The praise of Nothing. By E. D.  
❧ Imprinted at London, in Fleetstreet, beneath the Conduit, at the sign of S. john Evangelist, by H. jackson. 1585.   

❧ The praise of Nothing.  
divers of singular reputation, to recreate themselves from their graver studies, have after the nature of their conceits written diversly, & that of such matter, which in the opinion of the people, seemed not worthy the pen of a mean scholar: in which notwithstanding, they showed no small argument of their great judgement, that erred at no time less, than when it appeared most idle, and looslye given. For as in the quiet times of states well governed, Soldiers trained with shows of no danger, and exercised in pleasant marches, fervently covet the hazard of battle: so returned those rare men, from their lighter labours, more resolute, to bear the heavy burden of their ancient studies. By imitation of whom may the meaner sort, being also wearied with other accedents of the world, undertake the like (as the poor help of country music for a plowemans' dump) with no less warrantise, than the shepherd may the use of his Often pipe, Princes having the Cornet, & other excellent Instruments. For to men that differ in no other circumstance, than the favourable aspect of Fortune, hath Nature, being as good mother to the Idiot, as the greatest clerk, used for one sort of sickness, a like method of cure, as a mean to mound her children with the true knowledge of themselves, by which their society, and mutual good will is maintained. This equity in nature hath moved me, as a lenitive of the mind (though beside my infirmities, I have many things in common with others) to enterprise the praise of Nothing: which I confess might have had more ornament, if it had fallen in the hands of the learned, by whose labours the weakness of the subject might have been helped. Yet for the between the déepth of their skill, and the shallownés of this matter, there is small proportion: I thought the same more agreeable for myself, whose judgement hath nearest conformity therewith.  
Whilst I endeavoured to shun Agrippa's vanities, and Erasmus follies, as one that might have been a pattern of either, I clothed with bare garments this treatise: for equity would not that Drones feed with the Muse's birds, neither that Arachne weave in the frames of Minerva. My purpose hath not been to publish any thing contrary to piety (which with many observances, I have regarded) or in beguiling the time, in which I salve my own sores, to wound the wandering appetite of such as hunt novelties, and ingorge themselves with every poison, that hath either his outward forces alaide with sweet smells, or savoury tastes.  
But I who had rather breed no delight, then betray the senses, have in consideration thereof, put this Caveat, that those fictions which be without order scattered in this pamphlet, be for no other cause laid down, then to piece with fantastic artificers, the defects of their invention: none being so hardy to draw Venus without her Uaile, or Mars unarmed.  
The weak help of these supposes, I submit to the learned censure of the godly, who know them to be no otherwise part of any work, then steyning colours of one nature, with the table or linen hanging.  
I mean not to be jealous of the good report of this treatise, as Appelles was of his picture: but give leave for all sorts to reprehend me for nothing, for whose sake I have made appearance of some enmity to all things, neither to impunge any ground of equity, but to take such measure as I have powered to others; of whom I entreat no other favour, then that they think it the labour of him, who windeth quills for the web of Penelope.  
The quarrel is not yet ended, which hath risen amongst the ancient Philosophers, touching the original of the world, which some will have to concern only the earth, & her contents: others the mighty frame of the universal: every one setting down his several reason, as being loath to have seemed ignorant of those great matters: when to things in which they had more interest, being of one creation with the heavens, and the earth, they were mere strangers, for that light of which Zacharie and the evangelist spoke, had not then shined to them, by which they might through the thick clouds of nature behold themselves, a knowledge descended from heaven. For whilst they travailed (Curiosity being their guide) to find out in the numbers of Pythagorus, the moets of epicure, and separated forms of Democrates, the natural cause of the world, they revealed by chance, the true procreation of nothing: as men in seeking Mines do first find water, without which there is no store of Mettle congealed.  
This labour although it were not, in dangers equal to those of Hercul●s, yet is it worthy of great praise, in bringing to light a descent further, then was either known to Ulpian, or the learned Heralds of that time, since which, no man hath meddled therein: they only endeavouring to find out the original of Nilus, the causes of his inundations and ebbs: the vehement motions of the Air, and earth, the moving of the planets, their Eclipses, and other accedents.  
The profane antiquity therefore, unless by casual means, entreated little hereof, as of that which by their rule, y● Nihilex Nihilo fit, contained not matter of profit, or commendation: for which those Philosophers hunted, as ambitious men for dominion and empire. Leaving therefore (as men impatient to abide without the vain praises of the people) that difficult and laudable enterprise to the posterity of the children of God, they gave themselves to be authors of many partialities and sects: But these latter sort; upon whose backs this charge was cast, after they had beheld the state of all things, perceived the cause of their production, to consist of a nature more excellent than they were of: which being without the compass of their school causes, must of necessity be ascribed unto the wonderful omnipotency of God, who by his divine wisdom, composed the universal substance of nothing: which is by so much of greater dignity, by how much it hath rather pleased the creator to fram thereof the worthiest creatures. And though it liked Tully, to name the revealing of these mysteries to the multitude, great impiety: yet think I it necessary, as a mean to attain to the true knowledge of God, and ourselves: of God, who making all things for man of nothing, is preached to us by the architecture of this mighty engine of the world: of ourselves, who being made of reasonable souls, & bodies, partake both of the natures of Angels, and brute beasts: to that end, we embase not with abject minds the excellency of the first, or raise the second higher, then is agreeable to our strength. For that substance, which we communicate with Angels, being created of nothing, draweth us by a secreter property, to the contemplation of heavenly things, than the Adamant doth Iron● the other, being a native of the earth, inclineth us by a natural impultion, to fire our care thereon, till we fall groveling from all duty, and (being subject to diverse alterations, and changes, either increasing, or decreasing with the moon, are finally eclipsed with the grave. This is therefore a matter to be regarded of them, which be rocked in the pleasures of this world, that the bovye being one descent more from nothing then the soul, is by many degrees further from all virtue than the same: & that so long, as we retained the simple of our beginning, we were (as having our minds regolated by the good order of nature) the lovers of virtue. But after that the compounds of the serpent, and our first parents, had rooted in us these posessives, Meum et tuum, (the elements of ambition) we declined from that age, which in respect of this, & the innocency of that time, was named golden: tasting in lief of the pleasant fruits of the Orchard of Eden, the sour leaven of the first error: which so corrupted the whole state of the world, that as by more ages, it stood further removed from the time of his creation: took it also, being newly separated from piety, new names, with which, his honourable title was extinguished, as having no other effects then of iron, and therefore now named thereof.  
In this proportion, is there to be observed, the nature of both the mettles, if iron be to be named one, which maketh for this matter in hand. For as gold (being made of nothing, retaineth still his natural property, and substance) neither yielding to the moistness of the water, or consuming by the extreme fury of the fire, is the type of those, who despising all things, are afflicted for virtue: so iron being artificially made of stones, and showing by his rust, the uneven temperature of the elements, & malicious influence of the planets in his composition, prefigureth the ungodly estate of man, wasted by the flame of concupiscence, & canker of lose life.  
The mean to attain perfection, is either to return to that of which all things were created, or to be still endowed with the simple of the first creation: which neither the lower heavens, that over spread the world with their beautiful lights, or the earth which is contained in the midst of them, are: it being pronounced by the Psalmist, that they shall wax old as doth a garment: which proveth their virtue by succession of times, to diminish, and not to be of such efficacy in working, as when they were created of nothing: since which time, the one hath for our sins put on the nature of Brass, and the other of Iron: as qualities having affinity with our corruption, which were to be restored by those things, in which it hath offended, but that the abundant mercy of God dispaireth, for the nourishment of his creatures, with this rule of justice.  
The heavenly politic in reforming the disorders of his common weal, referreth us to the beginning, in which was neither corruption of law, or nature: the like have his disciples done, as to that where lieth no suspicion of ill meaning. But such as be crooked followers of this company, & jealous of the godly antiquity, make all beginnings doubtful, which are of more age than themselves: and as men utterly ignorant of the grievous soars of their natural country, name nothing the cause. Our sovereign governs, apply the easiest remedies of godly surgery, for preservation of the whole body: but in this, they be no otherwise deceived, then in those actions which be squared with the rule of error. For as these Mal Contents, of the vatiean Seraglio, use (contrary to the sincere purity of the sacred word, and imitation of the holy Fathers) profane and superstitious worshipping of God, in stead of adoring him in truth, and verity: in like manner, have many enormities been perpetrated for nothing, with no less fury, then as though all the powers of nature, had consented to beat reason from the stern, and to sink the vessel of sound judgement: to which notwithstanding, we ought not to attribute the cause of ill effects: The goodness of wine being not impaired, though some take the Moon for a candle, or the Sun unprofitable, for that others are scorched with the heat: which hurt not in respect of their qualities, but by mean of the patients indisposition: so nothing, entering the empty minds of divers personages, with that motive, which some school men doubt to make either an accident, or a substance, and therefore by conjecture nothing also: stirreth them (as the air of the fire, moveth either light or dry things) by some power of the first nature: from which because they as now excluded: they follow their several affections, whether it be in grave or light matter, as Wolves quarreling with lambs, for troubling the streme beneath them, or men seeking cudgels to beat dogs for waging their tails. For proof, let us descend to a particular example of the way ward qualities of old age: which though it be reverenced with many ceremonies, and entertained with no commodities of the world: yet remaineth it impatient of either fortune, consuming for nothing in great frowardness, the residue of their brittle years: or as fond turning over the leaves of their last times, as having put of the sobriety of ancient men, or the shamefastness of young children: bestow the remnant of their life in making Sonnets, in smothing their wrinkled skin, coulloring their white hairs, perfuming the venimus exhalations of their stomaches, & carrolling with rattling voice their amorous Villanella: although without hazarding the loss of some tooth, they open not their hanging chaps, more fearful than the grave.  
Many other things unseemly that time, are intemperately passed by them, as though a doting liberty, gotten by some colour of long experience, and imitation of light men, might more warrant their safety, than a wild Ape, deceived by the hunters: with whom whilst they would seem to be that which they are not, they pittifullye forego the which they be: making that in which there is no vice, the shade of their ill doing, and with little children (being demanded the cause of their action) answer it is for nothing.  
To which notwithstanding, there is no enemy so capital, as these dotards, and light estate of lovers: who never liked Homer, or his muses, accompanied with nothing: according to the ground of their poet: with Muses though thou comest accompanied Homer, if thou bring nothing, ibis Homer foras: yet have many of them therefore vowed themselves to the suspected holiness of Paulina, who more favoured Mundus, in the person of Anubus for nothing, then in the habit of a Roman knight, with his xx, Miriadas.  
It mattereth not that Cleopatra was more chargeable to her Corporals: so that the rest of that sect, who by their sober conversations, & mildness of nature, are to allay the bitter accedents of man's life, were excluded these actions: for that their looseness, is the looking glass of man's sin, and (according to this rule, that who striketh with the sword, shall be stroke with the scabarde) a pronounced reward of their husband's error.  
Miserable is that course, and contrary to the nature of honesty, to ascribe to nothing their disloyal parts: but so do they, that under their own teste, they may be convinced of many faults, and their condemnation be greater.  
Some others there be, by a marvelous indisposition of honesty, (who although they be guarded with more felicities, then divers ages before them have tasted) & courted with many favours of her Majesty, float notwithstanding over the landmark of due obedience, for no other cause, if they were well examinied, then for nothing: a matter not agreeing with their impiety, which yearly reneweth with Aphrica, some monster, nursed in their mutinus conferences, where being impatient of any season, they would draw the governments of Princes, to the ordinary rule of themselves, capitulating their favourers, with special notes of good will: and canceling the good names of the rest, with infamous titles: as though that men, and not God, had the erecting of kingdoms: which whilst they frame in the air, with the rebellious cyclops, they undermine their natural dwellings, and country walls: thinking to be made no small fools, in that they be, by those means known to Italy, France, and Spain: when kings, whose secpters be supported with prudence, and justice, never reckoned the executioners of their fury, within the College of good men, or thought the reward of such mastiffs, any other then garbage.  
A portion to good for that course, which is made miserable, in being suspected to them, from whom they look for all favour and good will: a matter to be reserved by great estates, for honest men, lest their own people (by an ill precedent) be drawn from the duty of good subjects, and recompense their Prince's error with disobedience: the same happening by the just judgements of god, which hitherto never failed, to minister them, who have made themselves stumbling blocks to their neighbours, new matter with which they have been fearfully entangled, to the terrible example of the whole world.  
Let them therefore deal uprightly with all men, that judge the earth, and not abuse the amity of virtuous Princes, for overthrowing a good cause: or alienat themselves, or peaceable ordinances from their willing subjects, to the hazard of their whole interests: as though their desires were to see the order in nature troubled, and to be the last whose eyes should behold the ruin of all things.  
It were a roomth for some idle body, so look into the accedents of every state, which hath been diversly afflicted for nothing: or to peep into every dwelling, for examining this cause, which fathereth many novelties, and such enterprises, as are either bloodily executed, or performed against the use of common sense: as though those things were lawful to wise and valiant men, which are not permitted idiots, or thought natural for brute beasts.  
In this lowest degree of reason, Xerxes the greatest prince, and least wise of his time, by an unspeakable folly, acquitted all other of extreme blockishness: for whatsoever any dedicated to that Lady or dame he servilely loved, applied this forgetful king to a plane tree, putting thereon his Diadem, yielding humbly thereto his sceptre, & complaining with such gestures, as be either dissembled by wise lovers, or plainly used by simple fools: accursing that day, and night, in which neither Sun or Moon, spread on him the shadow of his beloved boughs, which had in such sort bereaved him of judgement, by gathering in the sweet air, by their soft moving, that his care of the Persian government lay under foot, more esteeming the compass of earth, which enclosed the root of their trunk, them his several governments, and large dominions: which in his conceit were no otherwise beautified, then by giving nourishment to the same.  
Of like passions, may large volumes be written, though worthy of no other pen, than a black coal: or memory than was by decree of all Asia, left for the burner of Diana's temple. And although nothing is absolutely simple, innocent, & harmless in itself, yet therefore hath all impiety been set abroach, duties abrogated, virtue suppressed, truth put to silence, & charity pursed, which should be currant amongst men: by which perversion, nothing hath found no less favour▪ then the rich stone by lustre of his foil, or as the fair mistress, by the company of browning her maid.  
It shall be necessary in respect thereof, to observe a like proportion, in deciphering the incomodities of those things we esteem profitable, to that end, we may more apparently perceive the good effects which come of nothing, as of the least, or no enemy of life, by whose society many evils depart, which as murderers of peace, either draw us from the favour of God, or bring us into the uncertain liking of the world: in which there was never any, but that he was continually foste and made sea-sick, or suffered extreme wrack of life, or other fortunes. And although the opinion which we conceive of this trash, hath a like dominion in us, as white or black in other colours: we nevertheless gaze thereon, with no other admiration & danger, than Narcissus beheld his beautiful reflection, or cherish it then as the frozen serpent, in the warm bosom of the idiot: by mean whereof, we render many times a sorrowful testimony of our light choice, and dangerous affections. The knot of this mystery hath closed the best wits, for giving judgement, in this repugnancy in nature, vz: that whilst every one desireth a long and peaceable time, he yet hunteth after the use of those things, which frowardly abridge the good course of life. It is therefore no marvel, though this supernatural motive, hath been condemned of them, who esteeming all things by their weight & fashion, have for their purpose, this crooked saying. Somewhat hath some savour, not weighing considerately, y● as by those instruments by which we perceive any pleasure common to man, we partake also a thousand incomodities, which flock without number to cross the joys of life: which so withereth with any sorrow, as though we had dwelled in continual calamity, and never felt other than the passions of extreme misery. Compare the joys and sorrows, which grow of corruptible things, & there will be sufficient reason minstred, to confirm this argument. For beginning with the state of marriage, from whence the maids of Greece reckoned their age: who are they, that after the death of their beautiful, & chaste wives: or contrary wise of their rich and loving husbands, that think not their time passed vanished, the present perished, and their life following desolate? reckoning the remembrance of their old joys, the mother of their new sorrows, and lamentable state. Or what natural parent, being deprived of good children, doth not more lament their loss, than he rejoiced of their lives? which being carefully feared, were by so much the less pleasant to him, who now sorroweth them with many tears, as having lost the Image of his youth, the lantrens of his sight, & staff of his old age. Touching the powers of man (whose corrupt nature, windeth as a hop wire, as well about weeds, as herbs) they stand us in so small stead, that when we have most need of them, we are to seek their help. For whilst one of them impeacheth the others function, the outward senses wanting by that mean a moderator, take one thing for an other: observing no order in quantity or quality, but filling all things with jars, verify the saying of the Prophet: by hearing you shall hear, and not understand, and seeing you shall see, and not perceive. If these two senses which have a pre-eminence above the rest (as well for the necessary use of life, as that by their means, we taste of the loving goodness of God) be by the divine Oracle unprofitable for us: what is to be said of the other parts of our body which make us by divers insolences iniurius to God, and man? but that we have in each of them many deformities, as though the looseness of our life, were appointed the foil of virtue, or that honesty could not be expressed without her contrary. The charitable looking upon the torn leaves and poor afflicted members of Christ, greatly profiteth no doubt the dullness of our bodily sight: which being seen and not relieved, argueth us of incrudelity towards the head, whose parts they are. Furthermore to behold in our sensuality, and not in the singleness of the eye, the beautiful proportion of the world, the wonderful, and unchangeable course of the heavenly bodies, the marvelous motions of those huge heap of waters in the Sea, and daily renewing of his other creatures, which preach to us the infinite wisdom and power of God, in the composition of this mighty frame, be likewise testimonies of our darkness, and gross ignorance.  
For better explaining this matter, in which with full consent the world hath willingly erred: let us, although there is not any thing so agreeable to nature, as the society of every living thing in his kind, yet view the consequent effects of that fellowship, and we shall for the most part find it so hurtful to ourselves, that in respect of our mutual enmity, we are (by our own censures) judged Wolves one to another. For whether it be for the desire of dominion, or to have commendation for wit, strength, or comeliness before others, seldom is there peace: and when it happeneth, it rather gaineth us opportunity to break into greater violences, then to set the good slips of virtue: which if we plant, they prosper as growing out of their natural soil. It is not therefore to be marveled, if we regard all circumstances, though the other creatures of God be enemies to us: when our powers and natural parts descent amongst themselves, & one man with great hatred prosecuteth an other. For after the chain of our obedience (by which we were tied to the favour of God) was broken, all his other creatures grew weary of our Empire, & as our professed enemies opposed themselves, in the quarrel of their creator against us: either utterly refusing our company, as that which is supposed dangerous, or so rebelliously obeying, as they seem our Masters, unto whom we owe our service, for providing their food, and other necessaries: for which they (being desirous to shake off the yoke of their bondage) yield no other recompense, than the stripe of horn, heel, or tooth: unless by our tyranny, they be made the unwilling servitors of our appetits. For some resolution of this matter, let us behold the natural contradiction of the simple sheep, who by a secret instinct, rather chooseth to go naked, by clothing the briars with her wool, and to venture her silly body in company of her ravening enemies, than her natural owner should be possessed of either. Furthermore, there is not any living thing, being not joined to our fellowship by some necessity, whether it be the small unclean Fly, or the hurtful and laboursome Cmot, that willingly draweth to the ●ame, but to annoy us: or those things of which we make our profit, conspiring with great malice against our lives and commodities, for which they lie in wait, as for a pray due to them, for our transgressing the sacred ordinances of God: by whose decree, not only they, but the elements also have broken that amity they had at the beginning with man: annoying our bodies inwardly by their uneven proportion, and no way failing to oppress our weak estate, by their outward effects.  
For setting aside how the water overfloweth our cattle, perisheth our fruits, & drowneth our bodies, may we behold a malice greater than belongeth to lawful enemies, in casting them up to be devoured of Fowls and beasts, who are made honourable sepulchres to our miserable carcases: & not yet satisfied with this triumph of us (whom she finddeth beyond all hope, received of these common adversaries) proceedeth with no less fury (by mean of the other elements) against the remnant of them which perished by her former cruelty, in yielding fulsome vapours, which being drawn by some quality of the fire, are willingly received of the air, to be sucked of them, who thereby are made parents of mortal diseases, and long infirmities. Nether have we any peace with the earth, a daily and sullen enemy to man, which either by her quaking, in bearing the heavy burden of our uncleanness, murdereth many: or being mindful how her beauty faded in the deluge, for our iniquity, so opposeth herself against our labours, that in gathering one ounce of things necessary, we bring in therewith two pound of sorrow, powdering our meat with sighs, mingling our drink with tears, and slumbering in deep care, as having many calamities more attendant than our shadows, which forsake not our pained bodies, till they have delivered them for a full satisfaction, to this greedy creditor the earth.  
The ordinary of Tantulus were rather to be wished, than those things or their effects, which by a popular opinion, are named profitable: and thereof durst I make some native of Plato's den, the Palemon: to whom, although Epicure had showed the beautiful buildings of Corinth, the sweet perfumes of Thebes, the plentiful tables of Capua, or magnificence of the Roman Empire, would judge them far unmeet for the safe conversation of man: who with this fraught, may as easily arrive in the heavenly port, as a Camel may pass the eye of a Needle. It is worthy of some observation to behold the enmity which the other creatures besides man, as well sensible as insencible, have between their several kinds, as the Serpents & Fire, being things sensible and insencible, Oil and Cucumbers, feathers of Doves and Eagles, being both insencible, the small bird Egitus and the Ass, being both sensible, etc. especially for that there is no hope left to gather profit by the use of these things, which are so incomodious to themselves. It seemeth Bias, or as it pleaseth some Stilpo, disagréed not from this argument, who in flying naked the town of his birth, which contained both his friends & substance, that were at one instant in hazard of burning: answered them, who willed him more carefully to regard his loss. All those things which be mine I take with me: inferring thereby, that virtue is the only ornament and possession of a wise man: all other things being but snarls to entangle honesty, and to cast us headlong inso much misery.  
Of that opinion were many other, who beholding our states buffeted by prosperous or adverse Fortune, utterly condemned the life of man, as the which by the use of worldly things was made the storehouse of many evils.  
The consideration hereof, ministered Heraclitus large floods of tears, and clouds of sighs, as unfeigned witnesses of his continual mourning, for those miseries with which he beheld our lives filled and made lamentable. The self same caused Democritus to laugh at them, and their madness, that thought all other times than those, in which they pursued the causes of their short life, or infinite trouble, lost. They both agreeing, that our lives be so deluded with the world, as the unwary bird, by the Fowlers call, or the greedy Trout, by the sundry colours of the feathered hook.  
In all these matters may we behold the true portraits of sorrow, laid forth with the deceivable colours of Anagirus, were we not such, which by custom, like as well the reflections of light, as the natural brightness of the Sun: or as children ill learned to forego with Esau for Porridge, a land that floweth with heavenly food.  
And although we deserve no better (if we respect our own worthiness) than a surplus of those evils: yet for that they may be separated by an other trade of life, I condemn them as means, to draw us from piety, or by which we are inferior to brute beasts, who are far from those affections, with which we be burdened and thrown down.  
I may appeal in these matters, from common opinion, to the Citizens of the world, whose experience knoweth we be no otherwise made of, then of sirens, or pitied, then of Crocodiles: but each way assailed with flatteries, and supposed compassions, as a people il guided to discern of our adversaries. This duly considered that all things be either naturally our enemies, or by our error in using them, made unprofitable: let us as men made wise by our own peril, make much of their contrary, by whose benefit we find some inclination to honesty, or by whose mean, we lose not our lives, credit, and peaceable state: but may have in respect of our security thereby, one countenance with iwenal's passenger: when others having their hearts heavier than their purses, curse with the weary Spainard, the titles of Crosses, they being turning marks of high ways, far from the dwelling of men: honouring on the other side the wheel, and gibbet, as signs of rest, being placed near to Towns, and Cities.  
The affinity which hath been ever between nothing, and the poverty of men, maketh the one hardly to be discerned from the other in the possession of their owners: the effects of both, being the cause of good arts, and invention of some new matter profitable to the world. For the mind being at no time idle, or as some will have it, neither always well occupied, & not impeached with foreign causes, traveleth to bring forth somewhat of excellent quality, and therefore have I marveled at the idleness of those times which had leisure to establish this saying. poverty is an enemy to good manners, a proverb amongst us: the same being necessary for the knowledge of ourselves, that are by the contrary most insolent and intolerable. Dionysius whilst he had the pomp of a King, was esteemed of all men tirranius, & being expelled his realm, named for his temperance, and wisdom, a Philosopher. Alexander of Macedonia, being (for his dominions) wounded with the holy flatteries of jupiter Hamon's Priests, of a sober Prince became violent: as he terribly expressed in the miserable fortune of his faithful counsellor Clitus, and the lamentable state of Persepolis: by which & such like he brought himself in hatred of his people, by whose service he passed many hazards of battle, which then were had in admiration, & now scarce believed of those, that have not travailed in the divine Oracles of Daniel, and other wrighters (touching that matter) of good report. For such were the disagreements of affections in this Prince, that whilst he esteemed the contents of the world, he exceeded all the great men of his time in looseness of life, and extreme cruelty: and contrary wise, when he feared nothing, and reverenced the lovers thereof, as he confirmed by visiting Diogenes in his Tun: there was none gained so easily the hearts of all men as he: being by their whole consents judged worthy, for his magnimitie and temperance, unto whom the world ought only to yield his obedience. Notwithstanding this opinion received by all men of him, repaired he (as I said) to the strait lodging of Diogenes, as unto him with whom he had near equality in nothing.  
The which this good Philosopher had in such estimation, that he offered therefore daily supplications, to those Images which were erected in the public places of Athens, for the memory of their good Citizens: although some hold, he observed this custom to that end he might more patiently bear the denial of such necessaries, as he sought at the hands of rich men.  
But how unprobable their opinion is, the conference between him being in his Tun, and Alexander standing between the sun and the mouth thereof proveth. For after Alexander found that confirmed by his own experience, which he heard reported by others, touching the excellency of Diogenes wit, and the rare quickness of his spirit: and seeing him with a mind greater than belongeth to a man in adversity, to contemn both life, and other matters of the world, he studied according to the worthiness of himself, to nourish those virtues by somewhat, that might be agreeable to the magnificence of a King: and therefore encorraged Diogenes (whom he found not stored with any thing in his Tun, which served for all weathers) to ask possession, or other necessaries. But Diogenes who resolutely addicted himself to that dwelling, which he preferred before the Areopage, and Courts of Kings: and unto whom the least matter in the favour of nothing seemed grievous: required Alexander in am of his offer, to remove his shadow, that had entered the mouth of his Tub, as that wherewith his lodging was over charged, the same being only reserved for him and nothing.  
Esope who painted to us by Birds, Fishes, Serpents, & four footed beasts, the form of an honest and safe life, being taken with the enemy, and made subject (with fools) to misery, was with other bondmen offered to be sold to Xantus the Philosopher, and being demanded by Xantus what he could do, to that end he might thereafter rate his price, changed not with his fortune his opinion: but answered, as if he were rather to be esteemed of the bier, he could do nothing.  
Xantus who became master to this Esope, and knew the treasurers of nothing, to be the paimaisters of Philosophy: to make trial with what judgement, his new servant affirmed himself able for nothing, and desirous as well to see a lover, as a doer thereof: had brought to his house by his commandment, and the conduction of Esope, one that loved nothing: whom Xantus entertained with great fare, and for a Philosophical conclusion, and want of other melody, to furnish that feast, counterfeited the invention of Pythagoras music on his wives back: who singing a sorrowful plain song thereto, ministered such cause of mirth to his guest, that he fell from the board with extreme laughter: by which Xantus knew the great judgement of his man, in finding the owner of this jewel, whom he caused to be solemnly conveyed out of his house upon four men's shoulders, as that which was not worthy to lodge so honourable a person: an act answerable to the high renown of this learned Philosopher.  
Socrates who by the Oracle of Apollo, was named the profoundest man of that time: out of whose springs Plato drank the sweet liquor of his Philosophy: who though he might with warrantise, in respect of that praise, have challenged the first place for his universal knowledge: yet he esteeming the same as a matter contemptible, made his choice to know nothing only: as by which he found the way to virtue more safe, and with less danger. This purpose he changed not at that time he went to die for inveighing against the Athenians adoration of Idols. For even then, when Xantippa his wife, the same Xantippa (who not long before as a good Scholemistresse to learn him the sufferance of adversity, had powered a vessel of cold water on his head) saw her temperate companion (who had long been the packhorse of her household actions) taken from her by his Idolatrus Citizens, pitifully lamented (as being perhaps pleased, to be otherwise honestly rid of his Philosophical rules) that he should suffer for nothing. But Socrates, who at no time was unlike himself, gladly confessed to die willingly for nothing, for whose sake he had named himself ignorant of all things: and therefore blamed her, that rashly misliked the cause, by which he was made innocent of any crime, that might slander his life to the world.  
Caius Caesar, being of that magnanimity, that the world difficultly contained his greatness, to sound the disposition of the Senate, preferred divers suits to them for himself, & favourers: but they as men iealius of the Roman state, and muffled with the over sight of their fatal destiny, granted (not knowing what) nothing: a matter taken of Caesar in better part, then if they had made him perpetual Dictator: as by which being no way their debtor, he took occasion to enter upon them, and their liberties, and consequently to cease the large domains of their Empire into his hands: whereas if they had in the beginning alaide the heat of his ambition, with the ordinary hope of other sufers, he had given place to some other, who had chastised their gormandise, that brought them in hatred of all men.  
The opinion which these great Princes, and excellent Philosophers conceived of nothing, might confirm others of meaner judgement to be on their side: if either the good events which have risen thereof, or the authority of the wit, or valour of those rare men, were of force with the people: who with small labour are made attentive to behold jugglers, and to creadite their craft, as a matter of no more deceit, than the tears of light women.  
But in as much as these profane precedents, are not of sufficient weight, to draw those who dissembling the love of nothing, snatch with Esop's Dog at the shadow of their bone: let us behold what method of teaching that contempt of transitory things (and the love of their contrary) was used of our heavenly Doctor, who what rule soever he laid down to be followed of his people, he first practised (as a good lawmaker) in himself: refusing (natural order being perverted) the managing of temporal things, as ill furniture for the policy of that kingdom. He framed his Saints: who being more beloved of God than the Lily or young Raven: (the one beautified and the other nourished, without any help of the world, or nature) are to expect greater succour in their infirmities, & stronger aid. How unprofitable moulds the world and nature are to cast the form of a godly perfection, he hath drawn with quick colours in the person of the rich man, who is not by the sacred rule made perfit, unless he sell all that he hath, and giveth the same to them that have nothing.  
Great is the excellency thereof, whose owners be the objects of charity, which (to clothe her naked children) seeketh not those things which be her own: and no less expedient for our righteousness, which is made perfect by possessing the same: an act to be regarded for our payment, which neither the robber taketh, or is made corruptible by the rust, or moth. When contrariwise to entertain them that taste the fat of the earth, is without hope of reward: unless the casters of water into the Sea, are to be praised for their charity. Amongst other passages which may be cited for this purpose, leaving the ordinances of Moses, which rejected such as were solicited with worldly business, as persons utterly unprofitable for warlike discipline: the same being a type of the life of man, named no other than a Pilgrimage, or warfare upon earth. Christ's loving embracements of the little children (who cared for nothing) are not of least importance: for their simplicity being the shadow of our first innocency, is to be re-entered, as the postern of true godliness: which lieth not open to them that have the world in admiration, and be not resolute follower's of the children's ignorance.  
As the good scholar of this most excellent Master the Apostle, desired not to know any thing in Corinth, but Christ crucified: as if he would have said, setting that most high mystery aside, by which only without any adjunct, or separated cause, the heavens lie open to us, the rest are to be refused, as impeaching true godliness. What is there to be gathered hereof? but that nothing furthereth our devotions, and therefore to be made of, before matters of the world, as the same Apostle, not as I make him speak, but as he further proveth, by adding that the worldly or fleshly man, perceiveth not those things which be of God: than which ignorance, there is not any thing annexed unto the miserable and wretched estate of man of worse quality, the same being the bend sinister, which divideth our parts from the inheritance of God's children: who are not reputed his, unless they shake off the love of the world, & themselves, and boast of nothing, as without which, they partake many things with unreasonable creatures, whose natures by use they put on, and are made like them in all things, their shapes excepted. For in that sense also spoke the Apostle, when he laid before the Corinthians some course of life, which he would they used, as though it were not: which argument, the beloved Disciple followed, with no less emphasis, than the chosen vessel of God: forbidding the love of the world, the same being pregnant in itself, to sequester from our use all society of the heavenly train: which is to one purpose, as if he had extolled nothing: whose praises he might have more expressly set down, but that he endeavoured to bring the same in favour, by dispraise of the contrary: as Licurgas commended to his citizens sobriety, by showing them the unclean behaviour of his drunken bondmen.  
This kind of teaching hath been used of divers, when without violence they intended to remove an evil deeply rooted in our affections: which are not in weeding their unnatural superfluities, to be pressed with the severe discipline of ruff censures: lest they being made weak by that mean, let slip the good seeds of virtue, with the cornels of our corruption, as bodies losing their retentive faculty, by vehemency of the purge.  
But to return where I left, touching the contempt and abject use of worldly things, Petrarck in his triumph of death, newly speaking in our tongue, by an unlearned translator, maintaineth the same argument.  

THe Popes (saith he) the Kings, & who commanded have the world,  
Are naked now, misers, and needy persons all,  
Now treasures where? now honours where? and precious stones?  
And Sceptres where? & Crowns, miters, & purple shows?  
He wretched is that lays his hope in mortal things.  
But who doth not? and if he find himself at length  
Deceived, 'tis reason great, and answereth well his act.  
O senseless men, so much to travail what avails?  
To the ancient Mother great all shall return at last,  
And hardly shall the mention of your names be found.  
Of a thousand labours not one a profit yields,  
But each of them apparent vanities are known.  
Your studies who doth understand can tell me this.  
With minds inflamed, always to damage of yourselves,  
What profit is't? so many countries to subdue,  
And nations divers tributaries make unknown,  
And after enterprises perilous and vain,  
With blood to conquer walled Towns, and treasure get?  
A way more sweet is found with water, and with bread.  
With glass & wood, then with rich orient stone & gold.   
By these hurtful effects & dangerous impressions of all things, I find great cause why nothing should be more regarded: as well for that it serveth all humours, though by sundry means, as that also the same is enemy, or having society with things hurtful to man: but a good help, to make him in true godliness like patient job (so much commended of God) who more than that rest of men, stood beholding thereto, as unto his unseparable friend, which only accompanied him into the world, remained with him in his miserable poverty, and sickness, and lastly returned with him, to his Sepulchre, the gate of his rest and felicity, in which although no man hath in this world a perfection, yet draweth he nearest thereto, either in the prime of life, or decrepit age thereof. The first as was said of young children not caring for the world, and therefore happy: the other being unfit for the world, and therefore like to be happy. For in the latter time of man, when all things remain unpleasant to him, not for that he hateth them, but in respect of his want of power (which then waxeth weak) to use them, he maketh of his necessity a virtue, and in am of his wont violences, and over running the world, either restraineth himself to some monastical life, or teacheth at home the use of true fortitude and military prudence: or if weakened by the dangerous assaults of love, he highly praiseth chastity, reading to his wife the legend of good women, whereby she may more patiently have fellowship with him in his involuntary abstinence: or if in his young time he always laboured in the fields of Neptimus, he waxeth being old a maker of Carts for Navigation, meaning to recompense the furious cruelty of his youth, with the charitable compassion of his old age: it is for the sequal a matter of no small consideration: to behold these partitions, and first the infancy, which having little or no comunitie with worldly felicities, resteth pacified with the abject things of nature, the other being of many parts (by some participation it hath with two faced janus) a neuter to all things.  
The contempt, or society of the world, that happeneth by this necessity, is no way worthy of praise in us, though (as Vbi desinit Philosophus incipit medicus) it be an external mean, where by we supernaturally apprehend, the heavenly graces, that have no society with those things, for which we envy, mislike, or embrace one another: or for which we tear the bowels of the earth, or trust ourselves to the unconstant waves, or ruff seas.  
From these dangers of life, if any (by the divine providence) escape, they are beyond all expectation (when no other thing is left them then a weary confusion) mightily succoured by that divine power, which till then, lieth aloof, as a strong relief for our weak estate.  
To this are the testimonies of the scriptures answerable: which witness the bounteous liberality of God, to the needy, naked, miserable, and possessors of nothing, and his indignation to the mighty, and rich, whom he pulleth from their seats, and sendeth empty from his presence.  
Furthermore, where as the school men have this ground, that Natura abhorret vacuum, which is the natural element, or residence of nothing, it consequently followeth, that she also abhorreth nothing, which maketh nothing, by so much of greater dignity, by how much our nature being perverse is prone to sin, the only cause of God's fearful judgements, and heavy displeasures.  
These are the effects of nature (an enemy to the Court of nothing) to kindle on our backs, her bundle of rotten sticks, with the consuming fire of God's wrath. I cease not in respect hereof to muse at them before mentioned, that complain for nothing, (as Proc●is being jealous of Aura) the same remaining a harmless companion of our life, by whose fellowship, we may say with Cicero, that we be never less alone, then when we be alone: and by our experience affirm, that we are not any way so safe, as when nothing is near us: which having all the parts of trust, on which we may confidently repose ourselves, is to be preferred before any thing in nature: whether it be man (who for his several perfections is named the little world) with whom divers unreasonable creatures, to abate his swelling humours, are equally matched in many things he claimeth prerogative: or any other living creature, which for some particular quality, is noted to be excellent above the rest. For if we look into the reasonable substance of man, & ap● composition of his body, nothing is more absolute in every part than he: if into the courage of the Lion, or force and docility of the Elephant, nothing doth appear of more fortitude, strength, and aptness then either: and again if we regard fidelity, meekness, and prudence of the Dog, dove, and Serpent: nothing goeth beyond them in their several properties, being both enlarged & restrained beyond any substance that is definite: of whose favour, there is no sort may more boast, than the reverent estate of the married: for that nothing maketh their attonments, reneweth their leagues, & setteth order in their household business, ministering in all seasons such argument of peace: that thy stately Capital (proud Rome) had not beheld the bloody fall of pacified Caesar, if nothing had accompanied him: neither had jerusalem been infortunate in the loss of her beautiful Temple, and mighty walls, if nothing in place of her seditious Captains had taken her defence, against the terrible siege of that good Emperor Titus. And yet had the France, O honourable Shatilion, beheld thy white hairs and valiant bands, if nothing had counseled thy King to commend the execution of his displeasurs to the fearful night: in which Nocte sub obscura, heu flebile Martis opus. Neither had thy provinces poor Belgia, being the sweet harborough of many nations, suffered so many violences by the incursions of the Italian, and Spanish Armies, had their leaders loved nothing, as they did the sweetness of the soil, their rich Cities, and beautiful buildings: steynd by their forces with thy people's blood, and filled with impiety, minstring to thee, in stead of thy country laws, a soldiers liberty, and unto thy neighbours new motions, whereby they might more opportunely, attend the execution of their policy: which kindleth the fire of thy vain, in the bowels of thy people: who being distracted by their divers zeals, take arms to expel themselves, and to fill all parts with the news of their fall. For it accordeth with equity, that in what we offend, we be chastised.  
Thy medicine for this grief is the unity of thy people, which if (by thy fatal destiny) it be impeached, learn to submit thy stiff neck and mighty shoulders, to that yoke under which proud nations have drawn.  
I forget not how unpleasant this later council seemeth to them, who have with so much blood maintained their liberties: yet would I have them esteem that sweet, which gaineth their safety, the either is by the two former means obtained, or purchased by alteration of times, or surely established by nothing. Let us in consideration of these contents, in like sort esteem nothing, as those mighty Champions, & wise men, who blushed not to be vanquished therewith, either in matter of courage, or wit: for as nothing mastered them in their professions: so wrought it effectual means for their preferment, honouring famous Captains for fight their country battles: enritching valiant Soldiers, who made their bodies the Bulwarks of the people: reverencing the learned judge for doing of judgement and justice: and peaceably chearishing the godly learned, for redifteng the house of God. Furthermore, from this have many attained to the highest dignities in common Weals, as Alpheus, who of a Tailor, was created Consul of Rome: as also Velocissimus the Horse of the Emperor Comodus had been, if his master had not been prevented by death Moreover this is it, which being matched in balance, with those things the world accounteth most excellent, mounteth toward Heaven, as to his natural Centre, the rest descending, as earthly, contemptible, and vile.  
It seemeth for the sequel of wonderful price, when the professed and common enemy to man (who more than time devoureth all things) upon covenant for some service to an old woman, to have her or nothing (as for the excellency, impossible to be delivered) had notwithstanding, his unsatiable greediness satisfied, out of a bottomless pitcher, which (this good mother) had hung for that payment, behind her door.  
To conclude, I think no less peril to be in handling temporal things, then in pulling up the wonderful root Baaras: one order being prescribed for our health in both: which consisteth in touching either, as matters which be vile and of great danger: and therefore am persuaded that this later age, cannot but acknowledge sundry benefits which rise of nothing, as that which nurseth the godly in the love of virtue: and punisheth the transgressors of good laws: without the execution of which two, I doubt how the beam of justice will stand upright, & give gold weight, what visor of well doing soever is put on to deceive the world: which being not improperly painted, to be held in the hand of God, taketh not further hurt than is due for sin, and limited by his divine providence.  
I fear I have been offensive to many, for tarrying so long on nothing: who therefore should not (if they duly regard their particular) remain severecensors of this matter: they having either feared, loved, or esteemed nothing, with greater partiality than I have addicted myself to this labour.  
The rest which are delighted in the study hereof, I refer to the macaronial fantasies of Merlinus Cocaius, and sleepy Phantasmata of Francois Rabilois, men greatly traveled in this business: which being so well handled of them both, I thought unnecessary to touch any further at this time: mistrusting not, but many will hereafter with their whole affections finish the same: of which as the excellent substance of the heavens and earth were at the first created: so shall they within few revolutions of years return, as unto their first matter: from the time forth shall iniquity be unhorsed, that now overruneth the godly with many tiranies, and then shall the good people of God triumph with the Lamb for ever.  
FINIS.