason gave way to his authority; his rare virtues and singular friendship conspiring and consenting, both by mouth, heart, and pen to honour you.  
(MADAM) You know who it is I speak of, the choice you have made of his person, thereon to confer an affection so celestial, plainly shows he must needs be beloved of Heaven: I forbear his name, to spare his humility, which desireth here, no other notice, but that which hath eclipsed him in your lights. Notwithstanding I ingenuously confess that if I were to pass thorough all the splendours, and pomps of the World to meet with you; my pen could not reach you: but since God hath inspired you with a life which taketh its flight above the tracks of the Sun, and Time, your goodness faileth not to render you communicable to all the World. I therefore willingly replenish my writings with a name most lovely, to serve at this day through all France as a Sanctuary for virtue, and a safe conduct to piety.  
MADAM, I dare assure you, I have had a very sensible comfort to behold you in this glorious lustre of a Princess, daily to despise by election, what must at the last day be left of necessity: To see how you trample the World under foot even in your own house, how you shake the foundation of this Hiericho, of this City of the Moon and Roses, where inconstancy is everlasting, and beauties but momentary, where men live by opinion, sin by precepts, amend not but through impotency of offending, and (as it were) never die, but by sudden surprisal.  
I take part in your contentments, when I so often see you shut up in those fortunate Lands, where (to speak with the Apostle) you live in spirit, and converse with spirits, which have nothing mortal about them, but the veil of their souls, where you taste sweetnesses of Manna, whereof the greatest delights of the world's devotion hath but the tenth part, and into which you enter, as into most delightful Labyrinths, to lose yourself with God, that so you may never lose yourself.  
If most violent afflictions must be passed through to arrive at so wished a port, ought you not justly to adore the divine providence, which hath sanctified your sufferings? as also to remember that the most resplendent virtues spring from sharpest tribulations, as the purest flames of the Sun (according to the sayings of those ancients) are enkindled from brackish waters.  
Courage Madam; Confidently show yourself to future times, by the better part of yourself, make us daily behold the most beautiful humility in the bosom of greatness; make of your manners, a censure of vices, and of your life, examples of piety, that so those who would prepare Images for virtue, may boldly plant the Basis thereof on the footsteps which you shall imprint. It is the wish  
Madam Of your most humble, most affectionate, and most obsequious servant, N. C.   

Advice to the Reader.  
IT is now many years ago, since reading Historians, I fell upon the sect and manners of the ancient Saxons, who finally were vanquished, and converted to the Christian Faith, by the Arms and wisdom of our Charlemaigne. I thereupon looked over such Authors, as I could get; for besides Crantzius, Godfrey of Viterbe, Regino, who speak of those people. I read the Chronicle of Fulde, the relations of Schaffenberge, Evodius, Albinus, and other Records, from whence I have drawn this History, illustrating it with many admirable passages, extracted from sundry Authors, to be presented to his Majesty in the beginning of his conquests.  
At that time, having taken another flight, and other employments, I was diverted from this labour, which I accounted as buried up, had not a benign hand drawn it out of its Tomb, esteeming it very fit to see daylight in the goodly splendour of these times, and divine Lustres of the King's Triumphs.  
If the sound hereof seem somewhat harsh and rough, I beseech the understanding Reader to consider, that the most part of Histories, of the same Time, are of no other condition; that this subject was conceived upon an occasion, wherein we aught more to regard the delights of a Royal Theatre, than a Method, dry, and polivique; Finally that there is nothing so extraordinary, which cannot be verified by the relation of ancient Histories, and that he who will take away the veil, shall see in the destruction of Idolatry made by Charlemaigne, the desolation of Sects under the Arms of our most Christian King, whom God for his glory preserve, for the good and tranquillity of his people.   

Maij 19 1634.  
PErlegi hunc librum cui titulus, (A Saxon History of the admirable Adventures of Clodoaldus, etc. unà cum Epistola Dedicatoriâ, & ad Lectorem, qui quidem liber continet folia 104. in quibus nihil reperio sanae doctrinae aut bonis moribus contrarium quo minus cum publica utilitate imprimatur, sub eà tamen conditione ut si non intra sex menses typis mandetur haec licentiá sit omnino irrita.  
Gulielm: Haywood. Capell: domest. Archiep: Cant.   

THE ADMIRABLE ADVENTURES OF CLODOALDUS, A DANISH LORD, AND HIS THREE CHILDREN.  
THE divine providence useth men here below as Counters in a reckoning, 
Divers conditions of men.  which now stand for pence, and straightways for Crowns: Some all the time of their lives, are buried in a deep night, we neither know their entrance into the world, not their passage out, and if we know them by any title, it is by that of their miseries: Others are in the midday light, where ofttimes they burn more than they shine, and not knowing themselves, make themselves known to all the world by ministering occasion for Histories of their lives, and Fables of their fortunes. Others having for a long time been hidden, (as those rivers which travel far under the earth,) present themselves to the eyes of men, and make themselves renowned by incomparable acts, deriving rays of glory from their proper obscurity. A matter very evident in this narration which I am now about to publish, wherein you shall behold beginnings uncertain, progressions embroiled, and events most happy.  
Clodoaldus an eminent Lord, 
The foundation of this History.  and one of the noblest of the Kingdom of Denmark, wherein he sometime governed a great Province, was a Widower and Father of three Children, of which, two had been taken from him, to wit, a son called (first) by the name of his Father, and afterward Ischyrion, & a daughter called Hildegardis. The son was stolen away by Pirates, recovered again, & brought up by shepherds, of whom having understood somewhat (although obscurely) touching his extraction, he had a desire to travel with Faustin the shepherd's son who bred him: both which encountering many accidents, wrought great wonders.  
The Daughter being about seven years of age, was taken by the subtle practice of certain Priests of Idols to serve as a vestal Virgin in the Temple of Irminsul in the Land of Saxony, wherein were infinite abominations committed; for they sacrificed men to feed Lions, and Bears kept purposely in that place: The third child of Clodoaldus was jacinthus upon whom the lot fell to have been sacrificed in the Temple of this bloody Idol: but this misery was diverted as you shall understand by the victorious arms of the French, who overthrew Idolatry, and caused in this matter unspeakable felicity to arise after a great confusion of many calamities.  
I here (Reader) request thee, that as this History aims to show the triumph of the cross upon the remainders of impiety, which were (as then) in Europe: thou wouldst not slightly overrun these lines by the way of a barren delight; but that thou therein admire the obligations thou owest to the Saviour of the world, who hath drawn thee from the servitude of Devils. I entreat thee therein to behold the precious gift he hath conferred on France, taking its Arms and Flower de Luce's to make them the true instruments of his glory: 
Sap. 4.  and in the end raising Charlemaigne, 
The original of Idolatry.  a most puissant Monarch wholly to demolish Idols.  
The wiseman hath said very well, that Idolatry was the cause, the beginning, and the end of all evils: For, from thence proceeded the furious war of ignorance; the perpetual illusion of life, the confusion of all things, the neglect of God, the corruption of nature, and in the end an inundation of blood, sacrileges, and impurities.  
It is a wonder how this plague having begun a little after the Deluge, and overrun all parts of the world; was not yet in the time of Charlemaigne wholly extinct, which was Eight Hundred years after the Birth of CHRIST: But as the evil spirit endeavoured to spread his Net from the beginning of the World so he sought to maintain it to the end, 
Cyril. lib. 1. con●ra julian: Didymus lib. Exegeseon.  accounting it to be the strength and band of his Empire.  
I am not ignorant what learned men argue touching the first Idol. 
S. Hierome in Epistol: ad Titum.  S. Cyril thinketh it was a statue of jupiter, consecrated by Cecrops King of the Athenians. Didymus, and S. Jerome attribute the invention thereof to a King of Crect named Melissus: Diodorus and Eusebius, to the Phrygians: The Atlantes a people of Africa boast above all others the antiquity of their god, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ammonius in antiquis.  whom they entitle by the name of heaven. Porphryrius imagineth the beginning of Pagan religion came from the Phaenicians: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  But Ammonius esteems it very probable that the first Idol was that of Nemrod mentioned in Scripture: were it not that following the relation of Fulgentius, we say that one Synoph●nes an Egyptian by Nation, having lost his son; first of all consecrated a statue to sorrow: It were much more expedient to know the last than the first of these abominations: The most probable opinion is, that it began quickly after the Tower of Babel, and that the Babylonians and Egyptians were the first who were infected with it. The ancient Gauls proceeded far therein, 
F●▪ Taranis Scythicae non mitiorara Dianae.  for the Devils gave them Oracles in Trees, and statues, and they fell into so deep a blindness as to sacrifice men to Taranis, whose altar (as Lucan the Poet observeth) was bloody and barbarous.  
This was yet practised among the Saxons, as we shall see in the progress of this History: For it happened that Clodoaldus this distressed Father having wandered over many Country's, perpetually in quest of his Children, came to reside in Saxony, where he had some alliance: and seeking there for some entertainment to sweeten the sense of his mishap, 
Hunting of Clodoaldus in the Grove of Jrminsul.  was greatly delighted in hunting, wherein he used as much fervour as dexterity.  
Now it chanced one day, that he pursuing a Boar very eagerly, entered into a huge thick forest which much astonished him to behold; for verily it was a den of Devils, where they made very many bloody sacrifices: and there was still to be seen a huge Idol of brass dedicated to a false Divinity, under which this Boar casually hastened to sheltor himself.  
Those, I who at that time accompanied Clodoaldus, failed not to give him notice it was the Forest and Idol of Irminsul: and that hunting was forbidden in that place: But he, whether neglecting the superstitions of a Country wherein he had not yet been naturalised, or whether charmed with the pleasure of chase, forbore not to pass further, and slew the Boar with his own hand, whose head he cut off, and showed it in a bravery.  
In the mean while (it being very ordinary with evil spirits to speak by Idols, and to cause sterility of seasons, and sickness of bodies) there was heard to proceed from this statue a voice frightful, and menacing: which protested to act strange outrages upon the person of this poor Lord, and the whole Country, if he endeavoured not to afford a speedy satisfaction. And that which made it be thought these threats would not be without effect, was that Clodoaldus felt himself suddenly strooken with a dimness, which for a time took from him the use of his eyes.  
This vigorous spirit of his was so overwhelmed with superstition, that casting himself at the feet of a false god to beg pardon; he yielded up humble supplications, which relished more of the servitude of his fear: 
●ad meeting.  then the generosity of his courage. The Devil seeing him in a state to yield to any thing, required of him for the recovery of his sight, made him promise to sacrifice the first thing he should chance to meet withal as he returned to his house: He quickly found by experience the temereity of his vow in the disaster of this accident. For his son jacinthus the sole object of his thoughts, and only support of the frailty of his age, understanding he was gone from his house on hunting; made haste to meet him with cheerfulness of youth, and excess of joy.  
The poor Father who had already both the portals of his eyes shut up from the spectacle of his calamities, held perpetually those of his ears too open to his own unhappiness: which was the cause that hearing the voice of jacinthus, he waxed pale with horror, and casting forth a deep sigh, 
Combat of p●etie between the father an● son.  said nothing else, but, this is my son, I am dead: Grief at that time choking up the rest of his words: On the other side the little jacinthus beholding his Father blind, and considering the discomfort he fell into at the instant of his arrival, imagined himself to be the cause of his mishap: whereupon he wept so bitterly, that it drew much compassion from those there present, and made all the forest resound with his out-cries. Never was the story of jephte seen better personated: This young innocent held himself fast fixed to the knees of his father, humbly beseeching him by all that which was most religious and sacred with him in the world, to declare the remedy might be applied for his recovery; or else to take revenge on him, and kill him with a Boar-spear, which he had in his hand, protesting he would direct the blow, and open his breast to the point: which could not but find passage enough into the heart of a Parricide. But the unfortunate Clodoaldus who then felt the most horrible convulsions may be imagined, concealed his wound so much as he could, as one who more apprehended the remedy, than the evil itself: The father, and son were long in a combat of piety, which ministered matter of tears to the most insensible, and of admiration to all the world.  
In the end Clodoaldus retiring somewhat apart to confer with his friends, who had accompanied him in hunting, concerning this deplorable accident: perceiving those who were very willing to transfer the storm upon their Neighbour's field to free themselves from danger, became earnest to persuade him speedily to accomplish this dolorous sacrifice, he growing very angry and contesting with words sharp enough, some of them hastened to the ear of jacinthus, who presently understood the knot of the business, and offered himself very freely to be sacrificed. But the father esteeming himself so much the more bound to preserve a virtue, which he saw pressed to ruin itself for him, ran to his son: Love which is too clear sighted, supplied the defect of his eyes, and made so strong chains about him of his two arms, in holding him strictly embraced, that it seemed death was not strong enough to dissolve the knots tied by so great a charity: He weeping, said,  
jacinthus (my most dear son) think I am a Father and not a rock: That I have all those sensible apprehensions which nature can give in the like occasions: You know your eldest Brother, and your Sister have already been stolen from me in their tender years, to make up the measure of sorrow which I conceived upon the death of your Mother: You are not ignorant that you only remain after this lamentable shipwreck, and that holding you in my arms it seems to me I possess a broken plank of a vessel which bore my Treasures: I saw all the hopes of my posterity to flourish again in you: I saw a support of my declining years: Finally I there there beheld my flesh and blood, and yet have I given away your life to purchase eyes for myself: and do I throw you alive into a Tomb, and make of your blood a plaster to enjoy a cruel health, and a life most infamous? No (my son) let me rather die in my miseries, for which now behold me standing within the gates of death.  
The good blind man speaking this, sought to make a Bath of his tears for this lamentable sacrifice, whilst others prepared one of blood for him, nor was it possible to appease him until lacinthus had promised, that nothing should be done without his consent: The youth notwithstanding seeing himself free, secretly slipped aside with a purpose to visit the Priests of the Idols, and obtain his liberty of them. But Clodoaldus desirous to hold him perpetually (as it were) incorporated to himself, perceiving he was gone, entered into the furies of disconsolate sorrow.  
In the mean time the sacrificers being dealt withal in the cause of the suppliant (as praetexts of devotion are ever the most inexorable) grew very stiff in the bloodiest ways, encouraged in this affair by a people timorous, and sottish, who entertain no motive more violently than that which superstition suggesteth: the poor lamb is seized on, and taken by the throat to dispose him for sacrifice, with so much fervour, as it seemed they would purchase the Sun, wind, rain, and fertility of years through the effusion of his blood.  
(Reader) Let us here stay a little, and consider as we pass along, 
Tyranny of superstition.  the tyranny of superstition, which forgeth horrible chains to restrain the liberty of men, making crimes to pass for acts of religion, and rendering evil immortal, under the colour of a false piety.  
We have seen Tyrants who have inflicted most strange violences upon free men, as that of Basilius Duke of Muscovia, who commanded his people to bring him glasses filled with sweat for tribute, and Nightingales in Winter; and one 〈◊〉 who forbade tears to the afflctied, which verily are the gentlest and most reasonable ways nature hath found out for the discharge of a heart drenched in ac●●bities.  
Yet never could these cruelties equal the rigours of a soul superstitions, which is to itself, seafold, punishment, and executioner, when thinking to perform some notable sacrifice, it becomes the instrument of its own ruin. Who would not tremble to hear that men could persuade men to thrust a knife into the throat of their Children, and that to sprinkle Idols with their blood was an act merited honour, and which might draw along with it the imitation of posterity.  
We know that a vow aught to have three conditions, 
Condition of vowed.  justice, judgement, and Truth: justice, because it should be of things just and lawful, and therefore he that voweth a crime (as did the jews) protesting neither to eat nor drink till they had killed S. Paul: committeth a double sin, and if he execute his vow he commits a third: judgement, in so much as this vow ought to be accompanied with knowledge, deliberation, discretion, and liberty, it being unreasonable to proceed blindfold in a matter of such importance: Truth, because it should be only done to the true God.  
Behold how that law of our Saviour is resolved into reasonable services: but that of Devils binds to most impious acts with knots of a necessity, that admitteth no qualification. There is not a creature which defendeth the blood of this innocent; but every one thinks to shed that with sin, which hath been vowed without reason. 
Whether the daughter of jephte were sacrificed.  If the example of jephte be here objected, who made the like vow as Clodoaldus, it is answered, the promise was a rashness, and accomplishment a great sin, according to the decision which S. Hierome giveth here upon. Lyranus, also on the gloss he made upon the Scripture (following herein the greater part of the Hebrew Doctors) holdeth the daughter of jephte was not sacrificed, but shut up in a Monastery for ever, where she preserved her virginity: attending to prayer, fasting, and austerity of the Nazaraeans, and not seen by her Parents but four times in the year: this may in some sort be insetred upon the Hebrew Text: But because Tertullian, S. Augustine, S. Hierome, S. Epiphanius, S. chrysostom, Theodoret, and so great a number of ancient Fathers conclude on a real sacrifice, I find these elder opinions cannot be contradicted, but with much temereity.  
Yet notwithstanding, whatsoever hath been done without either Law or reason ought not to pass for an example. But the Devil thirsty of humane blood, falsely persuaded their Priests, the greatest mercy they might use in this matter, was to become most cruel, which they did, all of them jointly condemning the little jacinthus to death.  
Whilst the victim was in preparation, 
Arrival of certain Gentlemen for the deliverance of jacinthus.  certain Noble Personages bend themselves to free him: and behold among others, two Gentlemen, who arrived in this Forest of Irminsul, as fitly, as if they had been Angel-guardians of the father and child: The one of them was Ischyrion, who wandered up and down the world to understand the certainty of his own birth, and the other Faustin his companion. They had now sometime remained in Sexonie, finding there matter enough for brave feats of Arms, which had gained them reputation among martialists.  
At the first entrance into the wood, 
An accident of a prisoner.  they fell upon a very strange adventure, for night beginning to rob them of daylight: they perceived a moving creature in a certain thicket; which was the cause that Faustin who was ever very dextrous of hand, supposing it a wild beast, shot an arrow, which took effect: for instantly they saw a man issue forth, who besides that he was already much disfigured by the great toil he had undergone, being besmeered with blood, appeared much more horrible, and came to cast himself at their feet, vehemently entreating them to make an end of what they had begun. But strucken with much horror, and compassion hereof, having staunched his blood, and bound up the wound, which was but light: they caused him briefly to relate his story, wherein they understood he had heretofore been a brave Soldier, and borne arms in Thrace under one called Mammuchan whom he much commended: That after his death he had traveled into many countries, and that being taken by chance, he was sold to give matter of pastime to the people in a combat with savage beasts, or to serve as a sacrifice for some Idol: That being fallen into the hands of the sacrificers of Irminsul, he was led along to the altar with a great number of other prisoners to be sacrificed, but that he was saved by the help of a friend, who had done him this good office, and that expecting the opportunity of embarquing on the Germane sea, he was enforced to wander up and down in the forests like a poor Wolf, not daring to trust any man, so much he feared to be taken again, and to be led back to the place whereinto he no more would willingly re-enter, then into his mother's womb: For he added that only to behold the Idol of Irminsul, and the bloody sacrifices made at his altars, where men, and children were massacred, was so hideous a spectacle, as it was able to tear out of the body a soul which stuck less to the flesh, than did his.  
Moreover he told them there was a general bruit, that the next day a very solemn sacrifice should be made of a youth of a noble house, which was exceeding much deplored. These gallants were hereupon greatly pricked on with a spur of glory: and made a resolution to set him at liberty: But this man, who considered them as handsome young men, and of great hope, much dissuaded this enterprise which he judged to have in it most certain peril, and a most uncertain victory: but they seeming to make little account of his reasons, he added, they were not only to fight against men, but savage beasts which kept centinel about this profane Irminsul, and that Lions made not any different between the flesh of Peasants, and gentlemen: But that which was able to stay the most adventurous, more inflamed the young valour of these brave Warriors, in such sort, that they retiring into a poor Cabin which this Soldier showed them, there to pass the night: they concluded to determine the matter the next morning.  
This project seemed to them not rash at all, for they imagined they had nothing to do, but to force an assembly of Idol-Priests, assisted by certain guards (wretched enough,) and that, were the act done, they had sufficient intelligence with the Nobility of the Country to give order for their safety.  
The Sun seemed to them on that day too tardy, 
Preparation for sacrifice.  such haste made they to enter into the List: but as they cast their eyes on every side in expectation of this goodly spectacle, they afar off beheld all the preparation of the sacrifice which came out of the Castle to enter into the forest. All this much rather resembled some assembly of Sorcerers, than any pomp or ceremony of religion.  
Certain Children of an ill aspect marched before, and were clothed in black Cassocks, carrying some of them Torches, others perfuming-pans in their hands: After came a sacrificer, who held a round basin full of water, thereby to notify one of the most necessary elements, Then two other bare on their shoulders a little altar of silver, wherein there were crosse-barres which discovered the holy fire within.  
The poor jacinthus destined to this office so magical, was in the midst, and showed in his carriage a countenance confident enough. They had clothed him with a garment of white satin, and set on his head a Coronet of flowers, which made him appear amongst these ministers of Irminsul, as the daystar over the shades of night. Behind him a man vested with a loose garment of fine litmen without sleeves, showed a naked sword, which was to cut off the head of this miserable sacrifice.  
Two or three paces behind appeared the she Priest Hildegardis, endowed with an exquisite beauty, she on that day being adorned with a garment all over tissued with rich embroideries, her hair dishevelled, and the top of her head crowned with a little mitre: she also carried a great silver charger with golden Scyzers to cut off the tops of his hair whom they were to sacrifice: When the rays of the Sun reflected on the golden tresses, and the gloss of her garment, seemed as a star crowned with lights: but otherwise she walked along with a careless pace, and a dejected countenance, which sufficiently witnessed the horror her heart conceived at these hateful sacrifices. Then marched the high Priest with a most awful aspect, attended by a very great number of bloody Priests, who were to have a share in this hideous office.  
The gallants putting themselves in ambush, failed not very seasonably to fall like Eagles upon their prey, 
Ia●inthus taken away.  and to use force to take the young man away: Whereupon certain of the guards which encompassed the high Priest for the safety of the sacrifice, made a show of resistance: but finding themselves from the beginning of the Combat so roughly handled, that some arms were seen to fly off, they retired being as sparing of their own blood, as prodigal of the innocents. Hereupon confusion fell aswell in their hearts, as into the order of this direful procession, every one from thence forward thinking rather to save his life by the help of his feet, then to accomplish his superstition. The matter had been dispatched, had it not been that these enraged Priests threw themselves on the sacrifice, crying out, and yelling in a most hideous manner. But being not able to resist the valour of these two generous Lions, the high Priest very cunningly told them they should get no honour by taking this young man from them in such a manner, but if they desired to be victorious in a brave warfare: they ought according to the custom of the Country to enter into combat with the wild beasts which guarded the forest of the god. The gallants who feared lest pressing any further they might stifle the little jacinthus in their hands, and having an ardent desire not to refuse any occasion which might honour their arms, they freely accepted the conditions, so that the battle with beasts was concluded on, and deferred but till after Dinner: It was an exercise so ordinary with this Nation, that some were found, who voluntarily sold themselves to give the people this contentment; some others hastened thereunto through a furious ambition of glory, not considering the danger.  
The bruit thereof being spread abroad, the Lists were encompassed with a great number of spectators, who were infinitely delighted to behold the peril of those strangers, in the safety of their own persons. The high Priest had his seat in a very eminent place, and on the other side Hildegardis appeared among the Ladies, as a rich Diamond amidst counterfeit stones: She began from the first encounter to entertain a great opinion of the worth of these two gallants. But when she saw the brave Ischyrion to leap confidently into the List, and to expect with a stable foot the dangers, which others could not behold without trembling: even than she felt most tender affections of his person, and there were evidently observed during all this spectacle diverse alterations of her countenance, which one while took the scarlet tincture, presently became pale: and strait she lifted up her eyes towards heaven, in such manner that she felt a fierce combat in herself, for him, whom she had never known. First of all, a huge Bear was let loose, who raising himself upon his feet, made a show he would grapple with Ischyrion: but the excellent Champion deelining the first seizure with a dexterous agility of body: thought this beast being very weak about the head, it were good to astonish him, which he did, when nimbly leaping on him, and bestriding him as a horse, he gave him many blows, wherewith the Bear became so enraged, that he many times ran up and down the Amphitheatre as swift as a tempest: whereupon loud out-cries were made on every side, the gallant finding himself assured of his seat, courageously pursued the beast, which utterly ashamed, hastened to hide himself in a corner of the List: no man being able to prick him forward again to undertake the like course.  
An other bear was dispatched against Faustin, whom he knocked down with a club he held in his right hand, a matter not difficult for his valour: since many Bears have been heretofore killed with blows of the fist, by wrestlers in the Roman Amphitheatre.  
The high Priest extremely offended, cried out a loud to the master of these Beasts to put out one of his fiercest Lions in the face of the Combatants, which made Hildegardis wax pale through fear she conceived thereat: This king of beasts showed in the very beginning of the combat he had not much desire to assail a man: For he long time stood a good distance off, with his eyes fixed on the ground, so that needs must Ischyrion provoke him, which he did, throwing a little javelin at him to serve as an eatrance into this perilous Duel: Then began he to roar very loud, and beating his sides with his tail, ran upon the gallant, who offered a javelin at him which he had in his hand, but he avoiding the iron, flew upon the wood, which he rend, and pulled in pieces with his teeth, thundering out again a hideous roar which cast astonishment among the spectators: The valorous Ischyrion putting himself into a ready posture, drew his sword out of the scabbard, on which the beams of the Sun reflecting; made a lustre to sparkle very lively into the eyes of his adversary which at that time began to amaze him, and he remembering he had heard this beast bare part of his strength in his sight, took a cloak which he then had wreathed about his arm: and unfolding it threw it very successfully upon the eyes of the Lion, where with he found himself much disturbed: so that watching his advantage, he transfixed his belly with his sword which made him fall down, rolling and tumbling in his own gore.  
Upon this achievement the clamours were redoubled throughout the Amphitheatre, some crying out with joy and applause, others for rage: but the high Priest, who at any price would have the life of these strangers, very uchemently declared to the people.  
They had killed the nurslings of god, through a most insolent bravado: and that if they instantly revenged not his quarrel, nothing might be expected all this whole year but dearths, ruins, and extreme desolations. As for himself, he was satisfied with giving them advice, and that if these his counsels were not followed, he at least washed his hands from the pollution of sacred blood, unworthily shed before their eyes.  
It is a strange thing, 
The taking of the gentlemen.  the motives of superstition proceed to points of fury, such as one would hardly imagine. 
Diodor. ●. 4.  We know by the History of Diodorus, that a furious sedition was raised in Egypt for the death of a Cat, one of the Beasts sacred among those, which these Idolaters adored: and impossible it was otherwise to appease it, then by the murder of a Roman Soldier, who by chance gave the blow, not thinking thereon. Wherefore let no man esteem it incredible, if the people inflamed by the orations of the high Priest for the revenge of a Bear, and a Lion, suddenly raised so desperate a sedition, that almost the whole Amphitheatre, fell upon the poor Gentlemen, no man daring to afford them help, and there is no doubt but they had been torn in pieces, had not the high Priest, who would husband his crimes, and drink vengeance in full draughts, made a sign to reserve them to be sacrificed, yet did they not yield themselves, but with giving notice with their swords of the effects of their courage upon the confused heap of dead, and wounded, who fell at their feet, but being overwhelmed with a prodigious number of desperate men, who beset them on every side, needs must they yield to necessity: and stretch out those hands to fetters, which deserved palms and crowns.  
The History now transferreth us to recount an honourable passion of the virgin Hildegardis, 
An honourable passion ●● Hildegardis.  towards these valiant prisoners, which we cannot omit without offering wrong to this discourse: nor can we speak it but with much caution, therein rather seeking the instruction of our Readers, than their delight. If those who have consecrated their pens to the tickling of the ear, and vanity of an eloquent style, had such an History in their hands, 
Concharum 〈◊〉 semata.  I am persuaded they would make many dishes of this action, and trumpet out worldly loves with conceptions, and imaginations like to those pearls which being corrupted in their birth, promise in the beginning an excellent substance, and produce nothing but wind: we neither can, nor will be so affectedly fluent, having from our younger days devoted our style, as well as our soul to the Altars of purity. Let us be satisfied to observe a notable doctrine touching the diversity of loves and sincerity of true amities, to serve for a help and guide in that which we here purpose to delineate.  
The Soul according to the saying of ancients, 
Diversity of Loves.  is a ship: the rowers thereof are loves, (as the noble Maximus of Tyre hath wittily observed,) and as among rowers there are very many conditions: for some are miserable slaves, who row of necessity, others do it out of bravery, or virtue: as the incomparable King S. Lewis, who scorned not sometimes to take an oar in hand to row in stead of a mariner whilst he sent him to learn his Catechism. So may we truly say, there are loves wholly carnal, base, and terrestrial, which absolutely adhere to slavery: others spiritual, noble, and worthy, which we rather call by the name of amities.  
All love hath this proper in it, it goeth, it saileth, and liveth out of itself in complacence of the thing beloved: but taketh notable differences according to the objects to which it adhereth. For the carnal, resembling Noe's Raven, is wholly confined to carrion, and ends in brutishness. The Spiritual tendeth to virtues, to perfections, to the lively images of honesty, which have in them contentments, and delights ineffable.  
It is very true, this Hildegardis, who as yet lived in gentilism, could not imprint footsteps totally purified in these amities: yet was there nothing carnal and gross in it, for she felt her heart worthily entertained with the image of a great goodness, and equal worth, which she saw resplendent in these gallants, since they had freely exposed themselves to death for the preservation of a person, who according to the judgement of all the world nothing concerned them, & had so bravely carried themselves in the field of battle. Behold the way wherein ordinarily spiritual amities insist, 
Proceeding of spiritual amities.  they begin by admiration of some excellency: which being a ray of the Divinity striketh the understanding: and as the carnal is taken in the snare which the flesh stretcheth forth, so the spiritual eye is inflamed, and ravished with the object of a Spiritual beauty.  
This admiration is attended by another degree, which is the conformity of the will, with that good which is proposed unto it, causing the soul to begin to take fire, and force sparks of desire to fly out in courting that good, she figures unto herself. Then it gaineth another degree, which is, that of sharp and sweet complacence, pleasingly entertained with the thoughts of its object: one while in hope to possess it, another while in fear to lose it: and with sundry other passions which accompany this delectation, as yet painful, and suffering: From complacence one is transported to a search, where love assumeth wings to fly to the bosom of its repose, therein employing all possible means to content itself: and if it be favoured in its pursuit, it cometh to mutual union of wills, of affections, good turns, communications, and presence from whence finally ariseth another complacence no longer laborious, 
Divers agitations of mind in Hildegardis.  and embroiled, but satisfied, and pleased in the fruition of its object. This poor maid not thinking thereof, ran through all these degrees in a very short time: For after her heart was surprised with admiration of the great and heroic virtues of these young warriors: she felt her fair soul infinitely transported to wish them well: and as she saw their innocency unworthily oppressed under the Tyranny of the high Priest, so compassion coming to entermingle with admiration, they emulously blew those generous flames, with which her heart was enkindled. The entered she into languors, which were neither soft, nor effeminate, into ardours sweet, and spriteful, which gave to her heart an operation perpetually labouring for accomplishment of the good she proposed to herself. She was bend on this design and resisted with animosity of imaginations, all the obstacles which fear did present her. It seemed to her, that should she hew through mountains, pass through thorns and burning serpents, rush among swords and lances, her happiness would never be too dear purchased: She had but one desire, which was to dissolve her heart into him, who had so gloriously gained it.  
When she returned from the Amphitheatre to her lodging, she took a singular contentment to discourse with herself what had passed, and although the condition of affairs permitted not freedom of speech, she notwithstanding sufficiently discovered herself more to incline to pity, than rigour: and if some one spoke any word in favour of the prisoners, she began to hold him in good esteem, as a faithful servant, and worthy instrument of her pretensions.  
But when she retired into her chamber to take some repose, (as solitude and night are proper to foster passions) that was the time those cares which were in the bottom of her soul, began to break forth, and dilate themselves in a very long train of confused and ill digested purposes.  
All the combat which passed in the circuit of the Lists was renewed in the closure of her heart, still the brave Ischyrion returned into her thoughts one while how he chased the Bear, then how he overthrew the Lion, sometime how he was all covered over with sweat and blood amongst the huge heaps of the dead, which fell under the valour of his victorious hands: But when she came to consider the fetters on his feet in this dark dungeon, and that she reflected upon this infernal sacrifice wherein she was to be employed in the destruction of the most lovely creature of the world; she was engulfed in the horror and affrightment of her thoughts. The mournful virgin a hundred and a hundred times detested the day which destined her to this abominable condition; she cursed to all the furies of Hell, both Priest, altars, and sacrifices to which she had hitherto offered her service through a superstition, which had therein as much infamy, as credulity.  
It was the time, that all living creatures were involved in the veil of night, and charmed with the natural sweetness of sleep, when the sad Hildegardis like a sick eye, did nothing but watch, weep, and tremble for her well-beloved: One while unable any longer to endure the disturbances of her bed, as if it had been the cause of her cares, she walked up and down her chamber like a ghost; sometimes she opened the window, and seeing Heaven enamelled with an infinite number of stars: she said to herself; Amongst so many eyes which watch in this great Temple of God, is there not some one that undertakes the commission of the events of the world, which may command some ray to arise in the confusion of my affairs? Then remembering within herself the contentment of her father's house, which she had tasted in her most innocent years: her taking away, her fortune, her employment, the tedious years, which saw her drenched in this miserable servitude; she breathed forth sighs, and moistened her bosom with tears, which seemed, aught to be without measure, as her evil was without remedy.  
Sometime it came into her thoughts, that perhaps some divine power had sent these two young gallants for her deliverance, and that she should not refuse the good fortune which now did (as it were) knock at her door, then instantly she smiled at her own imagination, and through an infinite care she had to preserve her virginity perpetually inviolable: it seemed to her that her mind was too much employed on the image of her dear Ischyrion; her young heart which had not learned to love any creature in this manner, doubted her first flames, and feared to trust herself with her own secret.  
Then she blamed her own simplicity as too scrupulous, being persuaded she ought not to resist the inspiration of so holy an amity, and that this fire was not unlike the rays of the Sun which enkindle the Phoenix his nest.  
If in the agitation of her thoughts she strove to shut an eye; her repose was presently assailed with affrightments, and fantasies which figured unto her hideous images of her calamity: sometimes she thought she saw her best beloved cut in pieces in this most enormous sacrifice, and that he implored her aid with a dying voice: One while she broke prison with him, and found therein resistance that hindered her designs: an other while she ran through frightful forests and wildernesses, in the company of her Ischyrion: another while she sailed upon seas full of Monsters, and Tempests, and in an instant, saw herself surprised by the high Priest, who reproached her with ingratitude, and infidelity: His menacing countenance pursued her as a shadow of hell, it shut her up in dungeons, it put fetters on her feet, and hands, it, in her opinion condemned her to dye in flames, and to serve for a spectacle of terror to all those, who had adored her as a Divinity. Amongst all these horrors she had not any thought more sweet than death, which she began to reflect on with an amorous eye, as the Haven of the perturbations of her mind. She persuaded herself, that who can no longer hope for aught, should fear nothing, and that the most undoubted remedy of all miseries was the extremity of those miseries, which ended in the last period of their violence, since the divine providence hath not made an immortal evil, for things mortal.  
So soon as she saw the first rays of daylight to break forth, she went to seek out her faithful Araspus', 
Hildegardis discovered her purpose to foster-Father Araspus'.  who was at that time the only creature of the world, into whose heart she might pour forth her thoughts with full security: He was her foster father, bred up formerly in her father's house, a man of extraction noble enough, witty, and courageous, no whit degenerating from his Nobility. He had ever bred the young Maid with unspeakable tenderness, and being in her company when she was surprised, had put himself into defence, and received some wounds which caused him still to carry notable characters of his loyalty. Afterwards he being taken together with her by these thiefs: they seeing the child was in danger of death if she lost the company of this man, thought it unfit to remove him from her. And he being very discreet, quickly got credit among the Barbarians, managing with much dexterity the safety and repose of his Hildegardis, until such time as God sent some fair occasion to work her liberty.  
Araspus' then seeing her enter into his chamber, well perceived she was not in any good tune, and said unto her: Daughter, what brings you hither? He who should behold your countenance would think your mind were full of discontent. But she at that time laying aside all compliments, and thinking of nothing but to empty her heart of what surcharged it: demanded of him, whither he had thoroughly observed all that passed in the matter of these gallants, and he replying one must be without eyes, if they were not open to behold so prodigious valour. This word extremely pleased the faithful Lover, and gave her occasion to enlarge upon their praise with discourses superlative enough, which she could not end, but with compassion of their misery: for she bitterly bewailed to see such eminent virtues under the knife of furies. But Araspus' seeking to comfort her, and showing that in a matter already passed we have no better remedy than forgetfulness, and in case of impossibility, no other power but the acknowledgement of our infirmities, she wide opened her heart, and said unto him,  
Araspus',) you know you have been obliged to all our family, and by how many titles I may account you mine: Needs must I confess, since my misfortune hath enthralled me with captivity, I have ever cast an eye on you, as an Angel-guardian appointed by the gods for my safety. I have made you the depository of all my crosses, counsels, all my thoughts: and if in such confusion of affairs, I have received any hope, I no sooner felt it bud in my hart, but have been willing to make it bloom in your bosom. You are not ignorant that since my captivity I have lived on gall and tears, nor have found anything else then thorns in an age, wherein Maids of my condition use not to walk but on roses. How often have you seen me in the accesses of sorrow, so violent, as they were able to rend my soul forth, if my good Genius had not preserved it for a more prosperous fortune: you used to tell me I must be patient, and that a happy day would come which should break my fetters, and wipe away all my tears. Now know (my dear Araspus') that day is come that if I once neglect my happiness, it will pass away, nor ever shall I again so much as touch the tips of its wings. It is most undoubted that Heaven taking some pity on my grief, hath sent us these two gentlemen, of whose strength and valour you have had testimony enough, wherefore I am resolved by some way or other to set them at liberty, and suffer them to take me from hence, that so I may be restored to my Father's house. This is a plot which cannot be condemned by any, who have not utterly abandoned humane affection.  
And if you allege, you therein find very many difficulties; I answer, good things are not otherwise compassed: All must be hazarded to gain all, at the worst I have nothing to lose; but a most miserable life. If you will not expose yourself to peril in this affair: at least deny me not your counsel. The substance of it I put not into deliberation, I only ask what course we must hold in the execution. 
answer of Araspus'.   
Araspus' was much amazed to understand the bold project of this spirit, which had never been unfolded in such manner, and assuredly judged this cogitation had gained so deep roots in her heart, that it would be a matter very difficult to oppose her resolutions. Notwithstanding he replied: (Most dear daughter) it were superfluous to entertain you with discourse of the services I have dedicated to your noble Family: yea, much less on the powerful and ardent affections which transport me to desire your liberty, wherein I behold mine own engaged:  
Believe me (sweet creature) you ill desire the best thing in the world, and by making an attempt unseasonably, you ruin all your endeavours for the future. You will not (as far as I can perceive) descend from your prison, but by precipitation, and once to preserve yourself contrary to the rules of prudence, you rejoice to undo yourself for ever, by the ways of temerity. All that, which ordinarily is used to destroy good affairs, is it which now you employ to make yours successful Passion, Disorder, Hast, Precipitation, hold counsel in your young heart, whilst reason is exiled: You speak of setting these two young Gentlemen at liberty: how would you give tha to others, which you have not yourself? Is there not a gaoler at the gates of these prisons? Are there not guards in the Castle? Are there not sentinels who watch on all sides? And were all of them fast a sleep, what means will there be to deceive a Priest who hath Argos eyes perpetually open upon your person: nay, should you break two iron gates, three others would make resistance. This whole Castle is (as it were) nothing but a continual prison, wherein the birds of the air would have enough to do to save themselves? But if it once happen you be surprised in the act, (of which there are very strong appearances) you thrust yourself into hazard, either to be burnt alive, or to involve your whole life in the deepest miseries which may be imagined. But (daughter) had you all you could desire to your hearts wish: can you think it were fit to put yourself into the hands of these young strangers, who for the most part have no more fidelity than the sea, and winds? Remember, you hitherto have preserved the precious treasure of virginity, wherein the laws of the Country have infinitely favoured you, and that there needs but one hour to lose that in peace, which hath been maintained by ten years' war. This virtue (if you know it not) is all of glass, one unadvised touch of the finger, is of power to break it in the brightest splendour of its lustre.  
Behold yourself now in an estate wherein you have gained reputation, and honours are done you as to a Divinity: Let time sweetly slide away, and expect till the fruit be ripe, which of itself will fall. We hear the standards of Charlemaign the prime Monarch of the world, menace this Country: what know you whether heaven have not put your freedom and happiness into his hands. But (dear and most honoured Lady) if you have heretofore made some account of my words, at this time despise not my tears. Yield yourself up to reason, so to render you to yourself. I have ever heard it said, that the counsels of youth have much promptness, but repentance which follows them, doth likewise find them out with ready wing: and never leaves them, but with leaden feet.  
This Oration strengthened with wisdom, and affection, aught to have made a powerful impression on the heart of a vestal: But we must affirm it is one of the greatest miracles in the world to make a creature of this sex, which hath given admittance to some violent passion, freely to do homage to a truth acknowledged.  
Affections are ofttimes as easily put on, 
Sticking passions.  as a shirt, but if we speak of despoiling them, it is found they stick much closer than the skin. Should you allege a thousand reasons to a soul surprised with self-love, you shall gain but this one conclusion: I know what I have to do.  
Yea it hath been many times observed in the experiments of humane life, 
Proper judgement to be feared in Devotion.  that persons who make profession of a life most eminent, and to be purified, and refined in devotion, and the knowledge of things divine, if they be not fore-armed with profound humility, do eagerly stick to their own opinion, nay certainly you shall find of them, who after they have overcome devils, become devils to themselves. Hildegardis was in an age, and a degree wherein the words of this good man had no longer that effect which they formerly had in her education.  
It is strange to see how soon lovers and sick folks become angry: she so withstood his advice, that she doubted not to say to poor Araspus'. 
Prudence of Araspus'.  That either he was a coward, or a Traitor to her fortune: and that notwithstanding all this discourse, she was resolved either to fly, or die. He, who saw this spirit like to a swollen sea, thought it was but to loose words to speak in so impetuous astorme of passion: but not wholly to disengage her from his counsel, yielding to the time he very gently said, we must then endeavour to handle this business with a soft touch, and to discover no part hereof to any, who is not worthy of much trust: for oftentimes too many Physicians, and counsellors overthrew sick bodies, and doubtful causes: So much rejoiced she in this consent, that instantly casting herself about his neck, she embraced him, craving pardon, and promising that all this design should proceed according to his intentions, that he alone should dispose all things necessary for their departure: and she herself undertake the rest.  
It is most true, her credit was not small, for besides that these Barbarians honoured this Princess of virgins, whom they served in the Temple as a Divinity, Hildegardis by her sweet disposition, and obliging courtesies in the space of Fourteen or Fifteen years, had with ease gained good servants, who she thought would not fail her at her need: she likewise had so absolute a power to visit prisons, to enter into dungeons, and many times at her request to enlarge prisoners, as it seemed to promise her much facility in a project, which was otherwise impossible: It also happened very fortunately, that the execution of offenders was put off till another day, for certain customs of antiquity, and religion, that are strong chains among people, and which gave her full scope to accomplish her desires. 
Power of women.   
We daily see among many occurrents of affairs, that to be verified, which an ancient Author said, who having made a large recital of all the natural arms which God giveth creatures: he affirms a women eminently hath them all, and that there is neither fire, nor sword, which yieldeth not either to beauty, or cunning wiles which with them are very frequent. She is able to walk through a Corps-du-guard, to pierce Rocks, and to seat herself in places, where nothing can penetrate, but lightning. Hildegardis so managed her business in a short time, that a hundred iron gates were almost ready to fly open at her command.  
She having disposed so many affections to her service, 
Hildegardis visiteth the prisoners.  failed not to visit the prisoners, whom she knew naturally, much to desire their liberty. She went about midnight into the dungeon, accompanied only with a trusty maid-servant, and a page, who bore a Torch before them: The poor gentlemen extremely weary with the labours of the former day, and who after so great a perplexity of thoughts, began to sleep upon their sadness, hearing the great door to open with a confused noise: they suddenly awakened, but when they beheld this heavenly face which promised more daylight to their affairs, than the torch could afford to their eyes, it seemed unto them some Divinity favourable to their affections, was descended into the dungeon to comfort them: but perceiving it was the she-Priest of the Temple, which had charge to attend the sacrifices, they were somewhat astonished: But the generous Ischyrion cried out aloud, (Madam) what is the matter, come you then to lead us out to butchery? She desirous to sound them, answered, (Sir,) trouble not yourself, but as you have fought valiantly, dispose yourselves to die bravely. To which he replied, he was already thoroughly prepared, and asked her if it were she must do the deed? To which she answered: That never had she learned the trade to cut men's throats, but that she was only to assist in the sacrifice: and to cut off the tipps of the victim hair, to throw the first fruits into the flames.  
ay, at the least render thanks to my fortune (saith Faustin) that we are fallen into so good a hand: and that since we must needs die, our death shall be honoured with the eyes of such a beauty. Upon this Hildegardis felt her heart surprised, and stood some distance of time without speaking one word: casting her eyes on the young jacinthus, kept in the same dungeon: and who notwithstanding the light and voice still slept securely. Behold (saith Ischyrion) how this child doth ally the brother to the sister, that is, sleep to death? Why should we so much fear death, since to speak truly it is (as it were) nothing else but to perform once for all, what jacinthus now doth, and what we daily do many times. Then turning himself with a smiling countenance to the vestal, (Madam) saith he should we dare to hope a favour from you, we would not beg life: For we know we are accounted in the number of the most wretched sacrifices, and that the people must be appeased by our death: Do then but save this little innocent, pardon the tenderness of his age, take pity on the sorrow of his father: verily we may vaunt even in these dungeons, he is our dear conquest, and that we have purchased him in a sharp combat, at the price of our blood: which causeth his death to afflict us more sensibly than our own.  
At this word Hildegardis breathed forth a deep sigh, which she notwithstanding sought to smother: yet turning to her companion, she said,  
Verily this heart is truly generous, what could he do more, should he plead his brother's cause? Behold what contempt of death, what resolution? It is fittest for such to live, since they so well know how to use life.  
Thereupon drawing near unto him, (Sir said she,) Do me the honour to tell me your name, and what you are: He replied there needed in him for sacrifice, but body and soul, as for his name, it served for no other use. That all which miserable men can do, is wisely to conceal themselves, and that among disasters the most secret were ever the best for generous souls. This answer more enkindled the curiosity of the Lady to inquire after that, which he was willing to dissemble, so that seeing himself pressed on all sides, he said, (Madam) I am called Ischyrion since you must needs know it, and I entreat you to think, I do not now begin to fight with Monsters; for my whole life resembleth those pieces of Tapestry, where Dragons are seen among golden apples; It is a perpetual web of miseries, and glories; there was never any thing so various: I have been told I sprang from regal blood, but being very young, and unknown, was stolen away by Pirates, and then recovered again by shepherds; whereof Thoas, the most eminent among them, was pleased to breed me with his own son Faustin here present; with whom I have vowed a most faithful and strict amity: After that, I had a vehement desire to travel all the world over with him, and to make enquiry into my birth, which I have hitherto done: nor is there any place of fame in the habitable world, to which in this my youth I have not traveled, and ennobled it with some conquest: we together have seen above a hundred times the gates of death wide open to receive us; but still our good Genius found some way for our deliverance, until now I see no help at all: verily in my opinion, death alone must show me the place, where my parents are.  
He cut off these words very short, unwilling to seem either vainglorious in recital of his own adventures, or suppliant to purchase life by the history of his travels: But she who considered these discourses, like unto Pictures which tell more than they express: not being able any longer to dissemble her heart, which she seemed to distil with her tears, having broken some very deep sobs, said unto him,  
Worthy sir, and friend: God hath not created me a rock to be insensible of humane miseries: I plainly see your achievements very near approach the fortunes of our house, and it seems the web of our destinies hath passed through the one, and the same hand: For my father had a son taken from him when he was very young; a while after the death of his wife, (my thrice honoured Mother) which drenched him into so deep a sorrow, that through grief he expected death. He notwithstanding comforted himself in me, beholding me in most innocent years, of a nature very cheerful: and doubted not but that I in time might bring him a son, on whom he might repose his decaying age. But who is able to penetrate the turns, and winding ways of this great Labyrinth of time? and the employments of worldly affairs: In a short space I was snatched from him by a notorious theft; leaving him with a child yet in the Cradle, and after many adventures, I have scene myself confined to this place of Massacres, to become the most unfortunate creature of the World.  
But now that I may speak unto you with an open heart, I every moment die; and each day a thousand times abhor my wretched life, captived under the most infamous tyranny, may happen to a creature of my condition. Wherefore (most heroic and generous gentlemen) I conjure you by your inviolable friendship, your adventures, your danger, and mine; take me from hence, to restore me to the house of my Father. Save your own lives to preserve mine; and think not you achieve a slight conquest in redeeming your own selves, and making me a pattern of your triumph, for perhaps it may prove one of the most glorious acts, which the Sun enlighteneth, or the earth sustaineth.  
Ischyrion well perceived she had taken fire, and that she spoke in a good tone, since she seasoned every word with her tears: Notwithstanding to make her give more lustre to this discourse, he said unto her; Madam, it is to make trial of us, and to sound if in these images of death we be capable of vain hopes? If you wished us so well, as your words witness; you might find men fit enough to yield you true service. How (Sir) replieth she, do ye think these words which I moisten with the waters of mine eyes, are counterfeit? I command in this place, and have absolute power to set you all at liberty, to mount you on horseback, to arm you, so that you employ the sword which I will put into your hands, for my safety. I use not to entertain any man with dreams, and illusions; I am the daughter of a Prince, and my father commandeth over a large Territory. Only make unto me a religious, and solemn oath, that you will deliver me with all honour, and integrity into the Kingdom of Denmark, in such a place as I will direct you; and believe me my father shall not be ungrateful; nay, nor prove unable to requite your good office.  
The brave Ischyrion became wholly ravished with such goodness, and very faithfully protested to her all she desired. Thereupon she caused their irons to be strucken off; and appointed the hour of their departures, which was to be the same night. Behold hopes in flower, the most sweet and charming of the world: but they were suddenly blasted by a furious storm of hail.  
There was a certain Damsel among the virgins of the Temple called Geronda, 
Hildegardis betrayed.  of an ill disposition, and a cunning wit; who for a long time, had fought means to satisfy the malice, she conceived against the poor Hildogardis: and this occasion seemed unto her the most happy opportunity, which might be found for her ends. It is a strange thing, how the most fervent friendships of the world, oftentimes degenerate into the vehement●st enmities: 
What worldly amities are.  and that the most desperate hatreds are such as spring from love ill managed. There are certain bodies ill disposed (say Physioians) that quickly putrify in balm, which is made to hinder corruption, so are their hearts which draw corruption from love; from whence they should derive immortality.  
These two virgins had been bred together from their most tender years; and were so straightly linked in amity that they had but one heart between them. Geronda sprang from one of the best families of the Country; being placed in this Castle of Irminsul, to be trained up with the virgins; and seeing she came at the same time, when the young Hildegardis was brought thither, she was from her childhood so taken, with her worthy disposition, that she neither had contentment, nor life, but in her conversation. The beam doth not more accompany the Sun, nor the shadow the body, than these two creatures esteemed one another; they equally shared all their joys, and discontents, all their affairs, all their recreations, and seemed willing to dissolve their hearts, as one would melt one piece of wax into another.  
Behold, there is a certain malignity in humane things, which so handleth the matter, that they never are so near declining, as when they arrive at the highest period of their happiness: nay, the same is observed in the loves of the world, which insensibly wither away, when they are mounted to the highest point of the contentments which nature can expect. The great fervours of these two companions changed first into a coldness; from coldness, into distaste; from distaste into aversion; from aversion into enmity. It is true the spirit of Hildegardis was too free and generous to give occasion that such effects should grow from her: but the other was double, crafty, malicious, aiming at particular ends; and walked in the way of not loving any body; in that she was too much fixed on the love of herself. These fractions began by petty jealousies, which in that sex are very frequent: For many with passion desire to be singularly beloved, and courted; thinking a great affront is put upon them, when they are set in the number of things indifferent. The worthy and eminent qualities, which our Hildegardis received from nature, as a dowry: and coming to sprout with years, as flowers which spread themselves to the rays of the Sun; was the cause that courtships, services, and admirations seemed only to be made for her. Geronda, who was entertained in her affection, thought to divide her happiness with her, as she did her heart: grew very angry to see her too much courted, and thought the honour done to her companion, turned to her disadvantage. From this jealousy, envy was created, which discoloured her face, cast poison into her veins; withered her up alive: and made her to behold all the prosperities of this admirable maid with the same eye, the Owl doth the Sun.  
When for merit she was chosen out to be the Princess of virgins; this envious heart was wounded to the quick at this election, and spared not to condemn her discretion, and carriage: raising a great storm of fruitless words, like to a cloud; which grown big with flames and tempest, cracks itself in vain upon the top of the highest rocks.  
It happened the innocent Hildegardis, who endeavoured to cure this envenomed spirit; having discovered some passages, where-into she very far had proceeded, reproached her with it, which in the proud spirit of the other, not able so easily to digest it; bred a mortal hatred, which never ceased to hatch the vengeance in her bosom, that was in the end discovered in this mischievous occasion. It is evidently to be seen in all this proceeding, that affections which are truly natural, not speaking of the fire, which inflameth Angels in heaven, and the most purified hearts on earth, are clouds without water; which rend asunder with the least shock: and bring nothing forth, but wind.  
I have seen some who have taken much pains to decide in what sex the most constant amities may be found: 
Amity in what sex most constant.  nor am I ignorant that diverse Ladies of honour have by all means endeavoured to draw the palm of victory to their side, (as we have seen examples very singular of most exact fidelity in that sex) witness the Princess Blanch, who despising the love of Actoline, that sought her (though she were a captive) escaped the hands of Soldiers, that she might hasten to breathe out her life on the Tomb of her Husband, to whom she at first had resigned her heart.  
On the other part we may likewise produce an infinite number of men, who have done wonders unheard of; and not to be imagined in matter of amity; as that Dandamis (of whom Lucan speaketh,) who passed over a huge River by swimming among haile-stormes of Tartarian arrows, which showered upon him, that he might go to the succour of his friend imprisoned, and they demanding his eyes for ransom, he most freely pulled them out, and delivered them up: giving by this blindness, incomparable lights to amity.  
We will not conclude in one History, that which requireth along treatise, 
Plin: l. 7. c. 〈◊〉 velocitas cogit●●tionum, animi celeritas, et in●●nij va●ietas mu●tiformes notas imprimit.  but passing on, tell you, that if we consider the love of many men of the world, we shall find they love brutishly; begin fervently, proceed with fury, and end with ingratitude. Women also considered in the infirmities of nature; they being full of imaginations above all the creatures of the world (said an ancient) have been transported, and have entertained affections very variable, easily sticking on all sorts of objects; and suffering themselves to be surprised with appearances, to be ensnared with novelties; to grow passionate at offences, and to be transported with distaste, in such manner, that one may rest assured, there are no constant friendships, but those which are honest, and watered with the sources of grace; from which this Geronda being alienated, turned all her affections into poison.  
That which furthered her passion was, that a certain man named Gandulphus, in whom Hildegardis had heretofore reposed much confidence in the manage of her affairs, perceiving what she went about; whether moved that he was not called to this counsel, and desirous to secure himself whatsoever should happen, or whither he were in love with Geronda, whose affection he might pretend unto (these virgins being not tied to perpetual chastity) went through unspeakable indiscretion to tell all to this subtle creature: well manifesting by his practices, the truth of the saying of that ancient, who affirmed that to be wise, and in love together is more than gods can do. 
●apere, et amare ●ix Deo concedi●r. Publ. Syrus.  Geronda extending this relation to the measure of her hatred, addeth that Hildegardis was resolved to deliver the Citadel to the enemy, to ruin the authority of high Priests, to kill the Soldiers, to put the lives and fortunes of all the Citizens into rapine; whereof she very speedily gave intelligence to the Castle, discovering all the circumstances she had newly learned.  
The high Priest having received notice of that which was intended, came himself in person to the Prison, attended by his guards, where he found Hildegardis at the door, 
●urprise of Hildegardis.  with the prisoners unfettered: What have we here to do (daughter, saith he) and what game have you now in hand? The poor Maid wished at that time the Earth would open under her feet, even to the Abyss, so much was she oppressed with grief, and confusion. Notwithstanding being very discreet, she in such a surprisal forgot not the subtleties of her sex: for she protested that by the duty of her charge, she came to sound these prisoners, of purpose to observe whither they were pure, and perfect enough to be sacrificed, but that by relation of their lives she found they were so despicable, and forsaken vagabonds, that it were but to put a scorn upon the great Irminsul, to yield such an oblation: And as for the fetters taken from them, they had begged to get this release, so to gain one hour of repose, which she had granted them, under a good and sure guard. The high Priest cried out aloud hereupon. Behold a shameless creature, shall we then believe that she is a virgin? It is the golden locks of this young stranger, that hath woven nets for her profane heart; It is those eyes, which have enkindled so many flames in her affections, and made her put on a resolution to to forsake god and his Temple, to follow an adulterer. She very sensible of reproach in the point of honour, entered upon his speech into a desperate mood; calling the high Priest Hypocrite, Ravisher, Bloodsucker, crafty cheater, with all the injurious words which passion could suggest: Whereupon he caused her to be laid hold on with her trusty friend, and to be put into a dungeon apart: loading the prisoners with more irons, and changing the guards.  
The miserable Ischyrion forgetting his prison, and chains, sighed out all the rest of the night for his dearest Hildegardis; he complained, that it being once in his power to die, he would needs live to the prejudice of a soul so precious: he asked a hundred bodies of the divine providence to suffer in a thousand and a thousand members, if it were possible; and to satisfy the cruelty of these Tartarians, so they would spare her, who (it seemed to him) was worthy to survive all ages.  
The next morning a bruit was spread throughout all the Town, 
Passions of the high Priest  that the Vestal had a purpose to betray the Temple: that she was in prison; and that they went about to proceed against her. And verily the high Priest, who for a long time observed some coldness in her, and had lately been so touched to the quick, was resolved to satisfy his passion, under colour of service of the gods, and to ruin this poor maid, to subrogate another in her place; whom he thought would prove more pliant to his commands. For this cause he called together an assembly of Priests, judges, and Magistrates, whereof diverse had already sold themselves, to become the instruments of his vengeance; He likewise willed the mournful Hildegardis to be brought forth in the quality of an offendor, she having manacles on her hands, which made her a spectacle of pity to all those who had seen her triumphant in the glorious List of Honours rendered her by this Nation.  
When they went about to handle the question of the fact; and that they most severely interrogated hereupon all which had passed the generous Maid, who resolved never to beg life with words unworthy the greatness of her courage, confidently said before all the assembly,  
(Sirs,) There needeth neither flames, nor tortures to evict from me the truth, thereof I have ever made so singular an account; and which I would not in any sort falsify, though with the hazard of my life. I confess myself to have deserved death for two crimes, whereof the first is, That I have lived in this place longer than was sit for an innocent; and much more than was expedient for a miserable creature: I should have done that sooner which I performed too late: but the fear to die once ought not still to have extended my unhappiness so far, as to make me die daily.  
The second crime I have committed, is to have so ill managed a glorious action; so that now to day my intentions, and thoughts must be accused, which ought never to have been known before the execution of my purposes: if heaven had affo●rded me more happiness, or them fidelity, who most basely have discovered my counsels.  
Behold, all which burdeneth my conscience, and which makes me hate the life I have so ill employed. As for the rest of the accusations, they are built on so slight foundations, that as mine enemies cannot propose them without confusion; so may not I refute them, without arrogating to myself that glory, which I now affect not. Have I not (I pray) committed a goodly crime in desiring liberty, and studying a lessen which public voice teacheth us, which laws approve, which all men practise, which nature distateth to little Nightingales even in their cages? Had I been taken in the wars, my unhappiness would not have deprived me of my right, which is to seek for the comfort of its being, to unlose the chains of captivity; and to dissolve by virtue (as much as we may) the miseriès of evil fortune. And who sees not that by a more just reason, being taken from my father's house, (a Prince illustrious) by a most unjust and thrice unfortunate attempt; and being confined in a place of Massacres, and to do work, which is suitable to none but furies, that I assay by all the means I can to free myself from a bondage, where when I have lost all I may hazard, I must daily also forsake mine oune innocency▪  
Consult (I beseech you) with the Saxon Laws which you taught me, 
Quicquid in faeminam committitur, si virgo fuerit dupliciter componatur. In cod: legum anliavarum.  and you therein shall find most express penalties decreed against those, who ravish women, wherein you also have made a notable distinction in favour of Maidens, desirous that such as shall practise in this sort against their persons, should be doubly punished. It is an admirable thing to behold how you destroy with one hand, that which you build with the other, and how you publish laws, which at this time seem not to be made for any other purpose, but to condemn your own actions.  
But I ought to content myself (saith one) with my liberty, and not break prison to enlarge others. To that I answer, they were the instruments of my designs, and being tied to my interests, they were necessarily to wait on the condition of my fortune. I answer their detention was most impious and nujust: and not to be tolerated by a soul, that hath any least spark of zeal to religion, or love to equity: For if it be now a fit time to speak truth, since the plot is laid not to spare my life; who can approve these sacrifices of humane blood, unless he will proclaim open war against nature?  
The wisest among you confess, God is a spirit most pure, and most independent on matter, and shall we therefore think we must sacrifice bodies unto him? Would we have him fly up and down like a vulture to the massacres of men? would we have him suck blood, like flies? Is not this to entertain thoughts most unworthy of the Divinity, and were it not better to be wholly ignorant of the gods, then to know them in this manner?  
The most ancient Divine laws (which you have daily in your hand) teach us that God is the Father of nature, and that he produced man, making use of himself for a model: how can we then think he will be pleased in the destruction of the most perfect piece of his works; and that he hath less affection towards a living man, who beareth so noble characters of his glory, than a wretched artificer would have for an Idol, made by his own hands?  
It will be answered, these bloody sacrifices are ordained by the laws of the country: But is there a Civil law, which ought to prejudice the great, and infallible law of nature, which commandeth us to love our like, the law of Nations, which decreeth to entertain strangers with all courtesy, the policy of humane conversation, which willeth us to observe covenants, and promises? Did you not give these stranger's assurance to afford them life; and the liberty of young lacinthus, if they overcame Lions, and Bears, which you breed up for the slaughter of men? Why then after so many acts of valour, which draw admiration from the most stupid, love from the most unnatural; will you crush them under their proper triumphs?  
These are the ruins, wherein I wish to be buried; and sincè there only needs my death to give you full satisfaction of your design; I now to day most willingly die, having already lived but too long, at least by this day, this most unhappy day which hath made me to be presented before your eyes bound with chains that have never hitherto been employed; but on the bodies of rascals: It is humanity you should afford a poor stranger, succour is dew to an Orphan, courteous usage ought to wait on the daughter of a King; nay which I more highly value, an unspotted virgin. Posterity (no doubt) will much honour you, so to have treated my sex, so to have paid the services I have done you the space of fourteen years, and with such indignities to have drowned my virginity in my blood; which I hitherto most charily preserved. Perhaps it may fall out, we shall not be so forsaken both of heaven and earth; but that a bright day may enlighten my innocency: and powerful arms may come to search into my ashes, to find out truth there buried.  
Her heart was surprised at these last words, and ere they were aware, she drew tears from many there present, who quickly found what sting a mouth may have in it, which distilleth honey from lips of roses. 
Beauty persecuted.  Beauty persecuted commonly raiseth as many advocates as there are enemies of virtue; that so they may seem friends of graces, and to favour all in a creature, enriched with nature's blessings: But as it is a great fault to steal the ear from justice, to deliver the eye over to love; so it would be a notable stupidity, not to exercise compassion towards innocency afflicted, especially when it hath on its side, the arms of Truth, Eloquence, and Beauty, which ordinarily have predominance over the greatest affairs of the world.  
Presently many of the counsel inclined to milder courses, & every one took that colour; which seemed to him the most fit to extenuate the fault which others sought to augment, that they might satisfy their revenge: Some said there ought pity to be taken of her sex, others of her age: 
Non punitur fectus si non sequatur effectu●  some that they must yield to naturo, which would preserve its own right, the rest that regard ought to be had, in so much as these projects, had not been executed, and that laws used not to search with such rigour into intentions, which were not concluded with ill effects; that it was expedient to take all assurances possible for the future; but that there was no colour to punish with death an evil p●●pose, which passed away without the prejudice of any: In the end, some insisted much on her religious profession, joined to an inviolable virginity, and it was said, it would be a spectacle of an ill presage to deliver into the hands of a base executioner a body consecrated so many years to altars, and which had preserved itself within the limits of so singular purity: and which was a thing rather to be amired then reprehended.  
All this seemed very considerable to the most temperate spirits: but the high Priest, who of his own nature was harsh, and felt himself touched to the quick in this affair, disposed all his counsels towards rigour.  
(Sirs) said he, if you have any feeling in you, reserve it for a god betrayed, a Temple polluted, for a religion prostituted at the will of Pirates, and not for a silly brazen face, who braveth us even in fetters. Had you no other proof to condemn her, but her own apology, you would be just enough to chastise an insolent creature, who no longer having an heart for the gods, hath showed herself shameless towards men. She speaks in chains as if she were in Thrones, and if we will believe her, her discourse is more rational than ours, múch wiser than our laws, more religious than our Temple, and more puissant than our gods. She will teach us lessons of piety, and justice; as if they were most proper in the mouth of her, who was never willing to know them, but to violate them; she allegeth nature, against the Master of nature, she dares maintain she did well to fly away, as if she had been in a prison, not in a Temple, bound, not with fetters of iron, but with the bonds of her vows, and her own promises, framed and contrived by her proper lips, whilst she enjoyed full liberty: If you will have nature prevail against reason, there is not any crime for which sensuality finds not more excuses, than laws can create punishments. It hath been too great an honour for her to be stolen away, thereby to make her reverenced here as a Divinity; nor is it strange that she complain of injuries, since she takes the most solid benefits in evil part.  
It is her great zeal to holy things which moved her to set men at liberty, who by her own confession are the most wretched, and forlorn creatures of the earth; and for this cause (forsooth) she is pleased to play the Divine, condemning our laws, and sacrifices, as if we were to give an account to a silly Maid, of the belief of our ancestors, which is common to us with so many other Nations: and as if it were a matter unjust to sacrifice offenders against justice, who are unworthy to live in the world, which they so often have polluted with their wickedness. That she no more accuseth our laws, to ezcuse her passion; it is known well enough, love hath caused her to attempt these goodly tricks. It is no wonder if she betray Temples, who hath betrayed her chasti▪ tie, and that she separate herself from the gods, since she hath separated; that, from her body which ought to stick to the body, as fast as her soul. Never is she virgin enough, of whom it may be doubted whether she be a virgin or no: Is it not a goodly business for a Maid of a Family, to cause herself to be stolen away by men, who have in the whole world no greater innocency, then to debauch virgins? We found her in the night time shut up with young strangers, we know not what she did, but if we consider what she might have done: we can find no other proofs of her honour, than those we may derive from the lips of thiefs and lovers, to whom she hath given those hands which she so many times hath offered up to altars; I here accuse not simple desires, I condemn most wicked effects; which neither sex, nor age can excuse, which the gods avenge, which religion condemneth, which laws punish, and which can never be expiated, but by fire.  
The chaste Maid seeing herself so sharply persecuted by the practices of the high Priest, 
Hildegardis proveth her virginity, Robert Archbishop o● Canterbury sait● the Saxons called this trial in their language Ord●leum.  in all that which she held most precious, cried out aloud, her innocency was charged with a black, and most mischievous imposture: and since he spoke of fire, she was very willing to handle hot iron before all the company in witness of her virginity. This was a trial very ordinary among the Saxons: Hereupon the Counsel consenting thereunto, a piece of iron red-hot was brought forth, which the courageous Hildegardis (lifting her eyes up to heaven,) grasped hard, not burning, nor hurting herself at all; whereat many raised loud cries of admiration in favour of her, but the high Priest with an enraged voice pronounced she was a forceresse, and did all this by art magic, in which he was seconded by this mercenary troop of counsellors, who most basely complied with his passion. All protested they ought to condemn to flames an enemy of the gods, a traitoress, and a prostitute. And this unworthy high Priest, seeing many waver; addeth there aught no scruple to be made of her profession whereof she was degraded, nor of her virginity, which she had lost: that there were examples enough of Roman vestals: and lastly that it was a sovereign means to appease the gods: Yet notwithstanding it was concluded she should be sent back again to prison, that they might not precipitate any thing before a second audience.  
We may see by this passage, that the judgements of men are very diverse; 
Trial by fire, what it is.  according to those motions they take from passion. There is no doubt but this trial by handling fire hath been received into the ancient laws of many people, and been practised elsewhere by Christians with good effect. We know what the most illustrious Cardinal Baronius relateth, touching the Empress Mary daughter of the King of Arragon, 
Baron. ●●●. 998. Otho. 3.  and wife of Otho the third, who most ignobly having solicited a chaste Court-Lord to sin; 
Marry of Arragon  and seeing herself despised therein, accused the innocent man to have attempted her honour, and procured his head to be chopped off by the decree of the Emperor her husband. But the wife of the dead man most confident of her husband's innocency; taking the head in her hand, went to the Emperor, as he was fitting on his feat of judgement, demanded justice for a death so tragical, and appealed to the trial of fire which she touched without burning, and so persuaded Otho: that he caused the unchaste creature to be put to death, to wipe away the stain of blood unworthily shed.  
Notwithstanding as it is not lawful to tempt God, nor to have recourse to things so extraordinary, so we cannot be ignorant, that such practices have been forbidden by the Canons of the Church, a● it appeareth in the Counsel of Lateran, and in the decretals, as well of Alexander the second, as Stephan the first, because besides other reasons which might be alleged, it is certain evil spirits would easily make their ordinary wiles to slide here-into: Yet may we with very good reason think such miracles which happened sometimes to Gentiles, proceeded from God in favour of justice; and I should conceive that as the Father of light gave the spirit of prophecy to the Sibyls in respect of their chastity (as S. Hierome testifieth,) so favouring the virginity of our Hildegardis, he would have it resplendent, like a Carbuncle among flames.  
But behold here a strange revolution of affairs, 
Revolution of affairs.  which caused bright splendours to arise in thickest darkness, and which afforded an assured Port in the most desperate shipwrecks. I here appeal to curious wits, and ask of them, from whence comes it, that many times there happen in the lives of Mortals so great changes of fortune, and condition, that we have seen men trampled underfoot, as dirt in the streets; in an instant to take wings, and soar up to the Temple of honour, place themselves in the bosom of glory, exchange scaffolds prepared for their punishments into theatres of magnificence, pains into pleasures, and all thorns into Crowns?  
God forbid we should attribute to the stars or destiny these Christian adventures which we produce: 
Chances from whence they come.  For if we properly take Fate, as the Gentiles understood it; we shall find that following their opinion, it is nothing else but the good, or bad hap of our life, caused (as they said) infallibly by the stars. Now to go about to maintain this doctrine, is to uphold an impiety.  
But if by destiny we mean the order, and disposition of the first cause, which is God, as well over things natural, as humane: we in this fence may say there is a destiny: 
S. Thomas q. 117  yet notwithstanding this name becoming of late odious, by the ill use thereof among Pagans, we will rather call it by the word of divine providence: For we must consider how God the Father of Essence engendereth, and eternally speaketh his Son, or his Eternal Word; and that in this Word he once said all that he should do, and all which should happen; 
Gulie●●s. Paris r. part. de ●niuers. part 30. c. 24.  so that there is neither accident, order, nor mean in this contexture of ages, enchained one within another, which can escape the vivacity of his eye, and extent of his providence. There it is where he hath appointed all the blessings of nature, graces, and glory; There it is where he hath seen all the evils of vice, and hath neither willed, nor can will they should be of him, or by him, as being unworthy of his sanctity, his glory, and his goodness.  
But as for the fortunes, and misfortunes of men, in banishments, fetters, prisons, maladies, afflictions, prosperities, riches, honours, treasures, glories, and crowns, he hath destined them according to his good pleasure, to be instruments of good purposes, and glorious actions.  
Besides there is no regard taken by this great mover of nature, either of fortune, or of any thing casual: But when we behold things happen which were out of our foresight, although they were never out of the limits of providence; we call these events, Chances.  
Stay here then (Reader) with firm footing upon this decision, which was necessary to be produced for thy instruction, as being very essential for this discourse, before thou comest to behold the issue of these things, wherein thou shalt see admirable passages of the divine providence.  
It is no small gift of God, 
Greatness of France.  that our French have been selected out to extirpate the remainders of Idolatry in Europe and to plant the cross even in places all covered over with blood, and darkness, which had so long time been in the possession of Devils: We cannot deny but that this generous Nation hath produced brave feats of arms, yea before it was enlightened with the rays of the Gospel; for it is the same, which under the Emperor Probus, with a very slender handful of men, 
In Panigir. Max●●●iani.  made incursion into Asia, and Africa, gave matter of astonishment to the Roman Empire, and made it to be said from that time forward, that there was no achievement so great, which was not less than their courage.  
It was the same which resisted the prodigious army of Attila, when it seemed but by stamping his foot he could make men swarm from all parts, to the conquest of the world: and who being puffed up with the success of his Victories, learned the valour of the French, was so powerful in its birth, that there was nothing after to be looked for at their hands, but progressions, which should mount to the highest pitch of admiration.  
But we must ever affirm that arms, which are not sheltered under the standards of the cross, though they may become remarkable in the Massacres of men; and in the firing of Provinces: yet never arrive they to that bright lustre, they might derive from piety; which moderating all they have in them, either unjust, or exorbitant, beautifieth them with great and divine lights. He that will behold France in the vigour and splendour of its arms, let him see her trampling underfoot so many heads of Saracens, cut off by the justice of that sword, which God put into their hands: Let him then see her gather the palms of Palestine, so many times watered with its sweat; Let him then see how under a Charlemaigne, it makes the Flower de Luce's sparkle in places, which seemed so much shut up against force, as they were inaccessible to piety.  
To speak plainly, 
Virtues of Charlemaigne.  God made this Monarch, as a rare piece of his Cabinet, making use of himself for a model; and setting him in so great a degree of earthly greatness, to the end his virtues admired by people, and imitated by Kings, might pass into example for posterity. Nature in him laid deep foundations, granting him qualities both of mind, and body, which promised nothing of mediocrity, and good education coming to build thereon, raised perfections, which rendering themselves lovely to all the world, became profitable for the service of the sovereign of Monarches.  
Pliny the younger said, those seemed to him the most fortunate of men, who did acts worthy to be written: And in the second place, such as composed works worthy to be read; but that such as could perform both the one, and the other, were arrived to a high degree of happiness, and perfection. Now this is it which our Charles hath done; who was one of the most knowing among the learned, and of the most courageous among the warlike: and as he signed his edicts with the pommel of his sword; so he showed, that if the point were to wound his enemies; he kept the other end for his subjects, making so sweet a mixture of arms, and laws, that innocency, and valour which very seldom accord; found in his person a most worthy temperature. He had a heart large as a sea, which contained in its capacity all the ornaments that use to dignify great Princes, and as there was nothing too high for his courage; so was there not any thing so low in his Empire that was excluded from the care, and favour of his goodness. He was religious in the exercises of piety, upright in the decrees of justice, innocent in court, holy in purple, and although the love of women set some spots upon this glorious Sun, yet penance wiping them away; he failed not to deserve in his title the name of Father of the world, and to see in Heaven Altars consecrated to his memory through the people's piety.  
This is to show what kind of man God is pleased to make use of, to dislodge Devils, and to make Idolatry yield up the last breath, which being banished from the other three parts of the world, found yet among the Saxons, altars and Temples to the prejudice of humane blood. Charlemaigne was inflamed with an incomparable zeal, to subject all people under his obedience to Christian laws, nor could he endure the point of his Lance should extend farther, than the Empire of the Cross.  
Behold the cause why he being confident, resolved to tame the Saxons; 
War of the Saxons.  and to arrange them under the laws of the Gospel: yet there wanted not many to dissuade him from this war, telling him he must fight with forests, and men more savage than Wolves; who would dear sell most base blood at the price of the life of a brave Nobility: That conquest was painful, event uncertain, danger most assured, and victory little glorious; and although they were once vanquished, it would be daily to be begun again: these men having nothing more constant among them then perpetual inconstancy: That the ways were very rugged, victuals very hard to be transported, the situation of places infinitely advantageous to these people, and almost insupportable for strangers.  
All seemed sufficient enough to stay the purposes of this Prince, but his great heart pricked on to generous actions by the spur of obstacles which presented themselves to hinder his course after he had concluded upon this war in his diet at Worms, he managed it so bravely, that he never let his Target fall, till he saw rebellion wholly prostrated under his feet. There is no question, but all these wars made by Idolaters, and Sectaries, for the defence of a fantasy of religion, being blown into them by the breath of the Serpent; and having no other soul than fury, ran to a point of resistance, till it meets with the obstinacy of Devils. It is a strange thing that these Barbarians held this invincible Monarch for the space of Thirty Three years with sword in hand upon diverse reasumptions of arms, and never yielded to justice, till they were by force quite exhausted of men, money, and blood: How many times saw they rivers overflow with their blood? How often did they behold mountains raised high with the bodies of their fellow-Citizens? How many times did the strange desolation of their Countries, divesting the weeping fields on all sides, invite them to peace? Yet these Barbarians when Charlemaigne held his foot on their throat, through a dissembled piety demanded Baptism: but so soon as they saw themselves the stronger side, they foraged the Country with most desperate hostilities; they killed the Garrisons, they massacred the Priests, they burned the altars, to which they fled for refuge; and never did these Anteusse's bow down their heads before our Hercules, but to derive from thence new forces to his disadvantage.  
They renewed wars afresh six or seven times, wherein necessarily he was enforced to crush them as Serpents, and bury them in their total ruin, which happened at that time, when Whitikindus their Captain, and the leader of these incendiaries, weakened by so much effusion of blood; and vanquished in sundry battles, yeeleed himself to the clemency of the King, and made a notable conversion to the Catholic faith, which was followed by his Nobility, and people, who commonly are tied with long chains of necessity, to the fortune of great ones. Then was it that the City, and Citadel of Ereshourge, (wherein all the detestable sacrifices of Irminsul, 
The Castle of Irminsul rendered:  were made;) were wholly subjected to the Arms of this brave Conqueror, who overthrowing the worship of false gods; planted there the standard of the Cross. Charlemaigne entered into this Castle, as an Angel sent from Heaven; for the deliverance of our prisoners; for the infamous sacrificers surprised with his so unexpected approach; and astonished by the Victorious standards of France, presently fled, no more able to endure the presence of this Prince; then the night-bats can suffer the rays of the Sun.  
In the mean time, the miserable Clodoaldus comfortlesly bewailed his little jacinthus, 
Clodoaldus prostrated to Charlemaigne.  whom he held for already sacrificed: and having once shut up his eyes from the light, he perpetually opened them to tears; which ceased not to distil from them, become blind. When he understood of the arrival of Charlemaigne, he came to cast himself at his feet, to beg revenge for his son's blood, being out of hope he was yet alive, and verily believing all was told him touching certain gallants, that had endeavoured to hinder this bloody sacrifice was but an invention of his friends, who were willing to afford him this charity to sweeten his torments. The King seeing this grave comely man so disfigured, and overwhelmed by the violence of sorrow, was strucken with great compassion, and considering he could not speak but through broken sobs, which choked all his words: he truly judged this soul was infinitely afflicted; whereupon encouraging him, he said, He should give some truce to the sense of his grief, and that if fortune had made him miserable, he stood before a Prince, who was able to make him happy. The poor Lord replied,  
(Sir,) Why doth your Majesty entitle me miserable, and not rather the true anatomy of misery: For the evils I suffered, mounted to such a height, that they admit no comparison among the strangest accidents of this age. Heaven having granted me a fortune rich, and eminent enough in the World, made me also a father of Three Children: Two whereof were taken from me in their tender years, which I thought would have cost me my life, (so much have I deplored them night and day without intermission:) but in the end (as time is a wise Physician for our miseries, not suffering our dolours to be everlasting in a life so short;) my wound which for so long time had been fresh, and bleeding, began to become a scar; and on a sudden brake out again, by reason of a cruelty without example. I settled myself in this wretched Country to see if I might discover some marks of my loss, when one day afflicted with so many anxieties, as incessantly turmoiled my poor heart: I had a desire to hunt, wherein extraordinarily eager I sought to kill a Boar, retired to the foot of a statue of a god of of this Country, erected in the woods.  
I had no sooner dispatched him, but behold a voice dreadful and menacing came out of this Idol, which condemned me to blindness, and the whole Country to a most meager sterility: if this fault were not speedily repaired, and verily I in an instant became blind, and my companions saw the grass dried and withered up under their feet, whereat I being much amazed, most humbly prostrated myself at the feet of this god, beseeching to know of him what satisfaction he desired of me, he then appointed I should offer that thing in sacrifice which first presented itself unto me in my return homeward, which I most willingly assented unto, not thinking on the sequel of this unhappy promise: When behold poor jacinthus, mine only son, whom I with so much care had bred, and who alone was able to comfort me in all my losses: upon the report that I was hunting in the grove of Irminsul, came out to meet me with unspeakable joy. So soon as I heard the voice of this tender lamb, I was so surprised in all my senses, that I knew not what to say; he on the other side bemoaned my blindness, and enquired with all his endeavours some remedy for my disaster, when by chance having understood the knot of the business, this imcomparable son hastened to present himself at the altar of Irminsul, where I verily am persuaded, the sacrificers, who will not mitigate any thing of their cruelty have offered up, and torn in pieces this little body, as flesh in the shambles.  
But (Sir) at the least, revenge the blood of my poor victim, since you are the world's arbitrator, and if there yet remain any part of his ashes, or bones, I beseech your Majesty they may be restored me, that I may bury them in my bosom, and pour out my soul upon them.  
The King bitterly wept when he heard these Tragical accidents, and promised to afford him all possible comfort; for which Clodoaldus lifting his hands up to Heaven, gave thanks to the gods, and when a Bishop there present told him he must take away this plurality of gods, and believe in one God, sovereign Monarch of Heaven, and Earth; who had sanctified the world by the incarnation of his Word, he required to be instructed in our Religion, which was quickly granted; and so soon as his mind was enlightened with the rays of faith: this mist which the Devils had caused, was dissolved, to the admiration of all the World; and forthwith he disposed himself to praise, and thank God, never leaving the King, from whom he began to hope much, and that beyond all expectation.  
Charlemaigne entering into the Castle, saw the gods of the Saxons, 
Gods of the Saxons.  and among other, the Idol of Crodon, whom Historians think to be the Saturn of the Grecians; which verily was an Idol of blood, and massacres, and to which they offered in many places, sacrifices of men and children, as we understand from the relation of Pagan Antiquities. There likewise stood Irminsul all armed from head to foot, holding in one hand a standard with a rose figured in it, and in the other a balance, having besides a Bear engraven on his Cuirasse, and a Lion on his Target: Whereupon Crantzius, and other Historians give sundry explications, easy to be observed. Moreover there was a statue of Venus, which showed it was no extraordinary matter for these Idolaters to add homicides and slaughters, to the ordures of the impurity, whereof this Irminsul, bore the figure.  
This brave Monarch breathed out a deep sigh seeing these prodigious deities, which had hitherto amused this miserable people, and as he was about to cause them to be demolished, one came to tell him there were prisoners of note in the dungeon, reserved to be very speedily sacrificed: Whereupon he in all haste appointed a commissary with guards about him to bring them forth, and to be informed of the crimes wherewith they were to be charged.  
The poor Hildegardis buried in this deep darkness, 
Sorrow of Hildegardis.  expected nothing but the pile and flames, fearing the high Priest, factious, and enraged, would draw to himself a reputation of honour, signed with her blood: Whereupon she wholly resolved for death; but it extremely troubled her, that together with life they sought to bereave her of the reputation of honour, and honesty, and endeavoured to stamp an infamy on her Tomb, (If ashes which fly away with the wind, may expect the funeral rites of a Tomb,) she complained that having so charily preserved her virginity, of which fire itself had rendered a most solemn testimony, yet did the rage of her enemies handle her as a harlot.  
She deplored that her ashes should remain in a barbarous Country, herself to be buried in oblivion, as the most unknown, and abandoned creature of the World; and that of so much kindred; and allies, there was not one would come to strew some silly flowers on the place impressed with the prints of her punishments.  
And as we are free in our desires, she in thought wished, that some one at the least would one day carry the remainders of her ashes to her father, and say unto him. Behold here the lamentable relics of that daughter whom you so much sought, so much have bewailed, never giving end to your search, or tears. The poor creature is dead under most cruel torments, leaving her life, and memory in the flames of a burning pile prepared by her enemies, but she is dead as a child of honour; and hath not disgraced the example of her Mother, nor the virtue of her ancestors.  
We all of us retain some love for the affection, and estimation of posterity; which is a great note of the immortality of our souls. It seemed to her, if some one would promise the accomplishment of this desire, she should die with much satisfaction, that her father would be comforted therewith, and willingly afford the last obsequies to this slender portion of her body.  
Having dreamt sometime thereupon, she bitterly bewailed the death of her dear Ischyrion, of little jacinthus, and Faustinus, fearing lest this unhappy surprisal might redouble their punishments, she desired yet once again to speak with them before she died, to assist, comfort, and fortify herself with them for this last passage: she entreated she might be permitted to speak one word to her foster-father Araspus', but it was told her, he was lately arrested, as being held guilty of the conspiracy she had plotted, which redoubled her sorrow with the more violence, considering this innocent old man was involved in her ruins. In the end, the disastrous Maid mourned in the dungeon, wholly absorbed in deep miseries, and being deprived, the splendour of the day, she saw in her imagination all the confusions of fortune, and a million of the images of death which assailed her repose, when she desired to shut up her eyes for sleep:  
Then hearing the prison door open, she cried out aloud, Let us go, behold here the hour appointed by Heaven; which must give an end to so many miseries as instantly turmoil thee. But one coming, who opened a little window to give daylight to the darkness of the dungeon, she (much amazed) to behold other countenances of men, than such as she had known; plainly discovered them by their habits, and fashions to be strangers: They commanded her to follow them, whereupon she replied, (Sirs,) whither will you lead me, and instantly she understood she was no longer to give answer, to a company of Priests, who had forsaken the place, but before the throne of the prime Monarch of the world. This news made her conceive at first, great hope of liberty, imagining with herself, she should plead her cause before a benign Prince, who would give sentence with all equity.  
But hearing some to murmur round about her, who spoke what fame published, that she must be burnt as a sorceress; and that it was she, who had lent her hand to so many enormous sacrifices committed in this cursed place, this greatly amazed her: But forgetting her proper danger, for the love she bore to Ischyrion, she asked whither those gentlemen shut up in the next prison were already put to death, or no; to which it was answered, they were alive, and should be sentenced with her, and even at the same time they were taken out of prison to be brought before the King, who called for them, and it happened they both met upon the way. Verily, this was a very heavy meeting; for the noble Ischyrion perceiving his dearest Hildegardis led along enchained, 
The meeting of Hildegardis, and ischyrion.  and knowing she had no other crime, but for obliging him, felt his heart so seized with grief, that he thought to yield up the ghost between the arms of Faustinus, and jacinthus; who supported him (although bound) as well as they could: So soon as he a little had recovered his spirits, and got liberty of speech, he cried out,  
What (Madam) am I then the instrument of your death? There needs no question be asked whither I be criminal, since I see myself defiled with blood, and am guilty of the murder of a person, in whom nothing may be desired, but immortality. Where shall I find limbs enough in my body, to expiate such a guilt. I from henceforth defy, Wheels, Gibbets, keen Razors, and flames; and if it be true which is said, that the burning pile is already prepared for us, I will mount to the top of it, without bands, or fetters, I will first of all try the violence of the fire, I will render an honourable payment before the eyes of Heaven, and earth: I most faithfully promise when my soul shall be separated from my body, it shall every where wait on your most purified spirit as the shadow of it, but if it must be condemned to darkness for eclipsing so divine a light, I will only beg of thee (oh great intelligence) that from the sphere of splendours due to thy merit, thou wilt some times deign to send forth a ray of thy clemency to enlighten the dusky nights of my miseries, and offences.  
Hildegardis answered this speech, with her weeping eyes, the dart whereof was not so blunted by tears, but that they made impression on the heart of her beloved, and so much as her voice might cleave a sunder the sharp sighs of her heart, she said, (Sir) accuse not your innocency, but my unhappiness, which hath made me become so unfortunate, that even mere benefits have power enough to make me criminal. If death separate our lives, at the least I am glad it may perhaps unite our ashes, and that we shall preserve the immortality of our affections, in the immortality of our souls. This pleasing spectacle softened the heart of the Commissary, and guards, that they almost forgot themselves, so transported they were;  
In the mean time Charlemagine sat on his Throne, 
judgement of Charlemaigne.  covered over with a fair pavilion, and appeared on that day resplendent, in the attires of a Majesty absolutely Royal, encompassed with his Nobility, which afforded him the same lustre, that leaves do roses: He caused Clodoaldus to be placed in his Throne, that he might find out his son, if (happily) he were yet among the prisoners. As they were put forward to be presented before the King, it happened jacinthus, who was very carelessly bound for the assurance they had of his liberty, seeing his father, instantly broke his cords, and ran to leap about his neck, in the presence of Charlemaigne, and all this goodly company. The father tenderly embracing him, said, with a confused voice. How my son! What come you now out of your Tomb? Ah my poor son! 
jacintbus' delivered.  How were you to your father, when you left him in the Forest, to go to the altar of Irminsul? Tell me who hath raised you up again? The son on the other side beheld his father with admiration, (a blind man become clear sighted,) and said unto him (Father) who hath restored you your eyes? There upon both stood, seized with so inexplicable joy, that they were unable to express the cause of their happiness, but that the father distilling some tears of gladness, spoke thus, Oh my son! It is a work of God; and then perceiving he had done an act of a man transported, not considering he was in the presence of a King; he hastened to prostrate himself at the feet of Charlemaigne, saying, Sir, excuse the power of nature, otherwise, this child is more yours then mine. Then turning to jacinthus, Son, draw near, and kiss the feet of the chief Monarch of the World, to whom you owe your happiness, and mine. His God hereafter shall be yours, his Altars shall be your Altars, and you shall have no other Religion with me, than his. Upon which the child making a most lowly obeisance, cast himself on the earth, and the King causing him to be lifted up again, took him by the hand, and gave him to the Bishop to be instructed in the faith.  
This matter for a long time entertained the eyes of all the company with his happiness, and this novelty, until Hildegardis was brought forth to take her turn: then was the time when all the World showed itself to be moved with much curiosity, 
Description of Hildegardis.  to know who this virgin was, and for what offence she was fettered in the dungeon: she was of a goodly stature, and had a body well proportioned in all the parts thereof, the lineaments of her face very delicate, her colour bright, and lively, port grave, and which sufficiently declared her to be borne of some noble family.  
And though her countenance was then dejected, her eyes dull, her hair negligently dishevelled, and attire very plain, yet all this did much grace her, for her beauty failed not to shine thorough so many obstacles, as the Sun in a winter's day, which is ever constantly the Sun, though the sharpness of the season rob us of the vigour, and lustre of his rays. The King at the beginning was amazed seeing such a creature reduced to this state, and commanded her to draw near unto him, which she did with an excellent grace, when prostrating herself at the feet of his Majesty, she said,  
(Sir,) I render thanks to the divine providence, which governing the world's affairs, 
Her speech to the King.  hath drawn me from Lion's dens to die among men, and to yield my soul at the feet of the most triumphant Monarch of the world. The fame of your Majesty hath found us out in dungeons, penetrating places where the Sun enters not; and made us understand the blessings Heaven hath poured on your Arms. For which cause we have some reason to rejoice amongst so many objects of sadness, that our eyes before they be shut up to all things mortal, shall be illustrated with your conquests. Yet is not this the cause for which I desire my life to be prolonged, for fortune having thrown me into the extremity of miseries, I see nothing so prepitious to my condition, as death, which must entomb all my pains; I only (dying) deplore the loss of these two gentlemen, whose innocency I lately have seen oppressed, after so many testimonies of their valour, and goodness, that it is a wonder how their virtues found fetters, in a place where they might expect crowns.  
But (Sir,) since God hath made you arbitrator of mankind, and that having given you a sword to hew Monsters, he hath likewise afforded you a balance to weigh virtues, and crimes, save these innocents, make them capable to bear your standards into as many places as the Sun discovereth his rays in. If I obtain this favour of your Majesty, I shall die contented, for I am unworthy to see the light of the Sun, having lived in this fatal place, which of necessity must be incompatible with my life.  
The King wondered at the constancy of this virgin, joined to her charity towards these prisoners, and was curious to know what she did in this Castle, which seemed most of all to trouble her mind: Whereupon casting her eyes down, and colouring her face with a modest blush, she besought his Majesty to dispense with her the relation of a thing which bred in her so much horror, and that it was enough he saw her resolved to expiate all her crimes by fire.  
But the King powerfully urging, and giving her all manner of assurance, she professed she excrecised the function of a Priest in the sacrifices of Irminsul, and that she was present at the death of men, who were sacrificed; and further being asked touching the causes which brought her to so hateful a profession, she told how she had been taken away by a strange misfortune at seven years of age; and after many adventures transported into this Castle, where by main force she had been constrained to execute the office of a vestal of the Temple, she being a virgin, and of very noble extraction.  
Clodoaldus, who was there present, hearing speech of the taking away of a child of a noble house, felt his wound to open a fresh, remembering that at the same age she was of, his own had been taken from him, and conferring the years, the feature, lineaments of face, he said within himself, such should my dear Hildegardis be now, were she yet alive. Charlemaigne continuing his discourse, said unto her; being stolen at this age (as she said,) she might well remember the name she then had, the house of her Father, and other marks of her race. To which she replied, she could well call to mind her Father was of Denmark, heretofore governor of an ample province, and that he was called Clodoaldus: As for herself, she bore still the name of Hildegardis, which was given her at her birth. Thereupon the father, who hearing these words, had been strongly assailed with an ebb, and flood of imaginations, cried, as if he came out of an ecstasy. Ha (sir)! This creature is my daughter, it is my lost daughter, whom I have sought for, the space of fourteen years in so great, and painful voyages; then turning himself towards his little jacinthus: (Son) this is your sister, and as he spoke this, both ran to embrace her.  
But she who during all this discourse, stood immovable as a statue, seeing her Father drew near to kiss her, and doubting least there might be some practice, she stepped back, and said (sir, excuse me if you please) I cannot without further proof more evident acknowledge you for my Father. Clodoaldus seeing this refusal, asked if Araspus' were not yet with her, she answered, he was, thereupon he prayed the King he might be called soorth, which was speedily done. Araspus' avowing his master received him as a man fallen from Heaven, gave him many singular welcomes, and said to Hildegardis, Madam, approach confidently, it is my Lord your Father. The virgin remained in a strange rapture, and the father not speaking, but by broken sighs which issued from his heart, as from a furnace of love, held her fast embraced, and bedewed her with his tears. All there present were amazed at this sight, as men astonished, or charmed; the King himself could not abstain from tears, and calling Hildegardis, took her by the hand, and demanded whither she would forsake the sacrifices of Irminsul, and embrace her father's religion, which was Christian: She answered, she had a thousand, and a thousand times abhorred this superstitious imposture, and that with all her heart she desired to be a Christian. Thereupon the King turning toward Araspus', asked him how this creature had been taken, he relating that she sporting in a wood in some childish manner, a troop of wand'ring Griphons' assailed her, well discovering their aim was at this young virgin, but he having kept her in this storm (as a vessel wherein all the treasures of his master were enclosed) defended her with all his power till such time as oppressed with wounds he was taken with her. He added that she had lived in this miserable place in such languors and distresses as cannot be imagined, expecting the much desired day which should break her fetters, and wipe away these tears.  
Well go to then virgin (said the King) behold the day, which you so long have looked for, is come: But why were you thrust into this miserable dungeon? What mean these chains, and burning pile you spoke of even now? The generous Lady (almost) forgetting her own happiness, faithfully to assist her dear Ischyrion; related with an attractive grace all that which had passed, as well in the person of jacinthus, as in the combat of Lions and Bears, extolling as much as she could, the rare prowess of these two gentlemen: Then she added the advice she took to free them, the accident which befell her in this difficult affair, her imprisonment, her condemnation, and the desperate state of her fortune. Here the Father embracing her again, long time wept over her, saying, (My poor daughter) It is well you are pulled out of the paws of Wolves, and I pray what had now become of you without the King's protection?  
But Hildegardis amongst these notable occurrents ever bearing her dearest Ischyrion in mind, urged Charlemaigne, saying, (Sir) my father is still possessed but of the one half of me, whilst this noble gentleman is in fetters. Be your Majesty pleased to finish what you so prosperously have begun. Forthwith the King caused Ischyrion and Faustine to be fetched, 
Ischyrions' gratitude.  commanding their chains to be taken off. Ischyrion feeling himself unfettered, lifted his hands to Heaven, and said, Now is the time (oh Heavens) I render you thanks, that I once again have my hands at liberty to die in some battle, if you shall please to deign me this favour: we at the least so far as I perceive have escaped from these bloody sacrifices, where we were to lose our lives, not illustrating our deaths with one ray of honour: but now if we needs must make an end, we will conclude on the theatre of Kings in some glorious piece of service.  
Charlemaigne hearing this young Eaglet speak with so much generosity, enquired his name, race, employment, course, and progress of life: But he making a low obeisance, said to the King,  
(Sir) I beseech your Majesty to excuse me, if I give you not upon this question that full satisfaction I could wish, For fortune hath created me an imperfect man, without Father, or Mother, kindred, allies, Country, house; or riches, casting me as an abortive of the sea, risen out of the waves to arrive on some unknown shore. All I can say of my extraction, is, that I was taken away in so tender years, that I could not have any knowledge either of myself, or mine.  
It only was told me, that Pirates stealing me away from I know not what Country came to east anchor in a a part of Africa, where they were so hotly assailed that one of their vessels was left behind, in which I was, and every one running hastily to the pillage of this booty, the shepherds sought also to have their share in it, whereof one of them seeing me, whither moved with compassion, or whither he thought me a child of some good family, and that one day restoring me, he might gain somewhat by it, he resolved to lay hold on me, and bred me up with his son Faustine, here present.  
We both grew up under his wings, like two young Ashes, planted by the favour of Heaven near a river's side; and although I had then no other opinion of myself, but that I was the son of Thoas, my foster-father; yet being among little Country boys of my condition, I played the Prince, and was infinitely delighted to practise wars, and combats, wherein I almost everhad the upper hand, from whence it came to pass the name of Ischyrion was given me, which is a tight of valour, and glory.  
The shepherd Thoas loved me tenderly, as his own son, and plainly perceiving I was not borne to rest in sheep-coats all my life; Being now upon the degrees of an age more vigorous, he took me apart, and said,  
My dear Ischyrion, I must now at this time unsold a secret unto you, which I have hitherto been willing to conceal from you, fearing lest the greatness of your courage might prove your ruin in these greener years; but now when at this present you are come to more maturity, and strength, I would have you know you are no son of mine; I found you in a ship of Pirates, and some Mariners did secretly whisper, you were stolen away from a certain port, and that your Father was a great Prince, whereof I could never learn any further. Perhaps your good stars will show you more, I only entreat you to take care of your person, which shall be most dear to me whilst I live, and if you one day arrive to any fortune worthy yourself, forget not your poor foster-father: not (son) that I beg aught of your abilities; for God hath afforded us contentments in our little Cottage, but much it shall please me to be continued in your remembrance, as one who greatly have desired to breed you well, and if any thing were defective in your education, excuse our poverty, Heaven hath created 〈◊〉 such as you see, full of good will, though slender in fortune, and means.  
This discourse drew tears from me, and so far penetrated my heart, that in few days, I resolved to travel throughout the world, and inquire out my birth. But Faustin (knowing what passed) prayed me by all that I held most precious, not to forsake him, but to make him the companion of all my dangers, which was the cause I besought his Father, to grant it me, which he assented unto, although the Mother very much opposed it.  
Since, we continually have lived together, as one soul divided into two bodies. 
True laws of Amity.  For our amity having taken root in a mutual temperature, and great correspondence of humours hath been maintained with a perpetual familiarity arriving to that height, that neither death, nor hell is of power to separate us. Good, and ill have ever been common between us, daily we obliged one another by all the ways of friendly offices. There was never any thing secret between us, both our hearts, and breasts were enter changeably transparent.  
Dissimulation, and contradiction could no more approach the sincerity of our love, than serpents the blossom of the Vine. Nor was there in so many years as we lived together the least impression of inconstancy, distaste, or coldness in our affections, but we loved with the same ferver, as if we daily began, never to end.  
When we had traveled over some Proninces of Africa, we passed into Asia; and from Asia are come into Europe, where we have borne Arms against the Saracens, and every where have opposed Monsters, Pirates, Robbers, wildbeasts, trampling under foot those plagues, borne to afflict Mortals.  
Finally, we have here been stayed by a most unworthy treason, as your Majesty hath understood by the discourse made unto you; I verily think, good fortune now presents herself unto us, and that we here shall find, what is ●●ine to search in any other part of the world.  
The King well satisfied to hear this whole narration, asked him, whither whilst he was in the Pirat-ship, any mark were upon him, which might one day discover his birth. Thereupon he drew forth a little jewel, that had been found about his neck, and which Thoas having faithfully kept, restored him at his departure. The King taking it into his hand to see what it was, perceived many out of our iosity lifted up their heads, and cast their eyes upon it, and among others Clodoaldus, who said in his heart. Ah, what if the destinies be pleased, I this day recover all my losses, good haps sometimes comes by heaps, as well as bad. The God whom I now worship, is much greater than all my desires. As he paused on this imagination, and came so near as he could; Behold (saith Charlemaigne a very rich jewel) I here among other things discover an Agate, which beareth two javelins crossed one over another. At these words Clodoaldus fetched a deep sigh, and said (Sir) these are my Arms from all antiquity; thereupon his speech was stopped by the deep resentments of his heart, yet still his voice resisted the obstacles of passion, and said, Oh God what meaneth this? my heart is so assailed with hope and fear, that it forgetteth whither it be a heart, or no, (Tears) stay a while, till I behold this Agate. The king having showed it him, he stood a good space without speaking one word, rather resembling a statue of Marble, than a man; but when he came again to himself, he could not say any thing but with a confused voice, This jewel comes from my house, it is my son, I am his Father. Ischyrion, Hildegardis, jacinthus were on the other partall in an ecstasy, as if they had been transported into Heaven, and through all the assembly there was a marvelous silence: when Clodoaldus, recovering speech with some more readiness, said to the King,  
(Sir) It is strange, that the male Children of our Race, at least the eldest, bare on their bodies these javelins engraven by a natural character. As for myself I have it on mine arm which here behold, and I well remember, my son had it on his right shoulder: I humbly beseech your Majesty, that part of his body may be discovered, which was speedily done, and the Father acknowledging the mark, stooped down to kiss his son's shoulder, saying, it is my son Clodoaldus, at the same time, Hildegardis and jacinthus likewise fell upon him, and all spoke together by embracements, sighs, and tears of joy, unable to utter a word. The King had much a do to express himself, so much admiration possessed him, when lifting up his eyes to Heaven he said, Behold most secret passages of the divine providence.  
In the end, this happy Father beginning to come out of his ecstasy, said to his son Clodoaldus, oh my son, oh my pleasing light! now is the time when the eclipse of so many years hath suffered you to appear in your brightest lustre; I verily thought the waves of the sea had swallowed you, for which cause I erected a Tomb unto you on the shore, (the monument of my unhappiness, and title of my sorrows). How often did I moisten it with my tears? How often did I strew it with flowers? I likewise planted Cypresses, and other trees, on the barks whereof I wrote my disasters, and complaints; I took delight to see them grow to the proportion of the plant's increase. When I beheld any Tempest arise on the Sea, I said to the Nymphs, appease (a little I beseech you) these winds and storms, keep my young Clodoaldus in peace; I know he hath no Tomb, make him a hearse of the Crystals of these waves; It seemed to me the Sea understood my grief, and took pleasure to swell with my tears: It seemed the rocks lamented my dolours, to echo them again to ships, and sailors: and now where are my sorrows, and torments? Children, you to day are borne. To day properly I begin to be a Father: To which Ischyrion, who had hitherto been wholly absorbed in a deep rapture replied.  
Most dear Father, with how many travels do I on this day purchase the right to call you by that excellent title? & by how many wand'ring paths, and tracks have I found out the right way? Yet notwithstanding there is not any thing done, nor shall I ever be pleased, till I satisfy the estimation you have made of me, avowing me for your son in the presence of the King, and all his Court. Then casting himself about the neck of his sister Hildegardis, and his brother jacinthus, he embraced them with openness of heart, and profusion of love, which seemed as if it would have dissolved the three souls, and make them evaporate into affection. He said ah! it was a great chance the altar of Irminsul had not been moistened with the blood of three. Let us give thanks to the Christian's God, who by the victorious hand of this Monarch, hath vindicated us from the gates of hell.  
Whilst he was saying this, the Father prostrated himself again with them at the feet of Charlemaigne, and spoke thus, (Sir) you this day have created a family, giving it being; and the perfections which attend it. If the Father and his children gain one day the honour to bear your ensigns, they shall fly from one pole to another like Eagles, and never pretend to any honour in the world, but to obey your commands, To which the King answered; That, man was but a little vein of water, that, God was the source of Essences, and goodness, to whom we ought to render immortal honours. And saying this, He commanded them to honour the Cross, and invited them all to the destruction of Idols, which was performed with unspeakable alacrity, Heaven so favouring this design, that as the History expressly telleth, miraculous crosses were seen on the clothes of those who were employed in this so glorious a work.  
Thus doth God conclude enterprises undertaken for the glory of his Name, and I praise the holy providence, that having begun the design of this poor labour in the beginning of the Victories, which our great Monarch hath gained over his Subjects; I finish it in the accomplishment of his Conquests.  
His voyages, which always seem long to those, who so passionately cherish the honour of his presence, are found in the end very short in respect of the great things which God is pleased to work in so small a time by his victorious hands; the mighty workers of wonders.  
Behold him here returned from the Alpine snows, and scorching heats of the utmost limits of his Kingdom, like to those great mountains which at one, and the same time; bare Winter and Summer, showing himself as invincible in valour, as indefatigable in labour.  
Speak no more of that ancient Timothous, into whose nets fortune cast some silly Towns. The great hand of the God of hosts hath put Provinces, and people (in a moment) into that goodly golden snare of the King's love, and clemency, reducing under obedience all those rebellious places, that opened their eyes to their own tranquillity, which they so many times had shut against reason. This great king peaceful in desires, and warlike of disposition, is become the peacemaker of Europe, plainly discovering, he loveth not war, but to bring forth peace, and that all his intentions have no other aim, but to build up for his subjects the Temple of Repose, so oft cemented with his sweats, and exalted by his arms.  
I here willingly end, not pursuing the events of chaste Hildegardis, or of her brothers, being loath to extend this History beyond those memorials, which have limited me in this design.  
Yet must I (Reader) shutting it up, avow, these so unexpected passages do cause a sweetness to spring in my soul, which I have no power to express. 
The conclusion, and instructions of the History.  I figure unto myself the joys of the last day, that perpetual day, which shall never set; The day mocked at by the wicked, opposed by the Philosopher of Gentilism, not hoped for by misbelievers, and so much desired by the faithful; when this long decrepitness of Ages shall be renewed by fire, when all the elements shall be purified, when this great house of nature going out from the last consumption by fire as from a furnace shall appear more resplendent than ever, to the eyes of its workman.  
What a spectacle to behold the Saviour of the world so long expected, to come upon the chariot of clouds accompanied with so many Saints, and intelligences, to command over the heads of Emperors, who have persecuted his Saints in all the parts of the world! What rejoicing of Angels, what glory of bodies raised again, what City of peace, what kingdoms of the Elect?  
Then shallbe the time when fathers & mothers, who have had the happiness to become of the number of the blessed, shall embrace their Children so much desired, and deplored, not as this Clodoaldus to desire, and bewail them once more again, but to see them for ever triumphant over death in that glorious immortality, which shall cause all our torments to die, to make all our glories survive.  
Then shall be the time when chaste lovers, who have affected each other so entirely in conjugal amities, and who were separated by deaths so dolorous, that they (as it were) forced their eyes to dissolve with their hearts over the Tombs of their dear consorts, shall recover their losses, and shall behold those persons they so much esteemed, encompassed round about with inestimable glory: what embracements then! what profusions of hearts! what entertainments! what discourses! when all that which we shall see of the earth, (we being seated over those vast Temples of stars, lights, and intelligences) shall seem little and unworthy to possess a heart made for eternity.  
There it is (great Countess) where I hope we shall behold that well-beloved, 
To the Lady Countess of S. PAUL  and so worthy to be beloved son of yours; there it is, where we shall see that brave Duke of Frons; sac issuing out out of his Tomb, as out of the enkindled pile of the Phoenix, out of a chariot of glory, from an Altar of immortality. The blood of the most illustrious house of Orleans which ran in his veins, those rays of Majesty which his celestial spirit imprinted on his forehead, that grace of speech which dwelled on his lips, that valour which possessed his heart, that piety which entertained all the powers of his soul, all those gifts of God, which waited on his person, shall be much fairer than ever, since they shall never desist to be fair. The mountain of Gelboa hath taken away from us this jonathas yet mortal; and the mountains of Zion will restore him us, immortal. He hath printed the earth with his courage, and loyalty, with the characters of his blood, voluntarily sacrificing himself for the glory of God, the service of the King, the repose of France, in an age, wherein the most deplored, die; but in a manner whereof none are fit to die, but the most glorious. At this great day, he shall impress on the firmament of lights which shall issue from his body, the excellent beauties of his soul, and shall appear to our eyes more lustrous, than the brightest of stars. Lift up the eyes of hope, and faith above all that is mortal, to behold him now in this state of immortality. Prevent your joys by the stability of your belief. Let weak mothers weep, who think they have enclosed in a Tomb, all they possessed, and confidently take palms, and lilies to crown his image, and honour his ashes, ofttimes repeating this noble saying, which so worthily replenished your lips in the most vehement smarts of your wounds. My God, thou hast broken my fetters, I will sacrifice an host of praise unto thee.  
Let us preserve ourselves wholly pure for this great day. Let us sigh after it in the fervour of so many miseries; Let us anticipate its splendours amongst so much darkness; Let us look upon it through so many obstacles, with an eye mingled with tears, and love.  
And, that we may leave the mind satisfied in these discourses, Take (good Reader) three notable instructions, where in this whole History is concluded.  
The first shallbe upon the subject of these reacknowledgements and Christian accidents, to adore the divine providence with a most humble reverence, to be willing to depend on it in all the parts of our life, to commit all the time to come thereof, to it's direction, and to condemn the vanity of those who are ready to maintain this History was an effect of the stars.  
We have now a days in the World too many spirits ill rectified, 
Horoscopes.  which make no scruple to impute these great vicissitudes to Heavenly constellations, and to appoint the stars to be as the distributors of all the fortunes in the world. These discourses were tolerable among Pagans, borne with a yoke on their necks, under the servitude of Devils; But to see Christians dig into the sepulchers of Gentiles, to draw from thence superstitions, observations, figments, and Chimaeras, how can this be tolerable to those, who bear as much reverence towards Truth, as they have otherwise prudence in their carriage?  
It is not my purpose in this work to combat long against suchlike opinions. 
A signi● Coe●i n●li●e timere quae timent gentes.  I will not enlarge myself upon that Oracle of jeremy, 
Hier. 10. 2.  which saith; The faithful are not to believe stars, and signs of Heaven in that manner as Pagans do, as if they had any superiority over our lives, and fortunes.  
I will not cite the counsel of Braga, 
Concil. Braccarense 1 Tolat. 〈◊〉 Chryst. et Greg. in Math c. 2. Ambr. Hex. l. 4. c. 4.  nor Toledo against the Priscillianists, nor likewise borrow arms from the sixth homily of S. Basil upon Genesis, nor from St. chrysostom, nor St. Gregory the great upon St. Matthew, nor from Eusebius in the book of preparation to the Gospel, 
Sapientia Chald●●o●um Tela araneae in quam si cu●ex inciderit exvere se non potest.  nor from an infinite number of others. I only say with St. Ambrose for instruction of those who shall vouchsafe to read these lines, that the Astrology of these ill composed spirits, and the webs of spiders are two things of like nature, they are fit to entangle flies, not souls well grounded in the sincerity of ancient belief.  
They who undoubtedly promise themselves vain haps from their Horoscopes; & those who deceive them, are so much unfurnished of reason, as disposed to a coldness in Religion. And of this, there are clear pertinent proofs: For first of all, those who deal with setting Horoscopes, as much understand the great Oeconomy of Heaven, and the pretended signification of so many stars, as we know the Canadois, since we find their most knowing masters are (as it were) involved in perpetual contradictions, not upon articles indifferent; but things merely essential, upon principles, as it appeareth by the writings of Ptolemy, Albumazar, Abenezra, Cardan, and others much later. In such sort, that these contradictions destroy all experience which notwithstanding is the only foundation of judiciary Astrology.  
These great Temples of light are now reserved to God, and Angels; the sovereign Creator hath spread over a Cypress of night and darkness, to cast a veil on our curiosity. He who cannot perfectly know the slip of an herb, nor the least little creature which creepeth on the ground, how can he boast not only to understand the courses, and measures of stars, but the most secret impressions, they may have over the objects of this lower world? Moreover, although these stars had power over bodies, over humours, and inclinations, where would their command be over a soul immaterial, created to the image of God, called by the title of glory in the Scripture? And which Tertullian dareth very well term the occupation of the divine spirit, 
Gene. 49. v. 6 Secundum Hebr. Tertul. de resur.  the Queen of the universe, the sister of jesus? Ptolemy the ablest among them, doth not he affirm, 
Carnis. jugenij divini cura magna molitionis Regina, Christi Sor●●  that wise men sway over stars, thinking it unresonable to impute the happiness of life, to the influence of celestial bodies, so to bereave them, the effects of prudence? In the third place, Let us put case the stars govern us, and that according to their divers aspects we may divine upon the chances of men, that we may infer such a child borne under such a constitution of planets, had heretofore such a fortune: and therefore the other which followeth in his birth the same tracks, shall have the same hap. I demand what means have they to establish this Maxim, and to make a science in so great uncertainty, since those stars never return again to the same point, or if they do return, it willbe in the revolution of almost innumerable ages, which no man hath seen, not ever shall? It may be said, the planets finish their courses in a very small number of years, which is the cause we may the more easily observe them, but who will dare to affirm the planets alone have part in my nativity, and that so many other unknown stars are idle in Heaven; without having any influence upon mortal things? This is it which Seneca condemned in the Astrologers of his time. They confine us (saith he) to a very slender quantity of stars, and see not that all these great celestial bodies which are over our heads, are able to make great mutations.  
In the end, who knows not that according to S. Augustine's reason, the motion of Heaven, is so swift, that to go about to write down the good hap of man in this great book, is to engrave characters on the water? Experience is exposed to these reasons: Some predictions of Astrologers are produced, which are said to have been true, and it is no wonder, seeing the number of their truths being so small, it will be no very hard matter to reckon them, but he that would sum the lies and impostures, may equal them with the sands of the sea.  
Well now I ask, if so many wits who labour to turn names, and make Anagrams sometimes by chance, happen right, as he who found upon the name of one Andrè Paion Pendis a Rion, that which afterward happened unto him, must we conclude thereupon that the skill of Anagrams is divine and infallible? Every good judgement will hold this proposition ridiculous, and who sees not that Astrologers confounding stars, times, and celestial houses, make of our lives, that, which Anagrammatists do with our names, shall we then believe them? The Arabian Albumazar held as an Oracle of learning amongst them; having once attributed the advancement of Christianity to the good concurrence of constellations, went about out of madness to take the measure of its progresses, to which God hath appointed no limits: He left in writing two most notable falsehoods upon this point, the first whereof is, that after the revolution of three ages, changes of Empires should be made in the world, as for example (saith he) three hundred years after Alexander the great, Arelazor advanced himself who conquered the Persians, which is most untrue, and never heard of through all histories. He proceedeth and saith, that three hundred years after this Arelazor, Christ the Messias is borne, which by his account should have been six hundred years after Alexander, although according to the supputation of the most understanding, this Monarch lived, but three hundred and fifty years before him. But let us pass over this Parachronisme, the same man addeth, that according to the course of stars, he found Christian religion should continue, a thousand and four hundred years, and (God be thanked) it hath already exceeded those, more than two hundred, and shall last to the world's end. Who can endure these lies, and impieties, if he hath not abjured verity▪ and piety, to become a slave to jupiter and Saturn.  
Great ones should at the least have regard to the experience of so many Princes, who following the Maxims of judicial Astrology, led a timorous, and painful life, which they concluded in most tragical events▪ The Pharao's of Egypt, who were perpetually bend upon Horoscopes, and caused children to be slain whose Ascendants imported predictions of sceptres and crowns, were destroyed by the omnipotent hand of God. The Tiberiuses and Dioclesian's, who were so happy among Astrologers, 
Cael. Rod. Nicatas. Cardan▪ Augustin. de doctrina Christiana.  have been unhappy in their Empires, wherein they lived as Lions, ruddy with blood, and fettered with many passions. Manuel Comnenus became by these ways suspicious, 
Nugatoria, et noxia superstitio, ex quadam pestifera societate hominum, et daemonum.  and cruel. Branas' was taken by Isaacius Angelus, Peter of Castille miserably deprived of sceptre, and life. And Lewis Sforza who did all by the direction of a Mathematician, was vanquished, despoiled, and put into an iron cage.  
Let us then say with St. Augustine that all this superstition is not only vain▪ 
Instruction concerning amity.  but pernicious, and that there is some appearance it is sprung from a wicked alliance between men and devils.  
The second lesson shall be, well to purify your amities, for as those persons whom we have represented unto you, loving one another very chastely, yea with in the bonds of love purely humane, have in the end reaped much contentment, and glory from their charitable offices: So there is no doubt but that amity elevated by a divine motive, beside, that it is one of the most delicious charms of humane life, must of necessity be of much merit before the divine Majesty.  
Verily, we affirm those ancients saw much, when they said love was a desire of immortality; For every creature necessarily loveth its Being, which is the foundation of all good and well-being, which alone maketh Being to be desired, and the ever Being, which is the accomplishment of well being. But as each thing created proceeding from nothing, tendeth insensibly to nothing, and cannot have from its stock this perpetual Being, it seeks to revive, and produce itself it some kind of immortality by the means of love, which makes alliances, and productions in all nature.  
But the desire of a brutish immortality, is a thing very low, and abject in comparison of the conditions of the spirit, which look towards another life, another state, above all the ways of nature.  
How much think we, do our souls (which are noble, intelligent, and divine) desire not simply to be immortallized; for they already are immortal, but to be eternised in a fullness of liberty by the help of love, which maketh us live in the thing we love.  
These poor souls naturally desirous of eternity, tie themselves by love to many objects, to find out the contentment they pursue; but, as all creatures are necessitous, they starve, and deceive them, teaching them in the end by their proper hunger, and deceit, that there is but one only means to make them happy, and eternal, which is to enter into the heart and love of a Being supreme, & independent. Notwithstanding God though invisible, traceth on the lights of the Heavens, on the enamel of flowers, on the crystal of fountains, and upon so many other creatures, Beauties, and Virtues, which are visible characters of his divinity, and if we learn to use holy, the blessings he poureth upon essence created to apply them wholly to the essence increate, we very soon shall arrive to the perfection of love.  
But in stead of following these paths which the Saints tracked out unto us, the most part of men, brutish of sense, and benumbed in Reason shut up the majesty of love, in a caitiff, and miserable passion, wherein they commit as great a crime, as those Egyptian Idolaters, who lodged their Divinities in the bodies of Rats, and rearmice. The love which now adays bears sway in the world with so much fury, is the house of storms, a sweet poison, a golden snare, a pleasing cutthroat, an ungoverned fever, a perpetual folly, A vertigo, a loss of wit, which having rendered man unprofitable to all things, maketh him unable for love itself: It entereth into the heart, as the Indian Rat into the belly of the Crocodile, where after it hath left impressions of qualities most malign, and infectious, it parcheth up all the flowers of it, it vilifieth all that which is generous, and perverteth what is Religious. What man is there who (as yet) having some little wisdom, and understanding, would make himself a slave to such a passion, to deliver his soul over to sin, his body to infection, his reputation to opprobry, and his life to a perpetual bondage?  
If we must love, (as one cannot live without it) let us go to this chaste love, the altar whereof always pure, ever burning, is supported by four Columns, which are Intention, Discretion, Faith, and Patience: Intention, that one may love to the honour of God, and have an object, wherein virtue may be exercised: Discretion, that amities may be guided, and contained in duty and decorum: Faith, that promises may be kept, secrets, and rights of amity, inviolably observed: Patience, that one may constantly persevere in loving, notwithstanding all oppositions which may interpose to dissolve this union.  
But when shall we find these qualities in the amities of the world? Is not intention effeminate, and mercenary, discretion inconsiderate, fidelity most unconstant, patience uncertain? There needeth but one word ill understood, but a cold countenance, but an ill tale, but a bad interest, to break amities that were thought most strong, wherein they plainly show themselves to have been never what they profess, since they so soon desist, to be what they protested.  
If we speak of amities between sex, and sex, and that in those we observe any to be most pure, and ardent, as some such may be found, they are Angels, which exeecise it in mortal flesh, and howsoever the matter goes the approaches unto them, are ever fearful, since virtues themselves (as said St. Austin) cannot be loved without danger.  
The ancients believed women by their conversation had transformed their gods into beasts, to teach us, men might therein become something worse, and that there was not any sanctity so strong, which had not ever in these amities a slippery foot; if it took not the fear of God, and discretion for companions. If we consider the amities of youth among the same sex they are for the most part inconstant, inconsiderate, without weight, without reason, without measure: They often begin by chance, proceed upon slights, and shift, and conclude upon neglect. If they be amities of men tied to estates, fortunes, and conditions of the world, they all reflect upon their own interests, and have not that spirit of community, which is the soul of good will.  
Finally all worldly loves resemble the statue of the god Moloch, which had outwardly goodly semblances, and inwardly emptiness, and flames; how pleasing; and gentile soever they seem exteriorly, they are hollow within; they are burning, troublesome, and having possessed a heart, leave it nothing but smoke, and bark. Let us then learn the love of God, and in God, and for God, deriving our affections from Heaven, and perpetually making them reascend to their source.  
In the end (for a third consideration) strive by imitation of our great Charles to destroy Idols, not of Temples, but of hearts, to render that glory to the true God which creatures usurp, by defiling with such baseness, that, which they stole away with so unbounded arrogance.  
That gross Idolatry which set gods on altars, which we now would take for Monsters, is no longer in vogue of this world wherein we live, but another is slipped into the place thereof much more subtle, and spiritual, which maketh men and women, who live in some eminence of greatness, to adore riches, beauty, and other gifts, much esteemed by the world.  
All is full of idolaters, in the secular life, all is replenished with flatterers, who reverence the fortune of great ones, and speak of them in so bold terms, that after they have left shame, they put themselves in hazard to loose Religion. A Lord, or Lady, is not now adays praised if we say not, It is a creature to be adored. It is a Divinity sent on earth to make itself known, and beloved in mortal members, that its spirit begins, where, that, of the most supreme intelligencies ends; that it is the prime of faces so renowned amongst the Hebrews, That it hath nothing common with others, but birth, and death. That there needs the life of a Phoenix, to make up such another masterpiece, and such like vain compliments, intolerable even to those who are most greedy of applauses.  
Is it not to fill the world with idols thus to proceed? and to make cannonizations grounded upon Capritches of a giddy spirit, who desire to make the dreams of lovers to pass into Maxims of verity?  
Let us learn to look on all the greatnesses of the world, as things mortal, and on all these images of vanity as gliding shadows, which have nothing solid in them. Let us look on them, as eggs, which make a fair show outwardly, but have ofttimes an Aspic within: Let us look on them as enchanted apples, which invite all the world to taste, and poison all that eat them. Let us look on them as those pieces of Tapestry, which on the best side show countries and people, and on the back side, seams, stitches, knots, and ugly shapes.  
When we see some prosperity which smileth on us, let us think it resembles those Indian reeds, which grow not without knots, and windings.  
If we behold some good in the creature, let us presently lift up our eyes to the Creator, and give thanks to this spirit of lights, this most pure Act, this intelligible sphere, fountain of Ideas, source of Essences, the chief of beauties, to whom I consecreate my heart, and pen in this little piece, beseeching him to continue his blessings over my designs, and works. * ⁎ *  
FINIS.