A SWEET AND DEVOUTE SERMON OF HOLY saint Cyprian of mortality of man. The rules of a Christian life made by Picus earl of Mirandula, both translated into english by sir Thomas Elyot knight.  
LONDINI IN AEDIBUS. THO. BERTHELETI.   

Preface. ¶ To my right worshipful sister dame Suzan Kyngestone.  
THe circumspect person, which is accustomed one time in the year, to be vexed with fever, Catarrh, or like sickness, preventeth that time by expulsing the matter, which mought be occasion of such desseases, and studieth to reduce the body into such temperance, and so to preserve it, as the said matter shall not be augmented, whereby mought ensue any detriment: Like industry, or rather much more, aught to be used, good Sister, of every reasonable creature, as well against the most certain sickness and final dissolution of nature called corporal death, as also against all worldly vexations and troubles, called the toys of fortune, or the cranks of the world: considering that of any of them neither the time can be known, when they shall happen, nor assured remedy may be founden for to repel them, only a pure and constant faith, having thereto joined wisdom and patience, may sustain their assaults, and strongly resist them. As it is excellently declared and taught by the holy doctor and martyr saint Cyprian● in a sermon which he made to the people of Africa, where he was bishop, in the time when ●here was continual persecution of paynims, and also mortality by general pestilence. which sermone when I had ones ꝑ used in reading, I liked so well, that I desired that all other persons mought understand it. Remembering that many there be (which I doubt not) are as negligent as I in considering those sundry calamities, not withstanding that they have beholden men and women of every estate, which have died either before that they looked for death, or in some other wise than they vouched safe, or else forsaken of fortune have lived in poverty. Wherefore as well for their instruction as mine, how we may be always prepared against those natural and worldly afflictions, I have translated this little book: not supersticiouselye following the letter, which is verily elegante, and therefore the harder to translate into our language, but keeping the sentence and intent of the Autour I have attempted (not with little study) to reduce into english the right phrase or form of speaking, used in this treatise, which I have dedicate and sent unto you for a token: that ye shall perceive, that I do not forgeat you: and that I do unfeignedly love you, not only for our alliance, but also moche more for your perseverance in virtue & work of true faith, praying you to communicate it with our two sisters religious Dorothy & Alianour, and to join in your prayers to god for me, that I may be constant in his service, and perform well such other work as been in my hands only to his honour and glory.  
¶ I have added hereto a little treatise, but wonderful fruitful, made by the virtuous & noble prince Iohn Picus Earl of Mirandula, who in abundance of learning & grace incomparably excelled all other in his time and sense. whose picture I would to god were in all noble men's Chambers, and his grace and virtues in their souls and manners. Heartily far ye well. At london the first day of july, the year of our lord god 1534.   

The sermon of holy saint Cyprian, of mortality of man.  
RIGHT well beloved friends, all be it that many of you, have your minds entire & perfect, the faith stable, and the soul devout: not being moved with the hugeness of this present mortality, but like to a puissant & steadfast rock rather do break the troublous assaults of this world, and the violente floods of this present time, the soul herself not being broken ne overcome with any temptations, but only proved. nevertheless for as much as I do consider to be in the multitude divers which either by waykenes of courage, or by smallness of faith, or by sweetness of the life of this world, or by the delicateness of their kind, or (that which is a more heavy thing) being deceived in the opinion of truth, do not stand fast ne set forth the divine and invincible might of their stomachs. I mought no lengre dissemble that matter, ne retain it in silence, but that as far forth as the meanness of my learning or wit mought extend I would declare the doctrine of Christ by a sermone conceived & lifely expressed, to the intent that the sloth and dullness of delicate minds moughe be reform. And also that he, which hath all ready professed to be the sernaunte of Christ, may hereafter be deemed worthy of Christ, & thereto accepted. verily good friends, he that fighteth for god, & being in the celestial camp doth hope on thing is that be godly, ought to know well himself, to the intent that in the tempests and storms of this world, there be in us no dread or fearfulness, sense almighty god hath afore warned, that such things should happen. Instructing and teaching us by his own mouth with a provident exhortation, and therewith preparing and comforting the people of his church to the patient sufferance of things to come, wherein he prophesied and declared unto us, that battle, famine, earthquakes, and pestilence should arise in sundry contrayes and places. And to the intent that no sudden dread, or fear of strange things anoyenge us, should in any wise oppress or a bash us, he told us before, that toward the end of the world, adversities and troubles should more and more be increased. Now behold, all that which he spoke of hath happened, and is come among us. And sith that is now happened, which was before spoken of, there shall also now ensue all that which was promised, our lord himself promising and saying: 
Luc. 21.  What time ye shall see all these things come to pass, than be you sure that the kingdom of heaven is at hand. The kingdom of heaven good friends beginneth now to approach. The reward of life, and the comfort of health everlasting, perpetual gladness, and the possession of Paradyse, which before we had lost, now the world passing away, become & at hand: even now after things earthly do succeed that which is heavenly, after small things, great things and precious: after things transitory, things eternal or everlasting. What time is it now to be sad? Or who among these troubles will be timorus or sorrowful: but only he in whom lacketh booth faith and hope? for he only feareth death, which will not go unto Christ, and he which will not go unto Christ, is he which doth not believe, that he now beginneth to reign with Christ. It is written, The just man liveth by faith: 
Ro. 1.  If thou be a just man, thou livest by faith. If thou believest truly in god, coming to Christ, and being sure of his promise, why dost not thou run and embrace Christ now thou art called? Why dost not thou thank god and rejoice, that thou art out of the divilles' danger.  
¶ The just man simeon, who verily was a good and a just man, and kept the commandments of god full of faith, when answer was made unto him from almighty god, that he should not die until he had seen Christ: when Christ being ababe came with his mother into the Temple, he in spirit knew, that Christ was now borne, of whose coming he was before warned. And when he beheld him, he knew that he himself should shortly after depart from this world: wherefore being joyful of death that approchid, and being sure of his soon sending for, he took the blessed babe in his arms, and with praises & thanks unto god, he said with a loud voice. 
Luc. 2.  Now good lord thou wilt licence thy seruance to depart from this mortal life in peace according to the word that thou sendest me. For now mine eyen have behold thy provision of remedy that thou haste prepared in the sight of all people. As who saith proving and witnessing also, that then peace was comen to the servants of god: and that then was a peaceable quietness. When we being drawn out of the storms of this world desire to come to the haven of perpetual surety, and also when death being from us excluded, we attain to immortality or life everlasting. That is our peace, that is our sure tranquillity, that is our steadfast, our firm, & perpetual surety. Furthermore what else do we in this world: but fight against the devil daily in battle, and against his waypon and ordinance make resistance with continual conflicts? 
enemies of man●  we strive daily with avarice, with lechery, with wrath, with Ambition, we have a busy & painful wrestling, with carnal vices and worldly delectations. The mind of man is besieged and all about compassed and assaulted with sin, and hardly is matched on all parts, and may uneath resist and defend him from all. For if he overthrow Avarice, than sterteth up lechery: If lechery be oppressed, ambition cometh in her place: & although ambition be neglected, yet wrath will exasperate, pride inflatith, drunkenness allureth, envy breaketh concord, and by the same is friendship dissolved. Thou art constrained to curse, which the law of god doth prohibit: Thou art compelled to swear, which is unleeful. These persecutions thy mind daily doth suffer, with these many perils thy stomach is vexed: And yet dost thou delight to tarry long here among the sword of people malicious, when rather thou shouldest covayte and desire (death setting the forward) to haste the toward Christ, 
joan. 16.  he saying to us in his doctrine: 
joan. 16.  I tell you verily, ye shall both weep and wail, but the world shall rejoice and be merry: ye sha● be heavy and sorowefulle, but your heaviness shallbe turned into mirth. Now who will not make haste to come where he shall be merry? who will not wish to lack alway heaviness? But at what time our sorrow shall be turned to mirth, our lord himself declareth, saying: I shall see you again, 
I●●●. 16.  & your hearts shall rejoice, and that gladness shall no man take from you. Wherefore sith to see Christ is perfect rejoicing: and our gladness may not be without beholding of him, what blindness of mind yea what madness were it to love the vexations, pains, and continual sorrows of this present world: And not rather to make all speedy diligence to come to the joys, which may never be taken from thee? This doth happen dear friends by cause that faith lacketh: for no man doth believe that such things shall come, which almighty god, who ever is true, hath all ready promised, whose word is eternal, and to them that believe, alway sure and constant.  
¶ If an honourable man and of great gravity did promise the any thing, thou wouldest trust him, and wouldest not think to be deceived of him, whom thou knewest to be as well in word as in deed substantial and steadfast. But now all mighty god talkith with the in his scripture, and thou as false and disloyal dost flitter in a mind mistrustefull and wavering. God hath promised to the when thou shalt depart from this world, immortality and life everlasting. And yet not withstanding thou doubtest: that is as much to say, as thou knowest not god. And also thou willingly offendest christ the master of all them that believe, with the sin of incredulity or lack of believe, and that thou being constitute and admitted in to the church of god haste not faith in the house of faith. How moche the departing from this world shall be to thy profit Christ himself master of our profit and health doth declare, where he saith to his disciples, which sorrowed by cause he told them that he would departed. If ye loved me, ye would rejoice, 
Io. 14  for as much as I go to my father. Thereby teaching and declaring unto us, that when they whom we do most favour or love, do depart out of this world, we should rather be glad than sorry. Which thing the blessed appostole remembering saith in his epistle: 
Phil. 1  My living is Christ, & death is to me gain and advantage. accounting the greatest gain not to be tangled in the snares of this world, not to be subject to sin or carnal vices: And being delivered from troublous vexations, and from the venomous teeth of the devil, to depart (Christ calling us) to the joy of health everlasting.  
But there be some men, which be grieved for as much as this trouble vexeth us, equally as much as the infidels. As it were that a christian man believeth, to that intent only, that he would be free from the touch of all grief and disease, and enjoy this world prosperously. Some be offended for as much as mortality is to us with other in common. What thing, I pray you, have not we with other in common, as long as this common carnalytie remaineth according to the ordinance of our first nativity? As long as we be here in this world, we be joined together with all man kind inequality of fleshly substance: but in spirit we be separate. Therefore until this corruptible matter be with incorruption endued, and this mortal substance do receive immortality, and this spirit do bring us unto god our father, what so ever incommodities do belong to this carnal body, they be to us with mankind in common. For like as when with cold blasts (which do the cause barrenness) the earth is (as it were) fasting and without food, hunger doth except no man. And when a city is won with enemies, by captivity all thing is wasted. And when fair wether restraineth showers, it is but one drought unto all men. And when a ship is all to rend on a rock, the wreck is common to all them, which be in it: Also the pain of the eyen, violence of fevers, and disseasis of all other members be to us with all other in common, as long as this common body is borne about in the world. More over a christian man believing by any law or condition, let him know and remember that he must travail more in this world than any other, for as much as it pertaineth to him to wrestle with the devil, with greater resistance. And that to do he is warned and taught by holy scripture, saying: 
Eccl. 2,  My son which ghost to the service of god, stand fast in justice and dread, and prepare thy soul to receive temptation. And in an other place. Suffer both in grief and in fear, and have patience in thine humility, for as well gold as silver be tried with fire. In this wise job, 
job. 1.  after the loss of his goods, and death of his children, being tormented with painful sores and biting of worms, was not vanquished, but only proved: who in his pains and afflictions, declaring the patience of his devout mind, said as followeth: 
job. 1.  Naked I came from the womb of my mother, and naked I shall return to the earth, our lord gave it to me, and our lord hath taken it from me, as to our lord it best seemeth, so is it happened: blessed be the name of our lord. And when his wife would have persuaded him, that as if he were by the violence of pain out of patience, he should with a grudging and disdaynouse voice speak some thing against almighty god, he answered unto her and said: Thou spekiste like one of the lewd or foolish women. 
job. 2.  If we have received goods of the hands of our lord, why shall not we than suffer evils patiently? In all those things which happened to job, he never offended with his lips in the sight of our lord. And therefore our lord doth witness thus of him saying to Satan: Haste thou taken good heed of my servant job? there is none in the world like to him: A man without grudging, the very true worssyppar of god almighty.  
¶ Also Toby after his honourable work, and the manifold and famous commendations of his deeds of mercy, he was stricken with blindness, and notwithstanding he dreading and blessing almighty god in all adversities, finally by that bodily detriment he increased to perpetual praise: not withstanding that his wife, willing to abuse him, tempted him, in this wise saying: where been thy work of mercy become? 
Tob 2.  Lo now what thou sufferest. But Thobias being constant and steadfast, and also armed with true faith, whereby he suffered vexations and griefs, yielded not to the temptation of his frail wife, but moche rather with greater patience deserved the favour of god. And therefore he was afterward of Raphael the angel commended, who said to him these words. To publish and confess the work of almighty god it is honourable. For when thou and Sara thy sons wife prayed, I offered the remembrance of your prayer in the presence of the clearness of almighty god, since thou haste buried them, which died openly, and hast not forborn to rise and leave thy dynar, and gone thy way and buried the deed: I am sent to prove the. And in an other place the same angel saith: God hath sent me to heal the and Sara thy sons wife, I am raphael one of the seven angels, which be present and conversant before the clearness of god almighty.  
¶ This manner of sufferance is alway in good men. This lesson the holy apostles kept according to god's commandment, not to murmur in adversity, but what so ever hapnith in this world, to take it patiently, considering that the jews offended by murmouring often times against god, as our lord himself witnesseth in the book named Numeri, saying: 
Nu. 20●  Let them leave their murmouring, and they shall not die. truly dear brethren we ought not to mumur or grudge in adversities, but to suffer strongly and patiently all that shall happen unto us, since it is written: 
Psal. 50●  The spirit that is troubled is a sacrifice to god. For the heart which is contrite & made humble, god never despiseth. Also the holy ghost by Moses in the book of Deutromy warnith the saying: 
Deut. 8.  Thy lord god shall vex thee, and send to the scar●cite: And than it shall be known in thy heart, if thou shalt keep well his commandments or no. And again, your lord god tempteth you, that he may know if ye do love your lord god with all your heart & with all your soul. For so was god pleased with Abraham, 
Gen. 22.  who to please god neither feared to lose his son, nor yet refused to slay him. But thou what so ever thou art, that mayst not suffer the loss of thy son taken from thee, either by the law, or by chance of mortality: what wouldest thou do, if thou were commanded to slay him? The fear of god & faith should make the ready to sustain all thing. Admit that thou haste loss of thy goods, or that thou be cruelly vexed with sickness of thy members continually: or that thou be despoiled by the death of thy wife, thy children, or thy most dear friends and companions. Let not these be to the any displeasures, but rather battle against worldly affections, ne let them not break or make wayker the faith of Christ, but rather let them declare in that debate thy virtue or puissance: since all violence of evils, which be present are to be had in contempt upon trust of good things, which shall happen hereafter. For except war go before, there may be no victory. But when after battle joined there ensueth victory, than to the vaynquishours is given the garland. semblably in a tempest a good master is known, & the soldier in battle is proved. Boasting out of peril is pleasant, but resistance in adversity is the trial of truth. The tree which with a deep root standeth fast in the ground, is not moved with every puff of wind that bloweth. Also the ship which is well couched together with a strong frame, though she be often hit with the waves, yet is she not bouged. And when the corn is threshed in the barn, the sound and strong grain continueth the winds, while the chaff is blown about with every light blast. So the Apostole Paul after his wreck on the se, after his whippings, after sundry and grievous torments sustained in his body, he doth not say, that he was vexed or troubled, but that by those adversities he was amended: as he would say, that the more grievously that he was troubled, the more surely was he than proved. 
2. Cor. 12.  There is given to me (saith he) a prick in my flesh, a messenger of the devil, which continually striketh me to the intent that I shall not be extolled in mind. Wherefore thrice I desired god, that I mought be thereof delivered. And he answered me: Content the with my grace. For in infirmity virtue is tried.  
Therefore when we be vexed either with infirmity, feebleness, or any adversity, than is our virtue proved: than our faith, if it abide and be constant, is crowned, according as it is written: 
Eccl. 27.  The fornaise trieth the pottars vessel, and temptation of trouble trieth men that be good. Between us christian men and other, ●he only diversity is, that they in adversity do grudge and complain, And us christian people adversity may not call a way from the truth of virtue and faith: but doth corroborat or strength us in the grief, that we suffer. That the belly resolved with fluxes expulsethe by the bowels bodily strength: or that the superfluos heat engendered in the marrow of our bones, inflameth out by blisters in our cheeks: that our bowels be shaken with continual vomyttes: that with abundance of blood our eyen do burn in our heeds: that some men's feet and other members putrefied be cut of or rotten: that by loss of members or other harm taken by sickness either our going is feebled, or our hearing is stopped, or our sight is perished: all this profiteth to the doctrine of faith. And to resist with the powars of an immovable mind against so many assaults of destruction and death. what valyantenesse of courage is it, ye and what honour to stand bolt upprighte among the ruins of man kind, and not to lie prostrate with them, which hope not in god? We therefore must rather rejoice, & take in good worth the reward of the time: that while we do constantly declare our faith, & by sustaining of labour do approach unto Christ: by Christ's straits passage, we may receive by his judgement the reward of life, which faith doth require. Let him hardily fear, that not being regenerate by water and the holy ghost, is committed to the terrible fires of hell: Let him fear that is reckoned no partner of the cross & passion of Christ: Let him also fere which from this carnal death, shall pass to the second death: & let him fear, whom once departed out of this world, everlasting fire shall torment with pains continual: Finally let him be afeard, unto whom by long tarrying here this one thing availeth, that his torments & wailings be in the mean time put of or differred. Many of our numbered do die in this mortality, that is as who saith, many of our numbered be out of this world delivered. Forsooth this mortality like wise as to the jews and paynims it is a pestilence: so to the servants of god it is a wholesome departing. What if good men without any diversity do die with the evil men: there is no cause, that ye should therefore think that death is commune to good men with them that be ill. For good men be called to joy: the evil men be drawn into pain, so surety to them that believe well, and pain to miscreauntiss the sooner doth happen. verily good brethren we be uncurtaise and negligent having regard to god's benefits: ne we do recognize what is offered unto us. Behold how virgins be departed safe and in peace, with their glory and praise, not fearing the threatenings, corruptions, nor bordel houses of Antichrist, who is now coming. Children are escaped the peril of their slipper age, and have attained happily to the reward of innocency and pure continence. The delicate matron now fearith no torments, sense with speedy death she hath prevented the fear of persecution, and the hands and torments of cruel tyrants. More over by fear of mortality and troubles of this time, they which were late cold in faith, be now chafed and warm: they which were remiss or louse, be knit together and made substantial: they that were cowards, be quickened in courage. The forsakers of their faith be compelled to return: The paynims constrained to believe: The old faithful people be called to quiet: And a fresh and great ●oste of them, which becamme soldiers of Christ in the time of mortality, is assembled with a more puissance to fight without dread, when the battle is joined. what a thing is this good friends, how convenient and necessary is this pestilence and murrain, which seeming to be monstrous and horrible, trieth out the goodness of divers men, and examineth the minds of all men? that is to say whether the hole men do aid them that be sick: If kinsmen be kind one to an other: If the masters do pity their frail & weak servants: If physicians do not abandon their pacientes: If they which be cruel will withdraw their violence. If the oppressors and robbers (at the lest for fear of death) will assuage the insatiable appetite of furious avarice: If proud men will stoop, or unthrifts avail their lewd courage? If they that be rich and shall die without heirs of their bodies, will any thing distribute among their needy neighbours. And surely although this mortality were to nothing else profitable, yet in this it hath been advantage to christian men, and them which be gods servants, that in learning not to fear death, we the more willingly desire martyrdom. This to us is no death, but an exercise, which bringeth to the mind renown of valiant courage, and by despising of death prepareth to receive the garland of victory. But perchance some man will reply and say: yet not withstanding this grieveth me in this present mortality, that where I had prepared myself to confess my faith, and had disposed me with all my hole heart and full power to the sufferance of passion, now prevented by death I am dissapoynted of martyrdom.  
¶ first to be a martyr it is not in thine own power, but in god's will and election. Ne thou mayest not say, that thou haste lost that thing, which thou knowest not, whether thou were ever worthy to have it. More over, god the searcher of hearts, and beholder and judge of secrte thoughts, doth see thee, and doth commend and allow the. And he which perceiveth to be in thee, virtue prepared, for thy● 〈◊〉 shall yield unto the a 〈◊〉 reward. Supposest thou, had Cain slain his brother Abel, at what time he off●id the sacrifice unto almighty god? well and yet god being ware of his purpose condemned the murder conceived in the mind, which Cain did afterward execute: So like as in Cain a malicious thought and a mischievous imagination was afore seen by god's providence, like wise in the servants of god, which confessing faith in their thoughts, and in their intentes conceiving martyrdom, their souls being given to that good purpose, be crowned of god their judge, which knoweth all thing. It is not one thing to lack a will to be martyred, and to lack martyrdom to a good will. Such as god findeth the to be when he calleth thee, so doth he judge thee, according as he himself witnesseth saying: 
Apoc. 2.  And all congregations shall know that I am the serchour of man's heart and his reins. Nor god looketh for your blood, but for your faith. For neither Abraham nor Isaac nor jacob were slain. And yet not withstanding they deserved to be honoured for their faith and justice: and to be the chief of all patriarchs: unto whose feast is called every man that is found faithful, just, and commendable. we must remember to do not as we ourself will, but according to goddish will. And so god commandeth us every day to pray. How overthwart and perverse a thing is it that where we desire that the will of god be done when he calleth and sendeth for us out of this world, we do not forth with obey his commandment & pleasure, but against that we murmur and strive, and be brought like froward servants with heavy and sour countenance to our masters presence: departing hence with the bond of necessity, not with a willing obedience: and yet will we be honoured with heavenly rewards of him, unto whom we come not willingly, but by constraint only. wherefore than do we ask and desire, that the kingdom of heaven may come unto us, if worldly captivity so moche doth delight us? Wherefore do we ask and desire in our prayers so often rehearsed, that the time of the reign, which is promised should come speedily, if our desires and wishes to serve the devil are more to be set by then to reign with our Saviour?  
¶ More over for the plainer declaration of god's providence, and that our lord, which afore seeth all things to come, will give to us counsel concerning our very health, it happened late, that one of our company and a priest, being attainted with sickness, and looking for death, which approached, desired leave to depart: as he was praying and in point of death, there stood hard by him a goodly younger man of an honourable port and majesty, high of stature and fair, whom the sight of man mought uneath behold with carnal eyen saving that he which was departing out of the world with eyen more spiritual mought look on such one, and the same person so appearing, not without indignation, as well in countenance as speech, grudchinglye spoke in this wise: ye fear to suffer, and ye will not go forth, what shall I do to you? which was the speaking of one that blamed and also exhorted: who allowed not them, which for the time present were careful of persecution, and yet sure of their departing, but gave counsel for the time coming. Our said brother heard, when he was dying, what he should tell unto other. For he heard when he should die, that which he should report unto other, and he heard not for himself but for us. For what should he learn, which was than in departing: In deed he learned for us, which remained, to the intent that in hearing the priest of god blamed, which asked his rights, we should know what was to all men expedient.  
More over to us of all other most simple, how often hath it been showed by revelation? how sundry times have I been plainly commanded of the goodness of god, that I should always affirm and openly preach, that our brethren delivered from this world by the calling of god, should not be bewailed and sorrowed for, since I knew well that they were not lost but sent only befor● us, and so departing preceded: And therefore as men being in journey or viage to be desired, but in no wise lamented. Ne we should put on us black gowns for them, which now have received and put on white garments: Ne we oughe to give occasion to infidels to reprove us leefully & with good reason, for as much as we do mourn for them, as they were deed and looste for ever, which we say do live ever with god, and so with the witness of our own hearts and stomachs reprove the faith, which in word and sentence we have confessed. Surely we be the deceivers of our own faith and hope, ●if that, that we say apere to be false and dissembled. It profiteth no thing to show in words virtue, and in deeds to destroy verity. The apostolle Paul rebuketh, 
Thes. 4.  chideth, and blameth such as be heavy or sorrowful for the death of their friends: We will not (saith he) good brethren, that ye should be ignorant in that which concerneth them that do sleep in natural death, to the intent ye should not be sorrowful, like as they be, which are without hope. If we believe that jesus Christ died and roose again afterward: In like wise god almighty shall finally bring with him those that slept in Christ. Also he saith, that they which do lack hope, be heavy when their friends do depart. But we, which live in hope, and believe in god, & do verily trust that Chri●● suffered for us, and did eftsoons rise. We I say, which dwell● in Christ, and do arise by him and in him, why refuse we to depart hence? or waylen and lament for them that be gone? Christ himself our god warneth us, saying: 
joan. 11.  I am the resurrection and life, he that believeth in me, although that he dieth, he shall live: and all that liveth, and believeth in me, shall never die. If we believe Christ, let us have faith in his words and promises, and we shall never die. Let us come therefore with azure gladness unto Christ, with whom we shall live and reign ever. For by that, that we die, we pass from death to immortality: in as much as life everlasting may not succeed, without departing from hence. All be it, it is no clear departing, but rather a passage, & change of this life for the life eternal, the temporal journey performed. who will not high him from the worse to the better? Who will not covayte to be reform and changed to the figure of Christ? or will not desire to come shortly to the dignity of celestial grace? Paul the apostle preaching: 
Phil. ●.  our abiding (saith he) is in heaven, from whence we abide the coming of Christ jesus, who shall transform our simple body in semblable figure to the body of his clearness. And Christ our lord promised, that we shall be such when he prayed to his father, that we mought be with him, and live with him in eternal places, and be joyful and merry in the kingdom of heaven, saying: 
joan. 17.  Father I will that such as thou hast given to me, that they be with me where so ever I be, and that they see the clearness that thou gavest to me before that the world was create. wherefore he that intendeth to come to the place, where Christ is, to the brightness of the realms celestyalle, ought not wail or lament, but according to the hope, which he hath in the promise of god, and trust that he hath in truth, be joyful and glad in his departing or translation from hence: For as much as we read, that Enoch was translated or taken out of this world, by cause he pleased god, as holy scripture witnesseth in the book of Genesis, in this wise: 
Gen. ●  Enoch pleased god, and was not afterward founden, for god translated him from hence. That thing wherewith he pleased in the sight of god, was that he deserved to be taken from the perils of this present world. Moreover the holy ghost teacheth by Solomon, 
Sap. 4●  that they, with whom god is pleased, be the sooner taken a way & delivered from hence, lest if they should abide longer, they should be polluted with worldly infections. Therefore Enoch was rapt and taken a way suddenly, lest sensualle appetite should corrupt his understanding. For his soul was unto god pleasing, and therefore he hastened to bring him out of the mids of iniquity. 
Psal. 85●  Semblably in the psalms the devout soul hasteth speedily toward her god, with a singular faith, as it is written: O thou god of virtues and puissance, how wonderful delectable be thine habitations, my soul desireth and hastith to come to thy places? verily he only should have will to abide in this world, whom the world delighteth, whom flattering and deceitful time inviteth with vain delectations of worldly pleasures. Now since the world heateth a true christian man, why dost thou love that thing, whereof thou art hated: & followest not rather Christ, who hath redeemed the and also loveth the.  

1. Io. 2.  ¶ Sayncte Iohn in his epistle speaketh and crieth unto us, exhorting us not to love this world in following our appetites: Love not the world (saith he) ne the things which be in it. For who so ever loveth the world, the charity of the father of heaven is not in him: since all that is in the world is inordinate appetite of the flesh, inordinate appetite of the eyen, and desire of worldly honour, which do not proceed of our father, but of worldly appetite. And yet the world and his vain appetite shall vanish away, but he which shall fulfil the pleasure of god, shall abide everlasting, like as god is ever eternal. Therefore good friends let us alway be bound and ready to perform all thing that god willeth with a perfect mind, a faith stable and constant, with virtue puissant and strong, all fear of death utterly excluded, and only thinking on the immortality, which immediately followeth. Let us declare, that to be the thing that we do believe in: and not lament the departing of them, whom we do favour. And when the day of our sending for shall approach, let us willingly and without any sticking, come unto god when he calleth, which since it ought to be done of them, which be the servants of god, moche rather now the world decayenge, and in point to fall, and also compassed with tempests of evils continually assaulting it. Also we perceive that great myshiefe is all ready begun, and we know that moche greater is coming: Let us reckon the greatest advantage to depart shortly from hence, which shall be for our special commodity. If the walls in thy house should shake for age, and the roof should tremble, and all the hole house weary of rocking of the beams and rafters, should thrette to fall shortly in ruin, wouldest thou not departed thence in all the haste possible? If when thou art on the see, the waves being driven up with a sturdy wind, a troublous and stormy tempest would warn the that thy ship were in danger of losing: wouldst thou not make haste to come to some haven? Lo behold the world rockith, and is now in falling: and declareth his imminent ruin not for age or feebleness of things, but only for that his end now approacheth: and yet thou thankest 〈◊〉 god, nor dost not rejoice in thyself, that being taken away with a more ready, and (as I mought say) a more riper departing, thou mayst escape the ruins, wrecks, and plagues, which now thou seest coming. we must consider good friends, and often times think, that we have renouncid this world, and that we dwell here but as pylgrimys and gests. Therefore let us embrace joyfully the day which doth appoint every man to his habitation, and delivering us hence, escaped from the snares of this world, restoreth us unto Paradise, and the kingdom of heaven. who being I pray you, in a far iornaye, will not make haaste to return home to his country? who being on the see sailing homeward, would not desire to have a prosperous wind, that he may the sooner salute and embrace his good friends? Let us account Paradise to be our very country. For there have we the blessed patriarchs our very Ancestors. Why make we not haste, ye why do not we run apace to see our country, that we may salute our good Ancestors? There doth abide and look for us a great numbered of our dear friends, our Ancestors, our fathers and mothers, our brethren and children. A plenteous and great multitude, which now be sure of their immortality, and yet do care for our surety, do desire to have us in their company. To come to behold & embrace them, lord god what a joy and comfort shall it be both to them and to us? what an uncomparable dilectation of the he●●●lye Regious, without fear to die, & with assured eternity to live ever: O with how perfect and eternal felicity? There is the most glorious choir of the blessed apostles: There is the college of the glad prophets: There is people innumerable of holy martyrs adorned with crowns of victory for their vexations & sundry passions: there be the tender & pure virgins triumphing, which with continence of soul and body did subdue the puissance of carnal appetites: There be they which being merciful in giving sustenance to the needy persons, did thereby fulfil the work of justice: There also be they, which observing dilygentelye the commandments of god, did transpose worldly possessions unto the heavenly treasure. To those let us high us a peace good friends that we may shortly be with them, let us desire fervently to come unto christ. That thought let god almighty see in us: That intent of our mind and faith, let our lord Christ perceive and behold, since unto the them which toward him have most affection, his goodness will give his rewards most abundante and pleantuouse.  
Amen.   

¶ The rules of a Christian life made by Iohn Picus the elder Earl of Mirandula.  
FIrst if to man or woman the way of virtue doth seem hard or painful, because we must needs fight against the flesh, the devil, & the world, let him or her call to remembrance, that what so ever life they will choose according to the world, many adversities incommodities, moche heaviness and labour are to be suffered.  
¶ More over let them have in remembrance, that in wealth and worldly possessions is moche and long contention, laborious also, and there with unfrutefulle, wherein travail is the conclusion or end of labour, and finally pain everlasting, if those things be not well ordered and charitably disposed.  
¶ Remember also, that it is very foolishness to think to come unto heaven by any other mean than by the said battle, considering that our head and master Christ did not ascend unto heaven but by his passion: 
Luc. 24.  And the servant ought not to be in better estate or condition than his master or sovereign. 
joan. 13.   
Furthermore consider, that this battle ought not to be grudged at, but to be desired & wished for, all though thereof no price or reward mought ensue or happen, but only that thereby we mought be conformed or joined to Christ our god and master. Wherefore as often as in resisting any temptation thou doest withstand any of thy senses or wits, think unto what part of Christ's passion thou mayst apply thyself or make thyself like: As resisting gluttony, whil●s thou dost punish thy taste 〈◊〉 appetite: remember that Christ received in his drink, 
Mat. 27. Marc. 15. Luc. 23. Io. 19  ayselle mixed with the gall of a beast, a drink most unsavoury and loathsome. When thou withdrawest thy hand from unleeful taking or keeping of any thing, which liketh thine appetite: remember Christ's handis as they were fast nailed unto the tree of the cross. And resisting of pride, think on him, 
Phil. 2.  who being very god almighty, for thy sake received the form of a subject, and humbled himself unto the most vile and reproachful death of the cross. And when thou art tempted with wrath: 
Mat. 27. Mar. 14. Luc. 22. joan. 18.  Remember that he which was god, and of all men the most just or rightwise, when he beheld himself mocked, spit on, scourged, and punished withalle dispites and rebukes, and set on the cross among errant thieves, as if he himself were a false harlot, he not withstanding showed never token of indignation or that he were grieved, but suffering all things with wonderful patience, answered all men most gently. In this wise if thou peruse all things one after an other, thou mayst find, that there is no passion or trouble, that shall not make the in some part conformable or like unto Christ.  
¶ Also put not thy trust in man's help, but in the only virtue of Christ jesus, which said: 
joan. 16●  Trust well, for I have vaynquishid the world. And in an other place he say: 
joan. 13.  The prince of this world is cast out thereof. wherefore let us trust by his only virtue, to vanquish the world, and to subdue the devil. And therefore ought we to ask his help by the prayers of us and of his saints.  
¶ Remember also, that as soon as thou hast vanquished one temptation, always an other is to be looked for: 
1. Pet. 5.  The devil goeth alway about the seeketh for him whom he would devour. Wherefore we ought to serve diligently and be ever in fear, and to say with the prophet: I will stand always at my defence.  
¶ Take heed more over, that not only thou be not vanquished of the devil, that temptith thee, but also that thou vanquish and over come him. And that is not only when thou dost no sin, but also when of that thing wherein he tempted thee, thou takest occasion for to do good. As if he offrith to the some good act to be done to the intent that thereby thou mayst fall in to vain glory: forth with thou thinking it, not to be thy deed or work, but the benefit or reward of god, humble thou thyself, and judge the to be unkind unto god in respect of his manifold benefits.  
¶ As often as thou dost fight, fight as in hope to vanquish, & to have at the last perpetual peace. For that peraventure god of his abundante grace shall give unto thee, and the devil being confusid of thy victory, shall return no more again. But yet when thou hast vaynquishid, bear thyself so as if thou shouldest fight again shortly. Thus alway in battle thou must think on victory: and after victory thou must prepare the to battle immediately.  
¶ All though thou feelest thyself will armed and ready, yet flee, not wethstanding all occasions to sin. 
Eccl ●.  For as the wise man saith: who loveth peril, shall therein perish.  
¶ In all temptations resist the beginning, and beat the Children of Babylon again the stone, which stone is Christ, and the children be evil thoughts and imaginations. For in long continuing of sin, seldom warketh any medicine or remedy.  
¶ Remember, that although in the said conflict of temptation the battle seemeth to be very dangerous: yet consider how moche sweeter it is to vanquish temptation, than to follow sin, whereto she inclineth thee, whereof the end is repentance. And here in many be foul deceived, which compare not the sweetness of victory to the sweetness of sin, but only compareth battle to pleasure. Not withstanding a man or woman, which hath a thousand times known what it is to give place to temptation, should once assay, what it is to vanquish temptation.  
¶ If thou be tempted, think thou not therefore that god hath forsaken thee, or that he setteth but little by thee, or th●● thou art not in the sight of god● 〈◊〉 or perfect: but remembers that after saint Paul had seen god, ●etull for any man to speak or rehearse, he for all that suffered temptation of the flesh, wherewith god suffered him to be tempted, lest he should be assaulted with pride. wherein a man ought to consider, that saint Paul, which was the pure vessel of election, 
1. Co●. 2.  and rapt in to the third heaven, was not withstanding in peril to be proud of his virtues, as he saith of himself. Wherefore above all temptation's man or woman ought to arm them most strongly against the temptation of pride, since pride is the rote of all mischief, against the which the only remedy is to think always that god humbled himself for us unto the cross. 
Eccl. 10.  or no, that our bodies shall be the meat of worms loathsome and venymouse.  
FINIS.   

☞ Thomas Berthelet regius impressor excudebat. An. 1534. CUM PRIVILEGIO.   

PASQVYLL THE PLAIN  
ANNO. M. D. XL.   

PASQVILL. THOMAS ELIOT KNIGHT, TO THE GENtile readers.  
SENS plainness in speaking is of wise men commended, and diverse do abhor long prohemes of rhetoric: I have set out this merry treatise, wherein plainness, and flattery do come in trial, in such wise as none honest man will be therewith offended● The personages, that do reason, be of ●●nal reputation: For Pasquillus, that speaketh most, is an image of stone, sitting in the city of Rome openly: on whom ones in the year, it is leful to every man, to set in verse or prose any taunt that he will, against whom he list, how great an estate so ever he be. Not withstanding in this book he usithe such a temperance, that he noteth not any particular person or Country. Gnatho was brought in by writers of Comedies for such a servant, as always affirmed, what so ever was spoken of his master: but he was a Greek borne, and therefore he savorith some what of rhetoric. Pasquille is an old Roman, but by long sitting in the street, and hearing market men chat, he is become rude and homely. Harpocrates was the prelate of the temple of Isis and Serapis, which were honoured for God's in Egypt, whose image is made, holding his finger at his mouth, betokening silence. These three communed together, as it followeth, but where, I had forgotten to ask. All be it because the matter is merrily brought in, and therewith savoureth somewhat of wisdom: I thought it not inconvenient to participate it with you that will not interpret it, but according to the best meaning. And in the reading of this little treatise distinctli, will consider diligently the state & condition of the person that speaketh, with the order & conclusion of his hole reason. And if it seem to you, that Pasquil saith true, in declaring how much ye do favour truth, defend him against venomous tongues and overthwart wits, which doth more mischief, than Pasquyllus babbling. Far ye well.   

PASQVILL. PASQVILL US. GNATO. HARPOCRATES. PASQVILL.  
IT is a wonder to see the world: Now adays, the more strange, the better liked, therefore uneath a man may know an honest man from a false harlot. But peace, who is this gentleman, that standeth here harkening? what I say mine old fellow ●●a●h●, I pray the come forth, ye steal not so away. pardie I know your old fashion, though ye be now thus strangely disguised.  GNATO. 
who speaketh to me● Pasquil? Sawest thou not Harpocrates late? I seek for him, he must come to my master.  PASQVILL. 
I wot not whether thine eye sought for Harpocrates, but sure I am, that thine ear sought for Pasquillus. But I pray the turn about: thou haste the str●ngest apparel that ever I looked on: what have we here? A cap full of aglettes and buttons, this long ostrich feather doth wonderly well, the tirfe of the cap turned down afore like a prentice hath a marvelous good grace: but this long gown with straight sleeves, is a non sequitur, and it shall let you to flee, and than your feathers shall stand you in no stead, and so mought ye happen to be cumbered, if ye should come in to astoure, where ye would shift for yourself. God a vow wharte dost thou with this long typpete? If it were white as it is black, I would have said, thou camest to challenge men at wrestling, but I ween ye have walked late in the street, and pulled it from some worshipful doctor. What a gods name, have ye a book in your hand? A good fellowship whereof is it? Let me se. No●um stestamentum? What, thou deceivest me, I had w●nde thou couldst have skilled of nothing, but only of flattery. But what is this in your bosom? another book, or else a pair of cards of valery falsehood? Did I not say at the first, that it is a wonder to see this world? Lo some will be in the bowels of divinity or they know what belongeth to good humanity. Let se, what is here? Troilus? Chreseid? Lord what discord is between these two books? yet a great deal more is there in thine aparayl. And yet most of all between the book in thy hand, and thy conditions. As god help me, as much as between troth and leasing,  GNA. 
well Pasquillus, thou wilt never leave thine old custom in railing. Yet haste thou wit enough to perceive what damage and hindrance thou haste thereby sustained: and more art thou likely and with greater peril, if thou have not good await, what, and to whom, and where thou speakest. I heard the words that thou spakest while ere, whereof if I would be a reporter, it mought turn the to no little displeasure: but I know that thou art a good fellow, and wouldst that all thing were well, though thy words be all crabbed. Wherefore not withstanding that thou speakest rebukefully to me, I take it in jape, ●e will carry hence with me the presumptuous words that thou spakest. But by mine advise seve now at the last thin undiscreet liberty in speech, wherein thou usest unprofitable taunts and rebukes, I may well call them unprofitable, whereby nothing that thou blamest, is of one jot amended, and thou losest thereby preferment, which thine excellent wit●e doth require: and that worse is, travailest in study of mind to augment then own detriment, and therein losist moche time, that mought be better employed.  
¶ I remember, that once I asked a man, that was wise and very well learned, how I mought soneste come to promotion: he said: using Aeschylus counsel, which was a writar of tragedies: and I demanded, what it was? And he answered, holding thy tongue where it behoveth the. And speaking in time that which is convenient. And the same lesson Pasquillus, if thou wouldst observe, I doubt not, but that thou shouldest find therein no little commodity.  PAS. 
Marry Gnato, I will no more wonder at thy side gown: for thou art much wiser than I supposed: I had wend all this while, that by nature only thou hadst been instructed to flatter, but by saint jone I see now, that thou joinest also thereto a shrewd wit, and preparest to the helping thereof, as it were a craft gathered of learning and scripture. Not withstanding a good fellowship, if thy tarrying shall not be grievous or hurtful unto thee (for I know how expedient it is that thou be not long out of the sight of thy master, if thou wilt be Gnatho alone) tell me how thou understandest the said sentence of Aeschylus tragedy: for I fear we two do understand him diversely, & than thy counsel in respect to thy purpose shall little profit me.  GNATO. 
Supposeste thou so? In good faith, and to me it seemeth so plain, that it needeth none expositor, but to the intent that my counsel to the may take some effect, in the little time that I may now tarry, I will as compendiously as I can, show my conceit, in declaring what I think, that Aeschilus mente by the said sentence.  
¶ It behoveth a man to hold his tongue, when he aforeseethe by any experience, that the thing, which he would purpose or speak of to his superior, shall neither be pleasantly herd, nor thankfully taken. And in words opportunity and time always do depend on the affection and appetite of him that heareth them. How sayest thou Pasquil, is it not so?  PAS. 
So? No so moat I go. But one thing here me, I will not flatter the Gnatho. If thou understandest no better the new testament (which thou carriest as solemnly with thee, as thou shouldest read a privy lesson, him, I had almost told where openly) than thou dost Aeschilus sentence, which as if thou hadst been learned, thou toldest to me for a counsel, thy breath will be so hot shortly, that thou wilt make men afeard to come within twenty foot of the. And hark in thine ear. By my troth, I ween it be neither better nor worse.  GNA. 
Will ye not leave your overthwart fashion. I can no more. I see it is wain to counsel a mad man to look to his profit. Far well, I have somewhat else to do, than to attend to thy prating.  PAS. 
What be you angry for this? Look on the book in your hand: pardie it agreeth not with your profession to be out of charity. But gentle Gnatho tarry so long as I may show the how I understand the said sentence of Aeschilus.  GNATO. 
Say on.  PASQVIL. 
¶ Where two hosts be assembled, and in point to fight: if thou be among them, though thou be a great astronomer, it behooveth the to hold thy tongue, and not to talk of conjunctions, and of the trine or quartil aspects, but to prepare the to battle. Where a good fellowship is set at dice or at cards, though thou be learned in geometry: hold thy tongue, and speak not of proportions or figures. Where men be set at a good supper, and be busily occupied in eating and drinking, though thou be deeply seen in philosophy, hold thy tongue, and dispute not of temperance, or moderate diet. Where thou art among a great company, at banquetings or other recreations: though thou be well learned in holy scripture, hold thy tongue, interpret not Paul's epistles, for therein is no dalliance.  
¶ When thou art sitting in counsel about matters of weighty importance: talk not than of pastime or dalliance, but omyttinge affection or dread, speak than to the purpose.  
¶ Where thou seest thy friend in a great presence honoured of all men, though thou knowest in him notable vices, yet there hold thy tongue, and reproach him not of them. Where thou ●eest thy lord or master in the presence of many, resolved in to fury or wantonness, though thou hast all rody advertisements, how he shall refrain it: yet hold thy tongue than, for troubling that presence.  
¶ On the other part. If before battle joined, thou beholdest thy side the weiker and thine adversaries more puissant and stronger: speak than of policy, whereby thou hopest to obtain the victory.  
¶ Before that thy friend sitteth down to dice, if thou dost perceive, that he shall be overmatched: discourage him be time, or he repent him in poverty.  
¶ When thy friends be set down to souper, before the cups be twice filled: rehearse the peril and also dishonesty that happeneth by gluttony.  
¶ When young men & women have appointed a banquet, than ere the ovens be heat, and tables all covered, rehearse hardly the sentences of saint Paul or of saint Hierom, if thou be learned.  
¶ If thou be called to counsel, after ●hou haste either heard one reason before thee, or at the least weigh, in the balance of thine own reason ponderid the question: spare not to show thine advise, and to speak truly, remembering that god is not so far of, but that he can here the.  
¶ If thou knowest a vice in thy friend, which is of a few men suspected, ere it be talked of at the tavern, or of his enemy reproached, warn him of the damage that may happen, if it be not amended.  
¶ When thou perceivest thy Master to be resolved in to wrath or affections dishonest: Before wrath be increased in to fury, and affection in to voluptuous appetite. As opportunity serveth thee, reverently & with tokens of love toward him speak such words as shallbe convenient.  
¶ Opportunity consisteth in place or time; where and when the said affections or passion of wrath be some deal mitigate and out of extremity. And words be called convenient, which have respect to the nature and state of the person, unto whom they be spoken, and also to the detriment, which mought ensue by the vice or lack that thou haste espied, & it ought not to be as thou haste supposed. For opportunity and time for a counsayllour to speak, do not depend of the affection and appetite of him that is counseled: mar● than counsel were but a vain worde● and every man would do as him list. For if he listed not to here any counsel, he should never be warned of his own error but by satiety and tediousness of his own vice, or by grace (if he were worthy to have it.  GNA. 
Now by the faith I own to god, I would not have thought, that thou hadst been so well raysoned. For men have always reputed thee, but for a babbler and railer.  PAS. 
Ye what men? By god those, which ought moste to have thanked me. I say hark in thine ear: Popes, emperors, kings, and cardinals. Thou hearest what I say. When they, by such as thou and Harpocrates be, were with flattery and dissimulation brought in to the hate of god and the people, ones in a year, I gave them warning, neither for menaces, nor yet for beatings I never cessed. Thou art remembered when pope Leo swore, that he would throw me in to the river of Tiber. And that year I went to saint james on pilgrimage, which I avowed, if I escaped drowning. But in a unlucky hour was I a pilgreme: for since there have comen both to saint james at Compostella, and to saint Peter at Rome every year ten thousand pilgrims fewer, than there did a thousand years before that tyme. And men say, that in other countries divers monasteries be like to break hospitalyty, because their offerings be not the third part so much as they were accustomed. For in deed now adays men's devotion waxeth even as could, as the mounkes be in the quire at midnight, that commodity had Rome by mine absence. And yet after my pilgrimage done, I had for my troth and plainness as much pardon of god, as if I had builded one cloister in Rome, and an other in Parise, and put in to everich of them an hundred friars conventuals. And yet were that a blessed deed, if the law were not against increasing of valiant beggars. But to my purpose. If these men that we speak of, had wisely and coldly expended and tried my words, that they called raylling, many things mought have been prevented, that were after lamented. Germany should not have kicked against her mother: Emperors and princes should not have been in perpetual discord, and often times in peril: prelattes have been laughed at, as dissardes: saints blasphemed, and miracles reproved for iugglinges, laws and statutes contemned, and officers little regarded. What must needs follow, since my breath fail the me? I leave that to the Gnatho to conject, for thou art wise enough to consider.  GNA. 
I know what thou meanest, but a fellowship leave thy bourdinge and currish philosophy, since it is neither profitable, pleasant, nor thankful. Who would be so mad to drive about a mill, and is sure, that all the meal, that he grindeth, shall fall on the floor: saving a little mildust, that shall fly in to his eyen, and put him to pain, and perchance make him blind? And thou studiest to speak many good words, which be lost in the rushes: and if any ill meaning may be picked out, it is cast in thy nose to put the in danger. L●se no more labour Pasquil, but follow my counsel: and if within two years thou be not new painted and guilt, and have more men wondering at thee, than at any other image in Rome, by my truth I will stand in the rain and son as long as thou haste done, and yet it were an unreasonable wager.  PAS. 
Go to let see, what is thy counsel?  GNA. 
Marry I will tell the. Thou haste a very sharp wit and aready: wherefore thou art meet for the world. And pity it were, that such a jewel should be neglected.  PAS. 
And pity i● were, that such a flatterar as thou art, should long be unhanged. But pass on a God's name.  GNA. 
I wist well, that in such a froward piece of timber, I should lose moche labour: yet will I prove, if good counsel may work any thing in the. Now here Pasquil what I say. By thy long railing, thy wit is well known. Now turn the leaf. And when thou hearest any thing purposed by them, whom thou hast offended, what so ever it be, affirm it to be well, and therewith advance the wit and intent of the person, that spoke it, which thou mayst do excellently well. For he that can despise spitefully, can if he list, praise and commend also incomparably. And if thou canst not refrain from rebuking and taunting: practise thy natural fury and woodness again them that repugn again the said purpose. And where thou didst wonder to see me have in my hand the New testament, if thou wouldest do the same, and now in thine age, lay apart the lesson of gentiles, called humanity, since thou mayst have good leisure, being not yet called to counsel, pick out here and there sentences out of holy scripture, to furnish thy reason with authority. I make god avow, thou shalt be within three months able to confound the greatest divine in all Italy. And when thy conversation and good opinion is known, than shalt thou be called for. But than alway remember how so ever the tenor bell ringeth he ringeth always in tune, and though he jar somewhat, yet thou canst not here it, his so●ne is so great, and thine ears be so little. And if other men find it, say that it is no fault, but a quaver in music, and became the bell, if they had the wit to perceive it. I teach the in parables, for this craft would not be opened to every man: for it should not be for my profit: but thy subtle wit comprehendeth all that I mean, thou art so acquainted with all our experience.  PAS. 
Now on my faith well said, I could not have founden a craftier knave to learn of between this and Jerusalem. But who cometh here? He seemeth a reverend parsonage, he is none of thy sort I trow?  GNA. 
By god we be right cousins, I by the mother side, and he by the father. And that caused me to speak so moche as I do, and him so little, and yet is there small diversity between our conditions.  PAS. 
What mean thou thereby?  GNA. 
For we both have one master. And when he speaketh, or doth any thing for his pleasure: I study with words to commend it. If my couseyn stand by, he speaketh little or nothing, but forming his visage in to a gravity with silence, looketh as if he affirmed all thing, that is spoken.  PAS. 
what is his name?  GNA. 
Harpocrates.  PAS. 
That is a hard name by jesus. But why holdeth he his finger at his mouth.  GNA. 
For he hath espied me talking, and because he ●enethe that I speak to much, he maketh a sign, that I should cease: but I am glad, that I have met with him. Cousin Harpocrates, I have sought for you this two hours.  PAS. 
why speaketh he not?  GNA. 
O that is his gravity to pause a while or he speak, he learned it when he was student at Bonony.  HAR. 
What is the matter Gnato?  GN. 
My master when he hath dined, will sit in counsel about weighty causes.  HAR. 
And when I have dined, I will give attendance.  PAS. 
Lo is it not as I said, a wonder to see this world? In old time men used to occupy the morning in deep and subtle studies, and in counsels concerning the common weal, and other matters of great importance. In like wise than to here controversies, and give judgements. And if they had any causes of their own, than to treat of them, and that did they not without a great consideration, proceeding both of natural reason, and also counsel of ph●yke. And after dinner they refreshed their wits, either with instruments of music, or with reading or hearing some pleasant story, or beholding some thing delectable and honest. And after their dinner was digested, than either they exercised themselves in riding, running on foot, shooting, or other like pastime, or went with their hawks to see a f●ight at the river, or would see their greyhounds course the hare for the dear: which they did as well to recreate their wits, as also to get them good appetite. But lo, now all this is turned in to a new fashion, god help us, the world is almost at an end: For after noon is turned to fore noone● virtue into vice, vice into virtue, devotion into hypocrisy, and in some places men say, faith is turned to herisye. Did I not now say well at the beginning. That it is a wonder to see this world?  HAR. 
H●m Pasquillus.  PAS. 
well, ye think as much as I speak, for all your pointing and winking.  HAR. 
But in silence is surety.  PA. 
Perchance nay. If I perceived one at thy back with a sword drawn, ready to strike thee, wouldest thou that I should hold my peace, or else tell thee?  HA. 
Nay, silence were than out of season.  PAS. 
Now well far you for your bald reason, a man may see, what wisdom there is in your compendious speaking, ye will season silence. Marry I ween my lord should have a better cook of you than a counsayllour. Not withstanding for your silence ye mought be a confessor. But yet I doubt me: for I remember Gnato what thou saidest while ere, that when ye were present both with your master, if thou commendest his sayings or doings, this man would, approve it with silence and countenance, which mought do more harm, than all thy flattery, than what mischief mought follow of his damnable silence, if in secret time of confession, wherein confessors have above all men most largest liberty to blame and reprove, he should either dissemble the vices that he knoweth in him, whom he hath in confession, or else forbear to declare to him the enormity of such capital sins as he hath confessed.  GNA. 
By my truth thou art a busy fellow, dost thou remember, what thou saidest, when thou didst espy, that I had a book of the New Testament.  PAS. 
what said I?  GNA. 
Marry this thou saidest, that some would be in the bowels of divinity or they know what belongeth to good humanity. Now thou takest thyself by the nose: for without having regard to whom thou speakest, thou presumest to teach this worshipful man, what he shall do in confession.  PAS. 
It is well raysoned of you by sweet saint Ronion: ye define teaching, as well as he did season his silence. Didst thou here me teach him, what he should do? Nay & if thou haste so much wit to remember, upon the words that thou thyself speakest, I declare what inconvenience inought happen by the flattering silence of ● confessor: weenest thou that I was never confessed? Yes I have told a tale to a friar or this time with a groat in my hand, and have been assoiled forthwith without any further rehearsal: where if a poor man had told half so moch, he should have been made equal to the devil, & have been so chid, that when he had gone from confession, he should have hanged down the ears, as if he had been learning of prick song. All be it, it is the custom of some of you, that be courtiers, when ye can not defend your matter with raisin, to embraied him that speaketh, with presumption, treason, misprision, or such other like pratye morsels, to stop him of talking. But between two men full of words, truth shall never or late be espied: wherefore I will no more Gnatho meddle with thee, but from hens forth I will speak to Harpocrates for if he can persuade me, that his silence is better than my babbling, I will follow his doctrine rather than thine, for I have professed from my childhood never to speak in earnest to my master or friend, contrary to that, that I think.  GNA. 
Ergo thou haste professed to stand still in the rain, and ones perchance to be thrown in to Cyber, or broken in pieces.  PAS. 
And perchance if god never lied, I may be in the palace merry, when thou shalt sit without on a ladder, and make all thy friends sorry. heardest thou never, that the world is round, and therefore it is ever turning, now the wrongeside upward, an other time the right, but let this pass. I pray the Harpocrates teach me how thou dost season thy silence, dost thou it with salt or with spices?  HAR. 
Nay with sugar, for I use little salt.  PAS. 
And that maketh your counsel more sweet than sau●ry.  HAR. 
Ye speak like a pothecary.  PAS. 
And I have known a wise apothecary done much more good, if he were trusted, than a foolish physician. But now to thy silence, that thou so moche praisest Harpocrates. Thou saidest that in silence was surety. And I asked, If I perceived one at thy back with a sword drawn ready to strike thee, whether should I speak or keep silence? And thou answerest, that silence was than out of season.  HAR. 
So said I  PAS. 
I can the thank, thou abidest by thy word: although at this day, that be acomted no policy. But why saidest thou, that silence were than out of season?  HAR. 
For I mought be sore hurt, or perchance killed, if I were not then warned, mine enemy being so nigh me.  PAS. 
Ye: I wist well, that ye would not be slain, nor yet wounded, if ye mought have room enough to run, or your long clothes did not let you. But I put case I knew, that your enemy were at your chamber door, or let it be further, at Poitiers in France, who had avowed to slay you, and were in his journey toward you, but when or where he would strike you, I know not: should I forth with warn you, or else keep silence until I saw his sword over your head● ready to kill you, that I mought keep silence all way in ●eason?  HAR. 
●o that were no friendship but rather treason, to know me to be in such peril, and to 〈◊〉 it from me, that there were no mean 〈◊〉 ●●cape, but only by fortune.  PAS. 
What 〈◊〉 lass than treason? Peace ye are yet no pope, & because ye be a priest ye be exempted from being emperor or king.  HA. 
Haste thou any other term more proper, where a man consenteth to the destruction of his friend, which specially trusteth him?  PA. 
By my troth nay, if I shall not ly● but now I am glad, that I have found you, yet will I a little better assay you. If I saw your cousin Gnatho put poison in to a cup of wine secretly, & bring it unto you, should I hold my peace, or else tell you?  GNA. 
Marry I defy thee, thou knowest no● me to be of such disposition.  PAS. 
what? ye be of a very coler●ke complexion: what art thou the worse, that I name the herein for an example? If by the way of argument, & to make the offence the more horrible, I would put for the case, that Pope Adriane were poisoned by one of his cardinals, because he would have minished their majesty, and have brought them to humbleness: pardie this were no blasphemy.  GNA. 
There is in thy railing none harmony.  PA. 
No, for therein is no flattery. But Harpocrates that with thy sober silence mockest us both, what sayest thou to my question?  HA. 
Now on my faith thou art a merry companion.  PAS. 
Ye good enough, when ye have nothing left to save with your honest, than ye bring forth that merry conclusion: but say on, wouldest thou than, that I should keep silence or no? Admit the ca●e to be true, though Gnatho be angry.  HAR. 
Keep silence than quoda, nay by the faith of my body.  PAS. 
So I thought, except ye be weary of worldly worship, & be now contented to die, and let other men step in to your rooms, and take pains for you: but ye say, that silence were than out of season?  HAR. 
By saint john ye.  PAS. 
And for what cause tell me your reason.  HAR. 
Marry for if thou didst not warn me, I mought be deceived by him, that I trusted, and drink poison in the stead of wine: where of I should either be dead, or fall in to such sickness and breaking out, that all men should abhor me.  PAS. 
I would to god, that thou wouldest affirm always truth to thy master, as thou dost now to me. But Harpocrates thou wouldest not die, nor yet live to be abhorred of all men: therein I can praise the. Now since thou art a good man (as I suppose and also learned, wouldst thou that any worse thing should happen to thy master, that trusteth thee, than thou wouldest to thyself?  HAR. 
No truly.  PAS. 
And if thou knewest any danger toward him, as I have rehearsed, thou oughtest as well to warn him of it, as I ought the.  HAR. 
I can not deny that.  PAS. 
And also thou wouldest.  HAR. 
Why, wherefore should I not?  PAS. 
For peradventure if your master mistrusteth him not, that hath avowed to kill him, and accounted your tale for a fantasy, or if he favourethe him much that ye know would poison him: he will suppose, that ye tell it him of some suspicion or malice, and will lean a defe●are toward you. And than he, on whom ye complained, being advertised, shall omit that, which he purposed, to prove you a liar. And than should ye both lose your thank of your master, and be called a detractor: and also have him, whom ye accused and all his bend, vigilant espials to bring you in danger, is it not thus?  HAR. 
Ye sir by jesus.  PAS. 
What if another man, which loveth your master no lass than ye do, gave him such warning, and ye knew it to be true: but ye perceive, that your master listeth not to here of such matter, or perchance commendeth him, which is complained on: would ye also praise him, to support the trust that your master hath in him, or commend your master therein, for his constance and little mistrus●inge?  HAR. 
Nay than were I worthy a hot mischiving if I would help to bring so my master unto his confusion.  PAS. 
What, would you hold your tongue, & say nothing?  HAR. 
No but I would forbear for a time, and await diligently, to see if the peril would cease, or mought be by some occasion prevented, or by my master other wise spied: but when it were imminente, then would I give warning.  PAS. 
Imminent, what call ye that?  HAR. 
When his enemy is at his back with his sword drawn, ready to strike him.  PAS. 
And what for poisoning?  HAR. 
When I saw my friend have the cup in his hand, and were ready to drink.  PAS. 
How gate ye all this wit with so little learning? It is not for nought, that ye be a counsellor, since ye have such a pretty feat in seasoning. Of likelihood ye be well seen in constellations, and do know perfectly the subtle distinctions of times & moments, ye would forbear to warn your master at the beginning of danger, and when he is at the point to fall in to it, perchance or ye shall not be present, or else not able● or of powar to resist it: but teach me I pray you, what ye call imminent, for it is a word taken out of latin, and not commonly used.  HAR. 
Marry the thing that 〈◊〉 imminente, is when it appeareth to be in the instant to be done or to happen: and after some men's exposition, as it threatened to come.  PAS. 
It is well expounded and clerkly. Than if ye will divide the time into instantes, because perchance ye be a good Dunce man: ye must remember that the instant when it appeareth, that your friend shall be slain, and the instant when he is in slaying, be not one, but those instantes be diverse. Nor the act is not in one point, when it is threatened, and when it is in doing. Wherefore when there is a sword drawn at your masters back, ready to kill him, or your master hath a cup with poison in his hand, and is ready to drink: the peril is not now imminent, that is to say, to be done, or to happen: but it is in the instant of doing or happening. Neither it threteth, but is at the very point of executing. Wherefore there is repugnancy in your own reasoning, if this word, Imminent, be truly expounded.  HAR. 
Yes that may not be denied, it hath been so long by noble authors approved.  PAS. 
Than resort to your first assertion When the peril were imminent, than would ye give warning: and it followeth, that than silence where out of season.  HAR. 
Ye truly.  PAS. 
Ergo speech were than in good season: is not this your conclusyon●  HAR. 
Thou hittest it justly in mine opinion.  PAS. 
What before and after this instant?  HAR. 
Speech is unprofitable: before, to him that speaketh as I have rehearsed: after, to him, which is spoken unto. For where may be no longer defence, or resistance, speech nothing availeth.  PAS. 
Ye thought all this while, that in maintaining your silence ye had reproved my liberty of speech, which ye call babbling. And that ye had appointed a time for silence & speaking, which ye thought that I lacked. Now behold Harpocrates, how in the time to speak ye and I have all this while agreed. And in the two inslantes, wherewith ye season your silence, if we two disagree: see that it is because ye err so much from natural reason.  HERALD 
How prove ye that.  PAS. 
Even by your own conclusion.  HAR. 
Nay, ye can not bring that to pass for all your subtle invention.  PAS. 
Well, I will do what I can. And I trow, ye will not deny me, if ye be not of the condition of some men, which by no reason will be removed f●om their own opinion. But now to the matter. Thou saidest at the first, that if thine enemy stood at thy back with his sword drawn to slay thee, thou wouldst than be warned, lest thou moughtst be sore hurt, or perchance killed, which all though it were foolishly spoken of so great a learned man (as who saith thine enemy could not slay thee, except he stood at thy back, and had his sword drawn) yet in speaking we two have accorded. But to your own saying ye have repugned: where ye said that in silence was surety. But to excuse that, ye did season your silence: that is to say, putting to time: which undoubtedly is an wholesome herb and a ●au●ry: & than ye were content to warn your friend, when the peril were imminent. And that term ye expounded thus: when the thing appeared to be in the instant to be done or to hap: & as it is were threatened to come. And hereupon ye grounded your conclusion, that speech were than in good season. Which argument I will not deny, for I have been always of the same opinion. But now remember your grammar, & consider that the said definition is in the future time, that is to say, the thing, which is imminente, is to be done hereafter, & not in doing, which is the present tyme. Than whither your masters enemy be at his back, or at poitiers in France, as I said at the first, if ye know, that he purposeth to slay him: than it appeareth to you, that the killing of your master is in the instant to be done, and is threatened to happen, ergo the peril is imminent, and ye are bound to give your friend warning.  HAR. 
Perchance I may know a thing, and yet it appeareth not to me, and than your argument availeth not an herring. As I may know by other men's telling, or by conjecture of a light suspicion.  PAS. 
Nay than shall we have much a do with you, if ye will compel me of every word that I speak, to make definition. Though I have not so much learning as you, I use always my words in their proper signification, & to serve to the matter that I reason unto. I know a thing, which by a cause I consider evidently. And that which is only reported, I do hear, but I know not: but conjecture is by signs, resemblance, or likely hood, which may be false: and yet is it not to be neglected, as it shall appear afterward. But now return we to knowledge, which being certain, as I have defined it, as soon as thou knowest that one will kill or poison thy master, the peril is imminent: than by thine own reason, thou oughtest to warn him: if not, thou art by thine own sentence condemned of treason.  HAR. 
Thou sayest sore to me Pasquil. Not with standing yet me seemeth: I should not warn him so soon, for the dangers, which thou redeemedest, mought happen unto me, if I lacked a thankful and secret hearer, or else the purpose were changed: but it were better to taryn until it came to such preparation, that it mought not be denied.  PASQVIL. 
So mought it be, if ye were partner of the conspiracy, for than mought ye happen to be made privy to the time, when, and the place, where that your master should stand in such jeopardy: but else ye mought know of such a thing purposed, and ye be not sure of the time, when it should be executed. Than if ye forbear to warn your master until the peril mought be more evident, and as ye say, mought not be denied: before that time it mought be more than imminent, and in the second instant, that is to say in the self doing, or to speak it more cleanly, in execution.  HARPO. 
But than were I out of danger.  PAS. 
Ye that is all that ye care for: yet mought ye happen to be deceived, and your silence in stead of surety turn you to trouble. For seldom is the master in jeopardy, and the servants at liberty, specially they which be next about him: Or if ye happen to escape enemies, if it may be perceived that ye knew of the peril, and would not discover it, ye should perchance escape hardly the halter, though ye had shaken of all your long robes, and were but in a ierkynne. Ye● if ye warned your master at the beginning, though he took it not thankfully, yet did you your duty, and can not lack reward of god, who loveth truth, for your fydellite. And though he, whom ye disappointed, or his affinity, shall seek how to be avenged on you: either god will defend you, or if there fall to you, thereby any adversity, finally falsehood long kept in, will burst out at the last, and than shall repentance cause your simplicity to be had in renome and perpetual memory: which part of honour to every honest man, passeth all other reward, that may be given in this life that is transitory. But because we speak while ere of conjecture. If by signs and liklihodes, deeply considered without malice or other vicious affection, ye do conject, that your master is in peril. Although ye be not so much bounden to tell him, as if ye knew it: yet if ye tell it him with your conjecture ye fulfil more the parts of a good servant than he that hath the same conjecture and speaketh nothing. For if that thing happen not, that ye mistrusted, the cause is to be referred to god: but the signs & likelihoods ought not for all that to be an other time despised: and your care and love toward your master are to be highly commended. If it do happen, than your diligence and study are to be extolled.  HA. 
By the faith of my body thou hast raisoned cunningly.  PAS. 
That cunning I never learned in scoles, but by long observation and marking of other men's folly.  HAR. 
But Pasquil, though in perils concerning man's life, speech may be preferred sometime before silence. It concludeth not, that it shall be so in all other things.  PAS. 
To bring the to this point have I made all this long babbling. esteemest thou life more than good renome, or the wealth of thy country? For the which so many puissant and noble princes, so many wise and excellent philosophers have left their lives willingly? Who gladly will leave a better thing ●or a worse? Except for wantonness, or for the new fashion. Is any death so much to be dread as perpetual infamy, the subversion of the common weal, universal destruction of all the hole country? Which to escape or resist, many valiant knights, honourable matroness and chaste damoiselles have offered themselves to the d●th. And who refuseth the lass pain to cast himself in to the gra●tter torment? Or dost thou esteem the death of the soul to be of lass importance than the death of the body? What sayest thou? that judgement belongeth to thy faculty.  HARPOCRATES. 
In deed there ye touch me.  PASQVILL. 
Like wise, a knock on the heed, though it be to the skull, is not so dangerous to be healed, as an evil affection thrust in to thy masters brains by false opinion. Nor a wipe over his face with a sword shall not blemmishe so much his visage, as vice shall deform his soul and deface his renome, whereby he is further known than by his physiognomy. Is there any poison can make him to be so abhorred of man, as avarice, tyranny, or beastly living shall cause him be hated of god and of man universally?  HAR. 
No in good faith, I think thou sayest truly.  PAS. 
Than confer all this together, with that which we before raysoned, and see where in any thing that thy master speaketh or doth, if there be any of the perils imminent, which I late rehearsed: whether it were better to speak or keep silence, and in which of them were most surety. And consider also, that between these two perils, that I have rehearsed, is no little diversity, besides that the one is much more than the other. For in the bodily peril, in the time of the stroke perchance your master would here you, and thereby escape, or ye mought defend him, but the other peril of soul or mind, the longer that he continueth therein, the more gladly he receiveth the stroke, and the more he will disdain to be warned by you: and than ye put yourself in more danger of that, which we spoke of before: but for all that neither in time of danger thou oughtest to leave thy master unwarned, which thou hast all ready granted: nor yet when thy master is stricken or poisoned, speech is unprofitable as thou hast supposed.  HARPOCRA. 
How prove you that? For if ye be a surgeon, ye know it must be your deeds and not your words, that must help him.  PASQVILL. 
Now it is well remembered, ye shall have god's blessing. I never herd a more fool by my holydome, doth a surgeon all his cure with plasters and instruments? sometime he speaketh also, or if he be dumb, one speaketh for him, and telleth his patient, what meats & drinks be unwholesome, which be levitives and helpeth his medicine. Also when he perceiveth him to be faint or discomforted, than with sweet words and fair promisies he reviveth his courage. If he be disobedient or riottouse, he rebuketh him, & do aggravate the danger to make the sickness more grievous. The same is the office of a good confessor, where he perceiveth man's soul to be wounded with vicious affections, sins that a conffessour serveth for none other purpose, but to cure man's soul of deadly sins, which be her mortal diseases: but can he do that without speaking? Also ye said where mought be no longer resistance, speech nothing availed: I ween ye said truer than ye were ware. For when Gnatho with his flattery, & ye with your silence have once rootid in your masters heart false opinions and vicious affecti●, which is the poison, that we so much speak of, though ye perceive the danger, and than sore repent you, yet shall it perchance be impossible with speech to remove those opinions, and cure those affectis, except ye lou●d so well your master, that for his health ye would confess your own errors.  GN. 
Nay god's body, so mought we get for ourself a pair of tariars.  PAS. 
Well it were better tarry, than run to the devil with your master, or that good re●o●me should run away from him. But tell me Harpocrates as thou thinkest, were not speech now expedient? or how mought thy master be otherwise curid? with silence trowist thou?  HAR. 
It seemeth that silence should nothing profit, nor speech should any thing avail, if the opinions and affects be so impressed, that they can not be removed.  PAS. 
Yet again, if ye speak no wyseliar to your master, than ye do to me, he hath of you a worshipful counsellor, I demand of you remedy to cure wrong opinions and vicious affects: and ye answer me, that neither speech nor silence is profitable. Like as if I had asked counsel of a phisytion what thing would heal me, of my sickness, and he would say, that giving to me medicine or giving me none, should not avail me.  HAR. 
Spoke I not well, where I find no remedy?  PAS. 
No, and ye look wisely. For and if ye remember, I did not affirm expressly, that it should be impossible to remove false opinions or vicious affects, where they were impressed: but I joined thereto peradventure, and also an exception, if ye that induced them, confessed not your own error. Than if your confession mought cure them, speech were than not unprofitable. And if your own confession availed not, since I affirmed not expressly, that the said diseases were incurable: if neither silence, nor speech should be profitable, what should then be the remedy?  HAR. 
I make god a vow. I can not tell, except it were grace.  PAS. 
I heard the never speak so wisely. But yet supposest thou, that grace will so lightly enter, where false opinion and vicious affects be so deeply imprinted, except they be first some what removed by good persuasion? unless thou thinkest, that every man shallbe called of god, as saint Paul was, who was elected. And yet now I remember me, at his conversion christ spoke unto him, & told him that it was hard to spurn again the prick: where if Chryst had hold his peace, Saul which was than beaten down to the ground, mought have happened never to have been called saint Paul: but if he had escaped, he would by lykelihod have continued still in his error.  HAR. 
It is not for us Pasquil to inserche the impenetrable judgements of god: but the grace of god hath happened far above men's expectation: & where all other remedy lacked. For than the puissance of all mighty god is specially proved.  PAS. 
But trusting only therein, to leave our own endeavour, I think it presumption. And what endeavour may be in silence? Wherefore speech is not only profitable but also of necessity must be used in healing the diseases, both of the soul and also the body.  HAR. 
I can not deny that, if I say truly.  PAS. 
Than when is your silence in season?  HAR 
I can not shortly tell, I am so abashed at thy froward reason.  PAS. 
Than will I help you to know your own virtue, wherein ye have such delectation. I trow ye heard not how I did expound the sentence of A●schylus, which Gnatho rehearsed to me for a counsel?  HAR. 
Yes, that I did, for I stood all that while at the ●wyndowe hearkening of the.  PAS. 
See how full the world is of such false images, that do here all, when they seem to here nothing: as I trust to be saved, with such fellows it is perilous dealing. But yet that shall not cause Pasquil to leave his babbling. Now Harpocrates, bear away the said sentence with mine exposition, and use it.  HAR. 
So I will, as much as pertaineth to silence.  PASQVIL. 
Ye god a vow and also to speaking, or else all the counsel is not worth three halspens. Think ye to be a counsellor, and speak not? What where the Emperor the better, if in stead of counsellors he had set in his chamber the images of Cato, Mettellus, Lelius, Cicero, and such other persons, who living, far excelled in wit, experience, and learning, them, which be now about him? be men that sit and speak nothing, any better than they? No, but rather much worse: for they serve for nothing, yet the images do that, wherefore they be ordained, that is to say bring to men's remembrance the wisdom and virtue of them, whom they represented. But doumme counsellors do not their office, wherefore they be called to counsel, but by their silence they cause many things to be brought to an unlucky conclusion.  HAR. 
And thou that art not called to counsel, art full of babbling.  PAS. 
But once in a year: and wo●ist thou why that is?  HAR. 
Nay, tell me I pray the.  PAS. 
Marry if they that be called, would always play the partis of good Counsailoures: And both spiritual and temporal governors would banish the and Gnatho out of their Courts, except ye amend your conditions. I would speak never a word, but sit as still as a stone, like as ye see me: But for as much as it happeneth all contrary, and that things be so far out of frame, that stones do grouche at it (remember'st thou not what a clattering they made at the last wars in Italy?) and yet counsellors be speechless: I that am set in the city of Rome, which is the head of the world, ones in the year shall here of the state of all princes and regions. And because in the month of may men be all set in pleasure, and than they take merrily such words as be spoken again them: than boldly I put forth my verdicts, and that openly.  HAR. 
There thou dost foolishly: for thou shouldest do more good, if thou spakest privily.  PAS. 
Tush man, my plainness is so well known, that I shall never come unto privy chamber or gallery.  HAR. 
Sens thou profitest so little, why art thou so busy?  PAS. 
To th'intent that men shall perceive, that their vices, which they think to be wonderful secret, be known to all men. And that I hope always, that by moche clamour, and open repentance, when they see the thing not succeed to their purpose, they will be ashamed.  HA. 
Yet mayst thou happen to be deceived.  PAS. 
But they much more, when they know not who loveth them truly.  GNA. 
Harpocrates, it is time that we repair to the court, lest we be blamed. And let us leave Pasquyll with his praterye.  PAS. 
And I will leave you both with your flattery. Yet I trust in god to see the day, that I will not set by the best of you both a butterfly. As great a wonder have I seneer this time,  HAR. 
Farewell pasquil, and think on silence.  PAS. 
Farewell Harpocrates, and think on thy conscience, I ween I mought buy as much of the costardmonger for two pence. Now when these two fellows come to their master, they will tell all that they have hard of me, it maketh no matter. For I have said nothing, but by the way of advertisement, without reproaching of any one person, wherewith no good man hath cause to take any displeasure. And he that doth, by that which is spoken, he is soon spied, to what part he leaneth, judge what men list, my thought shall be free. And god, who shall judge all men, knoweth, that I desire all things to be in good point, on the condition, that I mought ever be speechless, as it is my very nature to be. Adieu gentle hearers, and say well by Pasquyll, when he is from you.  
FINIS.   

Londini in aedibus Thomae Bertheleti typis impress. Cum privilegio ad imprimendum solum. ANNO. M. D. XL.