The Theatre of the World.   

THE Theatre OF THE WORLD: IN The which is discoursed at large, the many miseries and frailties, incident to mankind in this mortal Life.  
With a Discourse of the Excellency and Dignity of Mankind; all Illustrated and Adorned with choice Stories, taken out of both Christian and Heathen Authors, very delightful and profitable for any Judicious READER.  
Being a Work of that Famous French Writer, Peter Bovistau launay, in three distinct Books, formerly translated into Spanish by Baltazar Peres del Castillo, and now into English,  
By Francis Farrer Merchant.  
London, Printed for Sam. Ferris at his shop in Cannon-street near London-stone, 1663.   

To the Lady SIBBEL BOTELER, my ever honoured Mother.  
Madam,  
THough You have, and I am sure may claim, a Maternal interest in several hopeful, industrious and obedient Sons, the Delight, the Prop and Honour of your Age; Yet none of them hath been more experimentally sensible of the adverse stroke of Fortune, (and thereby more apprehensive of the various Miseries which attend mankind, upon the stage of this World) than myself; If I should have penned mine own tragic story, it would have appeared sad enough; but casting mine Eye upon several works, worthy esteem, I found none more agreeable to most men's, especially mine own condition, or any more fit for public contemplation, in these latter ages than this, which is aptly styled (as I have found the world to be) a mere Theatre, where every man acts his part: And indeed I could find no way more fit to Vindicate my life from suspicions of Idleness, and the Aspersions of uncharitable Tongues, then to produce this Translation, as a witness of my real desires and intentions to pass those too many spare hours, days, nay years (which God hath been pleased to inflict as a trial) not in a vicious mispending, but rather in a modest, humble, and virtuous, contemplating, enjoying and improving of time, which I conceive aught to be employed, first to God's glory, secondly for the good of mankind in general, and thirdly for purchasing present, private, good, and future bliss.  
As for the subject, it is in other languages very learnedly set forth, and fear I have rather, ignorantly, abused then voluntarily misused it, having been bred a negotiating Merchant; And not an Industrious or judicious Scholar, which am confident to yourself, with all that know me (and I hope to those that know me not) will cause a favourable construction, for what errors may therein be committed.  
Dear Madam though to your many extraordinary and more than common blessings and favours, I am not able to return any thing, but (what otherways Low) love, duty and obedience; yet let me request an acceptance of this small mite of my endeavours, upon which, It you are pleased but to cast a smile, I shall be joyful, and withal persuaded that having your judicious Approbation, there will be no moderate, or charitable person, but will accept the discourse, though they may not applaud the stile, of him, who now a ever he hath done, subscribes himself,  
Your Dutiful and Obedient Son, Francis Farrer.   

The Author to the Courteous Reader, wisheth Health and Happiness.  
DEsiring (friendly Reader) with some special service to gratify the favourable entertainment thou didst vouchsafe to a former translation called Chel●donio and other works of ours, amongst many and various cogitations and purposes which offered to my view, none did appear more worthy the speculation and the contemplation of a Christian Commonweal, than this present Treatise, taken for the most part out of St. Augustine's Book de civitate Dei: In the which he doth manage a fierce war against all Infidels and enemies of the Christian Faith, and puts to confusion and conquers those Pagans with their own weapons, the which gave me boldness to take so great a charge on my shoulders, trusting by the grace of God, to bring to light in our vulgar Tongue, a work that may in some measure serve for a shield against the Assaults of many new Sects and Opinions, which do spring and increase throughout the whole world in these our days.  
But here I will not trespass upon thy patience, to put thee to consider, how many Books, and how many Greek as well as Latin and French Authors it was necessary to read and ●ur 〈…〉 to bring to effect so difficult a design; although from this work I have not gathered so necessary a fruit as to understand the full intention of good St: Augustine, which in this Book rather than in others his works appears more intricate to be found out; yet from a continual and much Reading of Greek, Latin and French Authors, I at length produced this, which I call, The Theatre of the World, adorned with the best and most commendable Sentences of them; Therefore not to take from any the honour due to them, (gentle Reader) thou mayest believe that the Treatise I present to thy view is the choice conceptions of other men's works; the which if thou shouldest call it health, or making spoils of other men's labours, would be taken for no offence; And indeed it's no other, but the gathering together of Sentences with great toil, giving to understand that such like Treatises as this is, which are in a manner Satirical and Anatomies of Vice, aught to be set forth with Examples and Sentences of Superiors rather th●n with a lofty stile, or a high manner of writing or speaking.  
Object. And now I do well believe, the●e will not want some delicate palliate that will say, its true, here are things worth our Reading, but amongst the Roses, you have put sharp Thorns and prickles: Here are many things very rough and rigerous, and much severity and bitterness used in them.  
Answ. To such galled Horses, that will not stand the currying and are skittish, when their delights and desires are touched in the least, who will keep a liberty to themselves of doing evil, & think that none dare, nor can reprove them; Let me entreat these men before they pass further in perusal of this Treatise, to read and call to remembrance, with what Authority and rigour the Ancient Fathers of the Church, as St. Ambrose, St. Jerome, St. Augustine, Origines, Tertullian Eusebius, Lactantius and others did reprove the Vices and Sins of their times; also with what a bold heat ●f zeal did St Bernard write to Pope Eugenius? With what rage doth he rise up against scandlous Prelates, in that Sermon which he made in the Synod concerning spiritual ●astors, and in his three and thirtieth Sermon upon the Songs, when he comes to strike so home▪ in the reprehension of Vices, that he makes sin appear to be an Imposthume of all filthy and abominable corruptions, crying and complaining▪ against the great Pompes and delights, and the vast expenses which the Bishops in his time lived at, leaning the poor sheep of Jesus Christ to suffer, and his Churches to fall to the ground: What pricks would it be to their Consciences, to consider the curse that fell upon Ananias and Saphira his wife, when they kept back part of the money, the land was sold for, and lied to the Holy Ghost; they fell down dead at St. Peter's feet: St John Baptist calls sinners sons of Vipers; Let them consider how Epimenides the Greek called the Cretans, cruel beasts, abominable, shameless liars, slothful; also let them look how the Prophet Elias, etc. spoke against the Babylonians: What strange words and sharp expressions they used, although they were so grave, good and very severe men? tell me now I pray you, with what stern, fierce and bitter words and say, would those Prophets, Apostles, holy Doctors, and ancient Philosophers preach and reprove, if they lived in our times, if they had flourished in our age, which is so full of Vices and so corrupted with all abominable wickednesses, that it appears like nothing more than a receptacle, or sink, wherein the filth, dung, and Vice of all Ages past, are emptied▪ Yet I would not be taken for such a reformer, as to be an absolute Judge of men's Vices; for I am a man as others are, a sinner; and for telling the truth of passages, I would not willingly offend any man; for my intent is to speak against men's Vices, not against their persons: And I will unmask some sins which go hidden, that weak people way not hence forward fall into their snares, and that they may find the true means and remedies hereby, to free themselves from so great evils.  
As for those that cannot suffer this my way of writing, let them learn to reform their lives, and govern themselves after such a manner as not to give offence to others, and thereby to bring dishonour and an evil report upon themselves: And indeed wicked men live in this world, as in a wild field of Licentiousness: There are many that do dress their Vices in gallant Liveries, and other do so closely endeavour to mask theirs; as if none should come to understand or espy them, such pains and labour do these men take to attain this their so much desired, yet deceitful liberty; to avoid which, review favourable Reader this Treatise, which the Author Pedro Bovistuau, presented to his Country men in Latin, and their native language French, and Baltazar Peres del Castillo to his beloved Countrymen, the Spaniards: As now I do to thee and all the rest of our loyal, true hearted Englishmen, to whom if it find the least favourable acceptance; I shall in testimony thereof, hence forward not let pass a day of my Life, which I shall not Dedicate to thine and their service, as now I have this Treatise to the profit and use of all pious Christians, Farewell.   

A Catalogue of such Books as are to be sold by Samuel Ferris in Canon-street near London-stone.  
Speedy Conversion, the only means to prevent emment destruction, very seasonable for these Times, by James late Lord Primate of Ireland  
An Epitome of History.  
Mensuration made easy: or, the way of measuring all solid and regular bodies, as of Timber, Stone, Glass, etc. by John Martin, Surveyour.  
Canaan's Flow, or Milk and Honey; being a collection of many Christian Experiences, saying, sentences, etc. by Ralph-Venning.  
The History of the World; or, an Account of Time, Compiled by the learned Dionysius Petavius.  
A Practical Commentary, or an Exposition with Observations, Reasons, and Uses upon the first Epistle General of St. John. By John Cotton, Pastor of Boston in New England.  
An Exposition with Practical Observations, continued upon the Fifteenth, sixteenth and seventeenth Chapters of the Book of Job, by Joseph Caryl.  
Several Treatises, viz. The Dejected Souls Cure. The ministry of Angels to the heirs of Salvation. God's Omnipresence. The Sinners Legacy The Combat between Flesh and Spirit. The Christians Directory to guide him in his several conditions, by Christopher Love, late Minister of St. Laurence Jury, London.  
A Treatise of Effectual Calling and Election, by Christopher Love.  
The Zealous Christian taking Heaven by holy Violence, by Christopher Love.  
Cheap Riches, or a Pocket-Companion made of five hundred Proverbial Aphorisms, &c by Nath. Church.  
Gildas Salvianus; The Reformed Pastor. By Richard Baxter of Kederminster.  
The Desciption and Use of an Instrument called the Double Scale of Proportion, by Seth Partridge.  
The English Physicians Guide; or a Holy-guide, Leading the Way to know all things Past, Present and to come, to Resolve all manner of Questions, &c by J. H. Student in Physic and Astrology.   

THE FIRST BOOK OF THE Miseries of Man, And the many vice which are Predominant at this day amongst all degrees and condition of Persons, and in which he is compared with other Creatures, and how in many things they excel him.  
SOme of the ancient Philosophers Greeks, Latins, and others; after that they had diligently searched out, and seriously contemplated the nature and kinds of all Creatures, and discussed, the being, the virtues and properties of them all, and comparing theirs with ours; said, that Man is more miserable, than all things that breaths or walks upon the face of the whole Earth, and that his condition is worse, being subject to so many and great misfortunes; others that are more rigorous Judges and Censurors of the works of nature, do call her a cruel Stepmother, that is not in any respect favourable to mankind, and uttered a thousand other blasphemies, (as I may say) against her, some others of them all their lives long bewailed the Calamities and Miseseries of humanity, not ceasing a moment to refrain from tears as Heraclitus, continually persuading a 〈…〉 en, that this life was nothing else but a The 〈…〉 e of miseries and sorrows, that all things that Men can behold under the Heavens, are merely a Sea of passion, which requires nothing less than our continual Tears, Sights, and Groans. Others again, like Democritus laughing, jesting, and mocking, made a bloody war against the vices that then reigned in the World; if he, I say, should arise from the Grave, and see the disorderly and confused vices, that are so risen amongst us Christians now a days, he would find far more cause of laughter and derision, than he had in his days. There was another kind of Philosophers that were far more disdainful and strange, that did not content their fantastical humours, only to murmur against nature, or complain of her works and effects; but with so great, mortal, and unnatural hatred did persecute man, as if they thought he was born for the only mark of white, at which they were to discharge, or let fly all their Arrows, Darts, and shots of curses, miseries, and calamities, that they or all other Creatures could let lose upon him; Of whom I shall give one for an example: Timon an Athenian Philosopher, who was the Inventor, Fomenter, and most rigorous setter forth of this opinion, for he did not only declare himself a capital enemy of mankind, and tell it to all men's faces; but his actions confirmed his words; for he would not converse, or have any dealing with, or dwell amongst men, but rather live in the desert amongst bruit beasts, far from any neighbourhood, or Town, that he might be troubled with no visits, and living as he did, he did shun ever to be seen or spoken with, much less to be visited by any, except one an Athenian Captain, named Alcibiades, and his familiarity with him, was not for any love or friendship towards him; but he understood the said Captain was like to be a scourge to men, and that he was born to be a torment & trouble to them; for (by some divination) he certainly knew that his Athenian Neighbours were to suffer many afflictions and vexations for his sake; nay, he did not content himself to let lose the reigns of his malice: Thus far against man his own kind, only to fly from, as from some cruel and fierce beast, but he did endeavour to do him all the mischief that lay in his power to procure even to destroy and ruin all mankind, inventing new ways how to bring to the ground, and end their days, to accomplish which he caused to be set up in his Orchard many Gallows, to the end all desperate Persons, that might be wearied with the troubles of this life, should go thither and destroy themselves; Now some few years afterwards for his own accommodation, or to enlarge the place of his habitation, it was necessary for him to take down those Gallows, so without any premeditation, of what might succeed him, and withal to show his farther malice, he went to Athens, whether being come, without any shame; he called the people together by lifting up his voice in the streets, as a common Cryer doth when he proclaims any novelty, the Citizens hearing the Hoarse, and strange voice of that foul and horrid Monster, and knowing long before the sordid humour and opinion that possessed his mind; they instantly gathered themselves to him, hoping to hear some novelty or wonder, he seeing the greatest part of the Citizens, as well principal as common, congregated to hear him, began to speak with an audible voice; saying, know Citizens of Athens, that for a certain necessary occasion which hath happened to me, I am re●olved to pull down the Gallows that are in my Garden; therefore if any man be so weary ●f ●his world, or be so desperate as to hang himself, let it be presently, before I pluck them down, after he had ended this his so affectionate offer, without making any farther discourse; he returned to his House, where he died in this his vain opinion, but continually musing and contemplating Man's Misery, and when the pangs of death seized on him, to show the Odium he bore to Man; even to his last gasp, he commanded expressly, under heavy curses, that his Corpse should not be buried in the Earth; because (said he) it is the element upon which men do commonly take their quiet repose, and in the bowels of which humane bodies were buried, and all this for fear his bones should be seen of men, or the dust of his Carcase should touch or be mixed with theirs; but that they should cast him into the Sea, where the fury of the swelling waves might not only hinder, but defend the passage of any Creature in their approach to this his elected Tomb, and he commanded the following Epitaph to be written of him, which Plutarch makes mention of, and was learnedly translated by Claudio Gruget.  After my miserable and wretched life ended, they buried me in these deep waters; Reader, be not curious to understand my name, God confound thee. 
Here you see this spiritually poor, though naturally wise Philosopher, having throughly examined humane frailty in this world, heartily wished he had not been born a man; but much rather that he had been brought forth, by, or transformed into some bruit beast, and merely upon the deep sense and understanding he had of the invetterate malice that dwells in the hearts of men.  
But now let us leave this our ancient Philosopher Timon to his malicious complain, and briny Sepulchre, that we may give way to a serious view of some of the expressions of of Marco Aurelio, a Roman Emperor, to this effect; who as great a Philosopher as an Emperor considering, the weak miserable and fragil condition, which continually attends the poor and short life of Man; said, the Battle of this World is dangerous, the end of which is so wonderfully terrible, that I am very certain, that if any one of our forefathers should arise from the dead; truly relate, and give us a perfect view of his whole life passed from the time he came from his Mother's womb, even to his last breath, giving at large another of the great pains and griefs his body hath suffered, and seriously discovering the strange alarms & various successes, with which fortune hath persecuted him, it would cause admiration in all men, to consider the body that hath suffered so many torments, and the heart that hath so valiantly conquered so great difficult warfares; and I myself do freely confess to have found the same to be true, which though it be to my disgrace; yet for the profit that may redouned to after ages (I will relate) in fifty years that I have lived, I resolved to make trial of all the vices and evils of this life, that I might understand whether the malicious wickedness of men had any limits or bounds, but finds experimentally, after a serious speculation and consideration, that the more I drink, the more I thirst; the more I sleep, the more I desire; the more rest I enjoy, the more weary I am, the more I have, the more I desire, the more content I have in seeking, the less in enjoying: finally, there is no sublunary thing that I obtain, with the which I am not quickly cloyed, as suddenly abhor it, and desire another thing; O how excellently did that famous Greek Doctor St. John Chrisostome, contemplate after he had merely out of compassion bewailed the Calamities of man, and that dark obscurity with which they are encompassed, when he cried out; Oh, who could obtain the benefit of a Watch-Tower which were so convenient and skilfully built, that from thence he might easily see all men, and that he could enjoy so great, and audible a voice, that from thence being heard and understood of all he might proclaim, the high sentence expressed by that Royal King and Prophet David, how long will your hearts be hardened: Oh, ye Sons of men, and not without great cause and good reason, did this holy man St. Chrisostome use these zealous expressions, for let any man after a sound and mature Judgement; but seriously consider the miserable estate and condition that the whole World lieth under at this day, the many traps, cozenages, cheats, blasphemies, adulteries, roberies, incests, wars, dissensions and effusions of blood; violences, rapines, ambitions, covetousnesses, hatreds, rumources, malices, desires of revenge, etc. With which the uverse lieth drunk, nay, even drowned in; May say, that we are come very near the time, which was so much abhorred and abominated by the Holy Prophet, Isai. 59 cha. 2. v. Who hath said, your iniquities have separated betwixt you and your God, and your sins have hid his face from you that he will not hear, for your hands are defiled with blood, and your fingers with iniquity; your lips have spoken lies, and your tongue hath muttered perverseness, none called for Justice, nor any pleadeth for truth, they trust in vanity and speak lies; they conceive mischief, and bring forth iniquity, they hatch Cockatrice Eggs, and wove the Spider's Web, he that eateth of their Eggs dyeth, and that which is crushed breaketh out into a viper, their Webs shall not become garments, never shall they cover themselves with their works, for their works are works of iniquity, and the act of violence is in their hands, their feet run to evil, and they make haste to shed innocent blood; their thoughts are thoughts of iniquity, wasting and destruction are in their paths, the way of peace they know not, and so on: And indeed, our wickedness doth multiply, and our sins are our capital enemies, and give the greatest testimony what we are.  
St. Bernard in one lamentation that he makes upon the miseries of our life, sets forth to us, how much the sad and debil condition of man is, to the end that without any farther discourse, he might bring him to understand his own weak and fragil condition, which he gins to tell as followeth: Oh man, both blind and naked, consisting of humane flesh and a reasonable soul; awake thou that art so forgetful, call to remembrance; consider what thou art, wherefore dost thou wander so vainly from thyself, even drunk and besotted with things that are subject to so sudden & perishable a mutability, sleeping so securely amidst the vanities of this World; nay, rather drowned in the weak and fregil delight which the Earth sets before thee; dost thou not plainly perceive that the nearer thou makest thy approache● to the World, the farther thou art parted from thy God; by how much the more thou seemest to gain of these outward vanities, so much thou lovest of those things, which thou oughtest to set a higher price upon; the more careful thou art to enrich thyself in things corporal, so much the poorer & beggarly wilt thou find thyself in things spiritual, thou judgest and correctest other men's actions, whilst thou art forgetful to reform thine own; there is no Creature thou takest in hand but thou tamest, only thyself remains unbridled, thou art very watchful and solicitous to espy out the faults of others, but art very floathfull and backward to look how and amend thine own; thou hast a boiling desire of these sublunary things in thy heart; but what a lukewarm, nay cold entertainment finds coelestials in thy mind, consider the nearer thou drawest to death, the farther reperation thou makest betwixt thee and thy salvation; all thy content is to provide for, dight, cocker and delight thy body, which is nothing else but a lump of earth, a sepulchre full of vermin; and leavest thy poor soul, which is the lively image of God alone, comfortless, unfed, nay dead with famine, these and many other the like sorrows, did this holy man, (being in the desert) express against the ingratitude of men, which we place here amongst the rest, that it might be a deep persuasion to man, to consider and contemplate his vile condition, that by retiring into himself, he should by a serious meditation be induced to understand the sad and miserable being, and that thereby he might see, the great need he stands in of his God, in whose hand it is either to make him happy, or miserable, or full of evils and perpetual torments, without doing him the least injustice or injury, more than doth the Potter to the piece of Earth, or Clay, in his hands breaking and moulding of it; either to make any vessel thereof, or to let it remain in a confused lump not having any forms; for indeed man is no other thing, but a statute of Clay placed in this World, (which is the mouth and warehouse, wherein is declared the wonderful works of God) and that if one should encounter it sharply, there is no doubt but it would fall to the ground in pieces; and although he is compassed with so many evils and infirmities, and sees himself subject continually to the hazard of death; yet he is forgetful, & never takes care truly and humbly to submit to his God, nor ever would willingly be his true Subject.  
Now that we have in general considered the estate of man, it will be convenient that we treat thereof more particularly and amply, that all men might be persuaded to humble themselves under the mighty hand of God, and that by a more narrow search into themselves, and a nearer speculation, every man into his own debill, and fragile condition; and because of all the heathen Philosophers Pliny hath written (as I conceive) the best, therefore I will in this place declare his opinion, to the shame and confusion of Christians, that they should be taught in these things of a Pagan, one that knew not God, without law, or the least light of those Holy and Evangelical mysteries declared to us, which addeth to our greater reproach; consider a while (saith he) how man is necessitated to hid, cover, and cherish his frail body, at the cost of other Creatures, for the which nature hath with a large hand plentifully provided, some with feathers, others skins, furs, scales, and fleeces; Nay, even the Trees are is no sooner sprung up but they have a coat bestowed on them, of bark to defend them from the violence of the sun's heat, and winter's storms, but to set forth the better; what a small value or esteem she had for man, he alone is cast into the World naked, like an abortive or rejected thing, and is no sooner born, but she furnishes him with sobs and tears, for a lawful inheritance; as a sign, of those miserable calamities he is to undergo, for those tears which man sheds at his birth, are the heralds and discoverers of that field of dangerous evils, into which he enters; Here thou seest (gentle Reader) the beginning of the fairest and most principal of the works which God created, in the first six days of the World for whose respect all Creatures have their being, yet of himself is of so little validity, that if they do not cherish, succour, defend, & protect his nakedness; he would be subject to the violence of every Creature; do but behold him after he is taken from his mother's womb, and they will see him bound, wrapped up, lying down; and like the trunk of a Tree not able to raise himself up without assistance; Here you may look upon, and contemplate this so proud a Creature; (who by his appearance, would cause us to believe that he came into the World merely to swell and be puffed up with pride and vanity, see his beginning is in sorrow.  
But now let us consider: When will he begin to use his feet? When will he begin to use his tongue? To how many infirmities is he subject? All other Creatures, when they are first brought forth understand something of the actions of their nature, some do secure themselves with their swiftness; others with their strength: Only man knows nothing unless he be taught, the most certain natural knowledge that possesseth him at his birth is to weep; he only amongst all Creatures is subject to labours, troubles, passions, pleasures, delights, ambitions, courtuousness; and indeed, to all disorderly appetite of this life, he only is born to serve his own concupiscence, and thereby to suffer extreme anguish and sorrow, and to be short, he is the most subject to entertain emnities and odioms, against those of his own kind; all other Creatures live at peace with those of their kind, the Wolves do no hurt, nor do prey upon each other; but live in love and amity one with another, only man is a capital enemy to man, and worse if it could be expressed; & for s●me sign of favour to other Creatures more than to Man; but (as! conceive,) to do him a more favourable courtesy by his contemplation thereof, Dame nature hath provided for them of Houses fit to shelter, and protect them from the inclemency of the Heavens, and from the vehemencies of frosts, snow, and storms; bestowing upon the greatest of them, dens, and caves, and to the lesser Houses proper for them, which they carry upon their backs, as Tortoise, the Cockle, the Snail, etc. and to all other small Creatures; such accommodation as is most befitting their kind and being; Also I cannot be unmindful of the Fruit & Seed of the ground how she hath provided for them, cases, rinds, prickles, thorns, and husks; in the which to retire defend and preserve their kind; but man hath nothing, unless he doth procure it by the hard labour of his body, and the sweat of his brows; nay, many times even drops of blood, before he can obtain either to satisfy his hungry appetite; or cloth his naked body.  
Now, if we do but consider the health, and good constitution of body, that other Creatures enjoy; compared with ours: We shall clearly see what advantage they have of us, for it doth appear. Man is naturally form, and as it were guilded over with a beautiful complexion, but it is so weak and subject to such diversity of infirmities, that it would be accounted a wonder in the World to find a Man whose beauty is not fading, and changing. And farther than this, Nature hath purcharged Men with such an unsatiable and hungry appetite, that we never cease, seeking after and desiring the choicest viands: to supply our emptiness, and if in case we find any thing that seems pleasing to our palate, we cannot refrain only to suffice, but overcharge nature, by devouring so much thereof; from which superfluities are engendered Catarrhs, Flegms, Apoplexes, and a thousand other diseases. Other Creatures do not so, for they content themselves with what nature hath provided for them, eating it as it is, without boiling, roasting, or otherways dressing it, to content their appetite or pleasing their fancies; and with this she hath bestowed upon them such a regulated contentment, that they eat or drink not more than what is needful for the maintaining life; but Man had he all the fruits of the earth, the flesh of all cattle in the World, of all the fishes in the Waters, of all the fouls of Heaven, all would not be sufficient to satisfy his greedy desire, in the spoiling, consuming, and destroying them only; but he must have them masked, dressed, seasoned, and sophisticated brought into, several dissimulated gustos, merely to invite and draw his stomach and gluttonous appetite to devour more than nature requires, even to the overcharging the ship, and causing her to sink under her lading; nay, they fill their stomaches so brimful with these pleasing viands; that they intoxicate their beast part, insomuch that there is not one of their senses, but is disabled to do any true service to the bodies use; and truly, with grief and shame enough I speak it; that the superfluous vices of gluttony and drunkenness which at this day is so predominant amongst Christians, causeth many utterly to lose their shame, and to prostrate their bodies to all sorts of vices, be they never so execrably wicked, even to the committing of Whoredoms, Thieveries, Murders, Poisonings, and in toxicating Witchcrafts, and I do much wonder, how that the entrails of very many are not rotten, and their Livers burnt up and putrified, with the excess of meats and drinks; when behold poor Lazarus lying at the door; even perishing with hunger, and cannot obtain a morsels of what remains in fragments, or procure the least crumb that falls from their Tables; for which cause the Prophets call these men Fat Calves, Belly-gods, etc. Certainly, they are justly compared to bruit beasts, for the soul (which is the principal part of man) that doth inhabit such bodies, lieth embalmed as it were with wines, sauces and pleasant viands, she lieth as in a dark and obscure Prison, drowned and overwhelmed as in a full Sea; also the five Senses, which should be at her command, and serve her as wayting-Gentlemen, they cannot attend her; being buried as in the entrails of bruit beasts; against such gluttons as these, who make a God of their bellies. The Prophet expresses a curse; saying, woe be to thee that rise up early to drink, and remain unto the evening, till Wine hath inflamed thee; This sort of vice, for our sins, is so rooted, so common, and made so familiar amongst all Nations, that there is none but have a touch thereof, and none but are in some measure infected therewith; and which is worse, and precedes farther, is, that it's counted a glorious Exploit for a Man to exceed in drinking, and most Men do account it a fame to be taken for g●●d T●pers. The Tarters, the Persians, and 〈…〉 Greeks, held it to be the highest glory to 〈…〉 high, they erected triumphant Trophies 〈…〉 those that did excel: The Macedonians learned this vice of Alexander their Emperor, but the Italians bore away the bell, and carried away the prize from all the rest, for emptying the Bowls, (I could wish England did not excel, or strive to excel herein our time.) Pliny writes, that drunkenness in his time did arrive to such a height, that Men did not content themselves to take turns in their healths each with other, but they caused their flocks and herds to drink Wine without measure. Paulo Diacano in his History, relates a strange story of this monstruous and horrid vice of drunkenness; saying, there were four old Men agreed to meet together at a collation, in the which they resolved to drink each Man the years of his age, and made a challenge two and two; in the which every Man was to drink so many times as he had lived years; the youngest of them was 58. years of age, the second 64. the third 87. and the fourth 92. years old; we do not certainly know whether they eat little or much at that banquet; but this is known, that he that turned up least, drank 58. cups, and the most 92. Considering this, and knowing the wrong that superfluity of Wine doth to Men, not without cause did Plato say, that in some measure it appeared that the Gods did send the Wine to mankind, or rather create the Juice of the Grape in the World, for a chastisement and vengeance upon Man for his sins; for when they are once drowned in this sweet liquor, they attempt all vice, they fight, and many times kill and destroy each other; the which was contemplated by Cyneas the Ambassador of the Great King Pyrrus; the first day of his arrival in Egypt, when he saw the excessive Grandeur of the Plants, and great height of the Wines of that Country, said very justly may such a mother deserve a severe punishment, that produceth such a vicious Son as Wine is; and the same consideration caused Anedrocides to prophesy to that Great Monarch Alexander, that Wine was the blood of the Earth, and that he should be careful to refrain from it; the which he contradicting, and being at several times distempered with it, he killed Clito his friend; burned the City of Percepolis, and caused his best Physician to be set upon a Stake, these and otheir enormions, uncomely & excessive crimes did he commit in that condition, which me thinks cannot but cause a loathing in the soul of every good Christian of the vice of drunkenness; considering how it layeth him open to all wickednesses, and to the commission of such horrid evils, and afterwards causeth a sad heart to remember them, and many tears to repent them.  
These two vices of gluttony and drunkenness did not begin to take root in our days, but they made their entrance into the World at the beginning: The desire to eat and taste of choice fruit, was the cause of our Forefather Adam and Eve their fall, and the shutting us out of Paradise: By the gluttony of Herod (that is after he had eaten and drunk liberally) he made that promise by which St. John Baptist lost his head; the rich Gutton for minding his Belly more than any thing else, was condemned for it; The Text saith, he fared deliciously every day: as he buried himself in delights, not considering the poor, so was he afterwards drowned in torments, and buried unpitied. Noah being overcome with Wine discovered his nakedness, to the derision of one of his Sons; Let in his Wine lieth with both his Daughters, and unknown; what a stupidity doth it bring upon us, even to the forgetting of ourselves, our condition, and our nature; Here you see plainly how Dame Nature hath bestowed her favours more to other Creatures then to us; for they know to withhold, rule, and put such bounds to their appetites, that they seldom pass them, always satisfying themselves with what is necessary to maintain nature, and preserve health; for which cause they seldom are afflicted with thus many and great infirmities, which do continually war against us; and if in case any dolours or calamities do trouble or molest them, nature hath endowed them with such a knowledge as to seek out peculiars and proper remedies for their diseases, without any necessity of running to Doctors, who many times instead of putting recipe, put decipe, changing r. for d. and for there rrecipe often we pay very dear, and give our money freely to such as destroy us; because their Medicines for the most part are mixtures composed rather to the decaying, than the upholding of nature, and are very dangerous; the which other Creatures are free of, because they have some understanding what is fittest for their cure: as the Wild Pigeons, Jays, Blackbirds, Partridges, etc. do purge their superfluities with Laurel-leaves; the tame Pigeons, Turtles, and Chickens, with the herb Pelitory; Dogs and Cats when they find themselves much overcharged, do cleanse by eating the Grass that's watered with the morning dew; the Red-Deer when he is wounded, understands so much as to procure Dittany for his cure; the Weasel when he intends to encounter with the Rat, eats Rue, by which he finds himself more strengthened and courageous; The Wild Boars cure themselves with Ivy; The Bears with Mandrake; and the Eagles knowing with what difficulty and pain they lay their Eggs, by reason of the straightness of their passage, they seek out a stone called Tiles; which the French and Spanish call the eagle's Stone, by virtue of which they enlarge the passage, and lay their Eggs with more ease; which sort of Stone is made use of by many Ladies in Italy to this day, for their easy delivering.  
Also there are many Creatures which may serve not only for Doctors, but Medicines; There is a Bird called Colio, which Aristole speaks of in his Book of Creatures, that a Man that hath Jaundice looking upon him, is presently healed, and the Bird dies; The Swallows, if in case (as some times they do) they find their young ones blind with the smoke of the Chimney, wherein often they build their nests; they search out for the Herb Celandine, or Tetterwort, by means of which they quickly recover their sight; The Snakes, and several other the like creeping things, finding age and a dimness of sight to creep upon them to prevent it, and also that they may renew both, eat Fennil, and remain as youthful and quick sighted as at the first; the Pelican doth not only wound, but many times die of those hurts, with which they pierce their breasts, with their own heart blood to cure their young ones, being stung by malicious Serpents: It is confessed on all hands, that the Apothecary was taught by the Stork, the use of Glisters, for when he finds himself obstructed, he thrusts into his fundament the Moss of Trees, and sometimes Herbs and Grass. Plutarch being elevated with admiration, considering the great favours and gifts naturally is bestowed upon other Creatures, more than upon Man; doth undertake to affirm, that the Animals have a knowledge of all the three parts of Physic; for after he hath proved (as I have said) that they understand the greatest part of Simples, and know how to use them for their own benefit; Also (saith he) they observe the second part, which is moderation in diet; for when they find themselves so satisfied, that they grow too fat thereby, than they eat more sparingly, and sometimes fast; Instance the Lions and Wolves, when they find that they increase overmuch in fat, eat no flesh, but sustain themselves for a convenient time, only by sleeping in their Caves and Dens, till they are come to their former stint of flesh, and agility of body; For the third part of Medicine, which is Chirurgery, it is held for a certain opinion, that the Elephants have some knowledge, and make some use thereof, for they understand how to pluck out the Arrows, Darts, and Spears that are shot, or thrown at them, without benuming the wounded part, or doing it any damage, and this instinct nature freely bestoweth on them, without being otherways taught.  
All which being deeply considered by that Greek Philosopher Herophite, caused him sadly to complain, of the low and miserable condition of man, who in reality was made Lord of all the Creatures, yet in many things is forced to be seemingly preatice to some of the most depicable of Aninals; Wilt thou see, saith he, the truth hereof, the Swallows taught him how to frame and build houses, behold the art they use in making their nests, wherein to lay their Eggs, they put the strongest materials at the bottom for a foundation, and their uppermost are made thinner, and for within delicate soft things; and if in case they cannot find out dirt or clay for their fabric, (as in many hot Countries they cannot) than they repair to some Brook, and dip themselves till they are all over wet, they seek out a convenient sort of earth, and mixing it with the water, make clay fit for their occasions, with as perfect dexterity as the best Mason; also they build their nests round and not square, insimilitude to the spherial Globe, the better to defend them from storms and tempests, and from the assaults and charms of other birds, all which is a wonderful and strange architecture, and as certainly true as strange.  
But to proceed farther, what shall we say of that marvellous and ever to be admired spinning and weaving of the Spider, which taught women that act; nay those that pretend most still were her apprentices, and even the fowlers learned their art, and fishermen to make their nets of them; but their is a vost different betwixt the works of man and these creatures, whose webs are made so pure, as there is not the least knot appears, nor one third bigger than another, and all comes out of the small body of the female, for it's she only that spins, and makes the web alone, she is like the good housewife stays at home, whilst the Male, like a careful Husband employs himself in catching flies, and to maintain himself and mate, he seldom leaves his standing, but is waiting for the Prey that shall fall into his Net; and many times though his body be no bigger than a Pea, he catcheth in his toils great flies, small lizards; he also observes his times and seasons in his gain, as if he understood a little of Astrology, for he doth not wait as we do for fair weather, but rather when it it is most cloudy his sport is best, by which many times he would Prognosticate rain to us, for than he catcheth more cunningly and quicker, as Aristotle expresseth in his Book of Animals. Now tell me sinceerly, Gentle Reader, who would not wonder at that kind of supernatural industry, of that Raven which Pliny avers he had seen in Asia, being much vexed and grieved for want of water, and not finding any, but at the bottom of a Bucket hanging in a well, which was so little in quantity that he could not reach to drink thereof; at length he fetched so many stones and cast into the Pail that the water risen up so high as that he could come to satisfy his thirst; after the same manner did a dog do, which was left alone in a ship by the Mariners, that he might come to the oil that was in the bottom of a Jarre, he cast in many pemble stones and so purchased his will and eat it up; Who taught these Creatures this secret and who taught them this small point of Philosophy, that light things cannot remain under heavy, but they get uppermost: And truly if we do but seriously consider the weakness of Man's understanding naturally, we shall find that the most despicable Creatures, even those we daily tread under foot, know in some sense more than we do, that it may seem there is some secret virtue is within them, by which they do so handsomely take advantage of us, as in prudence, strength, courage, clemency, rigour, nurture, knowledge and understanding which they have in and amongst themselves, as to desire those things that are good and useful and to avoid those that are bad, to flee danger and as it were to make a jest or scoff at man's understanding; they pretend to know, or do in some measure foresee what is to come, they provide in the seasons those things that are convenient for their maintenance & succour in time of need: All which and more being considered, contemplated, and disputed amongst many of the ancient Philosophers, they boldly undertook, without any equivocating language, to persuade all, that the anmials had some part of man's Reason placed in them.  
Let us now leave the Physic, Chirugery Architecture, and other Mechanic arts which I have not only proved are known by other Creatures, but that they have been Masters instructing men therein; and we will seek out something that may seem more dilightfull and and pleasant to content such appetites as will not read other men's writings, unless they find something of solace and pleasure in them, or unless they meet with some buzzing vanity to awaken their minds thereto.  
What Man is their that can be so dull witted, so slow an Ignoramus, or of so gross an apprehension; as not to admire, nay be almost at an ecstasy in his senses to hear the rare melody of the ravishing Nightingale? who can but wonder to hear a voice so near to a man's, so sweet, and so harmonious, to proceed out of so small a compass? and which is more to be admired is, that at some time he is so delighted nay ravished with his own songs; that to see him strain, one would imagine each note would be his last breath, or as if his life would expire before his voice, and that with so much dexterity, that many times would make a man to think he had been taught by some great and skilful Master in the science of Music, ringing from a base to a mean, and so as his warbling Sonnet requires, raising his voice to such a height, as is beyond man's imitation or reach; and being sufficiently wearied with his own chanting Language, after a small pace he imitateth, and counterfeiteth his own voice, with such an artificial harmony, that thou wouldst not imagine but that it were some other bird that sings his tune; and many times on a sudden, he makes with his courtouse art in his throat such sweet and malodious streams of Music, that he himself becomes astonished with the delight of his sweet sounding voice; and gives not only admiration to men, but also to all other birds with his enchanting and bewitching tongue, causing them to stand mute in admiration, and sometimes forces them to a striving which can best excel in the imitating, counterfeiting and stealing, the notes of his unparalleled Music; and not contenting himself with this; he proceeds further to the teaching his young ones, inviting and provoking them with the harmony of his own voice, to imitate the same, instructing them, and giving them fully to understanding the notes to sing, put into musical order, and to go through with them without any space of taking breath; some long, others sharp and short, sometimes turning and winding the whole strains, other whiles making pauses or rests, with minims crotchets suddenly changing to a teill, then moderating his voice, and as it were in an instant changing it into so many and divers guises, that its impossible for any art of man to imitate let him study and use the best endeavours he can. Aristophenes in the Comedy of the singing of the birds in general, never could arrive to counterfeit this, by reason of which and Demcritus having many years heard the chanting melody of a Nightingale, publicly confessed, that the Swans and Nightingales, were the masters that taught men the harmonious science of Music, and that all the most ravishing passage thereof, were stolen from the birds; the wise Solomon considering the advantage that other Creatures have of, or how far they do surpass man in natural understanding; sends him to their Schools and University, saying in his Book of the Proverbs 30. Chap. 24. ver. there be four thing which are little upon the earth, but they are exceeding wise; the Aunts are a people not strong, yet they prepare their meat in the summer; and the Coneys are but a feeble folk, yet they make their houses in the rocks; The Locusts have no King, yet they go forth all of them by squadrons, or bands; The Spider worketh with her hands, and is in King's Palaces.  

It's an incredible thing to contemplate the Aunts; the manner how they load themselves and the means they use to get home with burdens heavier and of bigger bulk than themselves; and that with admired care, labour and diligence; with what strange cunning, they by't off the ends of the grains of wheat before they lay them up in their storehouses, that it should not grow nor rot; but their natural understanding reaches further yet, and it cannot but be a pleasure to behold them taking out their provisions to dry it after a soaking shower; as also to consider, their art in making their little vaults, which is worth our admiration, they make not the entrance thereof straight but crooked, with two or three several ways, that other small creatures may not come to guests at, nor come to know the fabric or true passages of their little caves, they enter by winding and turning paths which doth cause the others to lose their way and conducts themselves to three principle (and for their use large) rooms, in the one of which they dress their meat, and eat, this serves them in stead of a Royal Palace, to delight themselves in; the second is their grannary, wherein their provision for the whole year is laid; and the third as Plutarch notes, serves them for a vault, or a place to bury their dead; for it is certain, as most of the natural Philosophers have found experimentally, that they do make pompious exequys for those that die being a thing as hath taught them, is right due to the dead; not without good ground did that wise King Solomon, then send us to the Aunts and the Coneys; in which we see the wonders of God, that in so small creatures should palpably appear such parties of virtue (as I may say) and that from such weak and despicable animals we should be taught such difficult lessons as, that we should fly from idleness, which is the Mother and cherisher of all vices; which they strictly observed in the primitive Church, for every one was commanded to live by his own labour, and men durst not be lazy, nor evilly, foolishly, or unprofitably to spend their Estates; The like was strictly observed by the ancient Romans, as Cicero that Father of Eloquence relates, in the Book that he writes of the Laws of that Commonwealth, in which he affirms, that no Roman durst go in the streets, unless he had with him some signal Instrument, whereby to demonstrate his calling or trade; and to give to understand, that he lived of his own labour, and eat not of the sweat of another man's brows; therefore the Consuls had constantly carried before them a battle-ax; their Priests did wear on their heads a things much like a woman's vail; the Tribune bore in their hands a Mace; The Fencers a Sword; The Tailor a pair of Shears; The Smiths a Hammer; The Orators a Book; not permitting that those Men that were Masters of the Arts and Sciences, should be the Servants of vices. If we do but judiciously consider the Creatures of God, we shall find that amongst them all; Men only delights in Idleness, though we plainly see that God imposes most labour on his most excellent Creatures: The Sun never ceaseth running his course from East to West, the Moon never stands at a stay, the Heavens continually move, nor any of the Planets do enjoy a moment of repose, the Air ever is passing to and fro; The Seas, Rivers, and Fountains, never cease running, ebbing, or flowing; the Earth, though a solid body, yet never is at rest, some time producing grass, than Plants, than fruits for the maintenance of Man, and Beast, so that in summer we find nature never is idle, but some time producing, other whiles corrupting, then altering and then preserving things being incessantly active. In conclusion, Gentle Reader, thou mayst believe that there is no disease can be more pestiferous, and contagious for a Commonwealth, then is this grand Vice of Idleness for it occasions the inventing of all mischiefs, evil expenses of time and estates, and of wicked delights, which tend to the utter destruction of men; so that we cannot but judge such persons more miserable than the bruit beasts, who are profitable to us, and labour for us; as the Oxen, who give their hides to  us, their flesh to feed us, & their strength to till the ground for us; the innocent sheep yields her wool to  us, and her flesh to feed us; but man is void of so much good: I mean, the vicious idle person, is profitable for nothing, nor is serviceable in any thing, but to offend his God, scandalise his Neighbour, eat of the sweat of other men's brow, devour the Bread that others have laboured for, to deflower Virgins, and dishonour women, the thing above written being considered we may easily beheld with what a large bounty nature hath enriched the bruit creatures, and more especially contemplating the plausible and costomary manner of their regulated & orderly living, the well governed republikes that is amongst many of them, their just and wholesome Laws, so well observed by all, constraineth us to confess that we are forced to imitate to observe, and order many thing as they do, tell me what man is their so cruel and blood thirsty that will not in some measure, moderate and appease his implacable Ire, and desire of revengea where he shall consider that there is no beast, how brutish and fierce soever they be that will, destroy, hurt, o● c●●●ally exsecute those of their own kind; also tell ●e what Son is their that can be so cruel ung●a●●full, and forgetful of his parents in occa 〈…〉 as not to be moved, with yerning 〈◊〉 of compassionate pity, when he shall think upon the storks, how they feed nourish, and cherish, their aged parents, serving and ●ringing them food, in acknowledgement of 〈◊〉 great care they had of them when they were young, in bringing them up; Eliano adds a further strange story and more difficult to be believed, than the former, the love of the young Storks to their aged Parents, that if they have not any substance ready at hand, being upon a case of necessity; they force themselves to turn up what they eat the day before, that the old ones may supply their present needs, and not die by their neglect for want of nourishment, whilst the young ones go abroad to provide more; or what father or mother is their that shall be so cruel, or pittyless, to destroy, evil treat, or kill their young Children? when they shall but consider, the experienced story of the Dolphin; who is so diligently careful, and so exceedingly affectionate to her young ones, that if any Fishermen chance to take any one of them, she will not departed from about that man's boat, but continually follow him night and day, till he enter into harbour, as if she had rather be taken herself, then leave her young one. The like is storied of another fish called in some places Glaucus, a fish not so commonly known, nor so familiar and friendly to man as the Dolphin is, yet is as careful to preserve and defend her young ones, for when she sees a man, or any other creature, that may be any way destructive or prejudicial to them, she swallows them alive, and swimes with them to a place of security, where she turns them out again, without the least hurt to them; it seems to be an incredible thing, that such a height of natural afection should harbour in this creature who had rather force nature, and put herself to suffer, then that her young should receive the least detriment.  
Who is he that shall not endeavour to the uttermost patiently to undergo poverty, or any other affliction that shall come upon him, if he do but consider the Tuttle, a kind of fish with many legs, who when he is in extremity of hunger, and can procure no substance, layeth hold upon some of his legs and eats them, knowing that they will grow out again, even as man's prosperity doth commonly after adversity?  
Though death be terrible, and of all things most terrible to nature; yet what man is their so faint hearted, fearful, and cowardly, as not to recover some courage, when he shall contemplate the Swan, who when it finds death to approach sings with extraordinary harmonious melody, and yet entertains no hope of a better life? there is no father that can be so cruel, barbarous, and contrary to the Law of nature, that would take away all from some of his children to give to others, thereby to make an extraordinary unequal division, if he did but consider the order and manner how the Swallows proceed in bringing up and providing for their young ones, the which (as Eliano declares in the Greek history which he wrote concerning the living creatures) do observe a certain justice and equality in feeding them, by deviding and distributing to each their proportion; and not only so, but because they cannot bring to the nest all thats needful at once, but are forced to go several times, and not to pervert the order observed by them they first feed that which was hatched first then the second than the third, and so along to each according to its birth and right of priority, for which cause an Indian Philosopher called Diphilo after he had experimentally with great attention contemplated the politic proceeding of this small bird, in feeding and bringing up her young ones, said, Nature had planted in the hearts of the creatures certain laws; which might be patterns and examples for men to live uprightly, and politicly to govern the transsactions of their lives.  
Is their any man so stupid or dull as not to draw some prudential doctrine for his instruction, from the actions of the Cuckoo, which is the wisest of all the birds, although commonly amongst the people it's taken for an infamous traitor, and we all scoff at any cunning in it or any good example from it, the which with the understanding wherewith nature hath endoed her, knowing that by reason of her extraordinary frigid constitution; she cannot hatch her Eggs; seeks out the places where other birds build their nests and lay their Eggs, that she may lay hers amongst them; and the other birds hatch and bring them up as their own; which may be in some respect, a clear example for parents, in bringing up and disposing of their children, when they have so many that they cannot tell how to maintain them, by putting them to trades, or to serve some great men; where by their labour in the summer of youth, they may provide suffitient to maintain the cold winter of age, which (if any) is the only time of rest in all man's life;  
What servant is there, that can be negligent careless, and idle, in his Master's service, if he do seriously consider the noble and generous spirit that is contained in the heart of a Horse; doth he not employ his whole fortitude in his master's service, and strive with his swiftest abilities to give his owner content; the horse (as all the natural Philosophers hold) is of so grand courage of spirit, that he had rather die, nay, (if he had them) lose a thousand lives, than desert his master in any eminent danger; but with a strange and apparent vehemency of desire strives prodigally to spend his life for his master; his natural and noble courage is such that he will rush like lightning into the battle and cast down, kill, and destroy any Soldiers that shall withstand him, leap over hedges, ditches, and trenches, climb up in accessible (to imagination) cragie Rocks, and fortifications; and to conclude he will not leave those toilsome labours, until his rider remains victorious, and enjoys the end of his desire; but men cannot draw so exact an example from Horses, to be trusty and loyal, as may be produced by a more familiar and hourly experiment of Dogs, which do not only know their masters, but fawn upon, serve, strive to please and accompany them where ever they go, they know them amongst many men, and will find them out, and are jealous and vexed if they see their masters make much of any other Dogs; and they are so trusty that they will rather lose their lives, than their owner shall receive any damage either in person or goods. For confirmation of which, I shall only insert here one example, which Plutarh and many others, both Greek and Latin Authors (worthy to be credited) do relate, which may sufficiently serve, not only for admiration of all men, but for a terror to all cruel and bloodthirsty Homicides, and such as set little esteem of the life of a man, the which is so abhorred, and abominated by the Omnipotent God, that he doth many times permit that the bruit beast shall be executors of his divine justice; and not only so, but seachers out of Homicides, as will evedently appear by the ensuing story: All the ancient Historians of animals, do make mention of a King called Phyrrus, the which marching one day in the head of his Army, casually found in the way a Dog; waiting upon (nay rather) defending and keeping the dead body of his Master; the King causing a stop to be made to behold this so strange and loyal a spectacle, it was declared to him by a ploughman of that Country, that the Dog had been there three days; without eating, drinking or moving from the place; as if he had been obliged not to forsake the Corpse, such was his love; upon which the King commanded the body to be buried; and that the Dog should be maintained with a constant allowance in his own family, as long as he lived, in testimony of that love, and fidelity he had showed to his master, and few days after, it was commanded to search out for the murderers which were not to be found at that time; but it happened a little after, that the Captains of the Army were to make muster of their soldiers, and the King would have them to pass before him, that he might view their furniture and arms; the Dog aformentioned, after his master was interred, did continually wait upon the Royal Person, was present at the time of the soldiers passing by; being in appearance very sad, which he demonstrated by hanging down his head; being very quiet, until he espied those that had slain his master; there he with an earnest, and violent fury began to bark and set upon them, desiring to pull them in pecces, and withal, he expresed terrible howl, turning himself from one side to another and some times towards King Phyrrus, steadfastly beholding him as if he demanded; favour, and justice, for which reason, the King, and those about him were very suspicious, that these men had been the murderers; and were imprisoned only upon this suspicion; who after by rigorous torments they were strictly examined confessed the fact, and received punishment due to their fault; which certainly appears to be a wonder; yet sets forth to us that the judgements of God are just; and that he abhors, and abominates murderers and such as make light of shedding of humane blood; God can and often doth make use of dumb Creatures to bring to light Homicides and execute his justice upon them; I could easily produce very many examples of this kind out of the Histories both ecclesiastical and profane to demonstrate evedently; that considering the Creatures, there is in many of them a sort of harmony both moral, as well as of natural Philosophy; which is observed by their good customs, and well ordered lives according to the dictates of nature, their justice, temperance courage, their Government as in private families, and their adminisstration of justice and power in their little commonwealths their continency, and moderation in the wa●s of nature, and other parts of virtue with which they exercise themselves; seriously if every man did but with care diligently consider these things he would put his hand into his bosm, hearty and truly examine his own being by nature, and his own conscience within, and look upon the great advantage that Animals have of him in many things; he shall thereby come to know more clearly his own misery and vileness: Also to see his lamentable, and to be pitied transformation from his being, how much he is degenerated and fallen from his Original Excellency and Dignity; also, when he shall come to understand, that he who was created Lord and chief of the Creatures, is become in many respects inferior to them, he will abhor his passed wicked life, and earnestly strive to go beyond them in virtue and piety, as much as he exceeds them in honour and dignity: Because the Scribes and Pharisees did not do thus, our blessed Saviour Jesus Christ calls them, Sons of perdition; and the Prophet Isaiah, to put the Israelites in mind of their neglect of pious lives, and their extreme ingratitude towards their God, gives them an example of the Ox and the Ass, that know their Master's crib, but Israel doth not know these God; Israel doth not consider: The like our Saviour seems to imply in that story of the Swine, into which that Legion of Devils entered by his commission; consequently to teach us, that those which spend and consume their precious time in serving of vices and vicious delights, as many slothful men and gluttons do, who spend their lives like Swine; what can such expect to come to in the end, but to be a spoil to Satan, and to appear as Trophiees of his Victories at the last day. And truly it is a just thing, that those which might have been a dwelling-place for God, and a habitation for his holy Spirit, and would not; but rather despised and refused his most gracious favours, and the like, that such should be a habitation for Devils: Such Swine are those (which at this day) do make it their glory, their happinness, and their Paradise in this World, to procure their ease, and vicious felicity; such as do mask and dissemble their sinful vices under so close a cover, that they are continually suspicious that they should come to light, and they themselves thereby should lose their Temporal goods, their Offices, their Honours, Dignities and Preferments, if it should be suspected that they were guilty of any enormity, or carnal delight. Such Swine are those flattering and fawning people, who spend their lives, masking and giving a different hue to vice, and cheating Princes and great Lords, who understand no other trade, but how to hid the deformed face of vice from their Kings or Lords; that understanding no better, he might not go out from the limits of wickedness, that they may enjoy the fruits of his extravagant expenses, and feast upon his irregular liberality. The first Article of the faith of these men, is, That their is no other God but their belly; for all their appetites and designs are plotted, merely to delight their ungodly corpse, giving themselves to carnal delights: Their Religion and Faith is converted into carnal liberty; the Law of Christ they wish not, neither do they love it; his Commands they think are full of prickles, and very rugged, hard, weighty, and very sharp they do appear to such delicate palates; soothed up in vices and soft couches; they will by no means drink of our Saviour cup: This wine (say they) is too bitter which thou givest us here. O Lord, what an evil Breviary doth their expression appear to be, to any good Christian! They would have a Jesus Christ clothed with soft velvet, and more delicate, soft and amorous, if it could be procured: They are like our Pressbyterians, who being only the fag end indeed of Geneva Calvanists, would have a King; But how? He must be according to their fond humours, or else a Commonwealth for them: Our vicious flatterrers will have none of S. John Baptists ridged and rough way of living; his course garment doth not please their palates: No, no, they seek for entertainment in the Courts of Kings and Princes of the Earth, all their employment is to seek their own pleasures and delights; this is the greatest of their cares, and for this they watch night and day; and to obtain this their desire, they employ all their prudence and industry: But in vain do these men labour and vex their spirits, to put a gloss or cover upon their pernicious ways and counsels; but let them look to it, there will come a day, in which all things shall be clearly discovered before God, that all the World may see and know them: This the Royal Prophet David understood, when he said, Whither can I go to hid myself frem thee, O Lord? or whither shall I fly from thy sight? If I soar up to Heaven, thou art there; if I go down to Hell, there shall thy hand find me out; if I take the wings of the morning, and fly from East to West, thou canst easily overtake me: If I should hid, cover and wrap myself up in night's obscurity, the greatest darkness is light to thee: He that made the hearing, and gave being to thy fight; can he want hearing and sight? So that for conclusion, What a terrible abomination is it to see, that Man only, who is the most vile, wretched and invalid Worm that moves upon the earth (except his hope of an eternal bliss:) I say, that he which is the most miserable of all creatures, should dare to violate the Laws of Nature, seldom or never keeping within compass, as other Creatures do, with moderation; nay further, he is so audacious and shameless, that he will assay to stand at defiance with the Great God of Nature, and rise up in Rebellion against him, who when he pleases, can cast him into that Bottomless Pit, whence there is no Redemption: Who can but he astoniwed at thy fantastical pride and presumption, O thou fragil and inconfiderate man, that thou alone of all other creatures, darest resist thy God, who is glorified, and ever adored by Heaven and Earth, Stars, Planets, and Elements, Angels, Beasts and Devils; therefore be not so obdurate, O man.    

The Second BOOK OF THE Theatre of the World.  
Wherein is discovered, The miseries in all estates of Mankind, from his first forming in the womb of his Mother, to his retiring into the womb of the Earth, the Grave.  
WE have in the first Book treated of Man's condition, as he is compared with other Creatures; and shown, he hath not only no cause wherefore to wax arrogant, extol or set a higher esteem of himself than they, but that he is in many things more useless and unprofitable than they. And now having laid this shallow foundation, and commenced, as in a foul Copy, to draw out a Tract of his miseries; it is convenient for prosecuting our Discourse, to enter more deeply into this matter, by continuing this sad and Tragical discourse of the miseries of the life of Man: First looking upon his beginning and original generation; and going on discoursing of all his several ages, and particular passages of his life, until we conduct him to his grave, where all troubles are ended.  
And first let us consider the matter of which he is engendered; Is it, think you, any thing else but a kind of filthiness and corruption? and the place of its conception, what is it but like a foul and loathsome prison? all the time that he continues in the belly of his Mother, what is he, but like a little lump of flesh without knowledge, or being?  
After this manner is the original of man's being: When the Mother hath received and retained those two different seeds in her body, which by a natural heat is compacted, there increases a tender skin over the same, much like to that which thou shalt find in an egg that is half boiled; so that it appears more like an egg that is addle (or like an untimely birth, than any other thing;) some few days after, the blood doth mixed with the vitals, which being joined, they begin to boil the faster; and from this seething heat is produced, three small swell or rise; of the which afterwards are form the three principal parts of the body, and the chiefest pieces of harness that adorn this proud Creature Man, which are the Liver, the Heart, and the brain; which last, is the most excellent part of this Edisice, the situation and abode of all the offices belonging to the body, and the true fountain from whence flows those five waiting-Gentlemen that attend in this Palace, upon those faculties of Understanding, Wit, and Memory; it is the true Register of Reason; and if consequently we should consider the order of the Creation, of the other parts of the body, how and when they are form and fashioned; and how the Creature, being in the Mother's belly, gins to evacuate a kind of urine, thorough those small pores of the navel; and how the said urine is evacuated into another small vessel, a little divided from the Creature, whiah is ordained by Nature for the said purpose; also how it doth not make its digestion in the usual part, for it doth not eat nor receive its nutriment by the mouth; nor doth the stomach, or the place of digestion, exercise their duties as yet; by which means, the guts receive no excrement: Also, the first six days it is like curdled milk, the next nine it appears like blood, the other twelve it converts to a tender flesh; and in the eighteen days following, the soul (or a kind of living breath▪ is infused into it: If Reader, thou dost but feriously ruminate upon the foregoing description of the Principium of man by Nature; where shall I find such a Diamantine heat, that will not break out into the height of sorrowful expressions, to behold a thing so miserable, a spectacle so strange and grievous? It's very little what we have ye● said, if we make a nearer approach to consider man's frailty, if we make a farther entrance in contemplation into what follows concerning his condition, who can but be astonished to consider by what strange ways it is nourished in the Womb, by what exquisite means the sustenance is conveyed into it, because it cannot receive it at the mouth: Also if we do but seriously look into the feeble, weak, and tender condition of it there; if thou dost but in the least jostle or strike the Mother, or doth extinguish (as some hold) a Light before her, the Creature suddenly stiflles and dies, merely with the scent of that stinking vapour; all which was considered by Pliny, where bewailing the miseries and calamities of Humane frailty, he says; Though I am much perplexed with sorrow, yet am more possessed with shame then grief, when I contemplate the frail debt and contemptible Original of the stateliest and proudest of all Creatures, that many times putting out a Candle before the Mother, the foul smoke thereof should cause her to miscarry, but being come to some Riper perfection in the Mother's Belly, do but consider with me what delicate viands Nature hath provided for its sustenance.  
If the manner of the Creation of it was a wonder to us, a thing of greater admiration, will its food and means of maintenance represent to our contemplation? Is it not strange that it is maintained and fed with that monstrous blood, which the Mother should purge out every Month, which is a sort of Food so detestable and noisome, that I am troubled and even ashamed to declare it, although the Philosophers and Physicians that writ concerning these secrets of Nature do express it: Those that are curious and desirous to understand these things, let them read Pliny's Natural History; and there they will find what many others have written hereof before him. But to return to our purpose:  
After the Creature hath eaten and maintained itself a long time with that kind of Venomous sustenance, and is arrived to more than fitting, and to a reasonable bulk of body, having need of more Food to maintain it, and not being able by the Navel to receive so much sustenance as Nature requires, it turns itself with a great violence to seek out for maintenance; and with tumbling this way and that way, it breaks all those tender mantles and thin skins with which it was till then enclosed: But the Mother not being able to suffer the dangerous pangs that proceeds from this, would not willingly retain within her Body so troublesome a Guess, strives to turn it out, and opens her body as much as is possible, by which passage the Creature craving an Air, strives to get to it, and overturns itself towards the outlet of the Womb, and so enters into the light of this World, but not without grievous throws and pangs, and sufficient shrieks and groans of the poor Mother, and not without danger, toil, and some hurt to the tender body of the Infants; and in the time of the nine Months what griefs, what anguishs, and sorrows do many Mothers feel? which the Creature causeth, and without making any long stories of many Women, who being with Child lose their stomaches, and cannot eat or digest their food, but are possessed with divers strange appetites and long, some of which (for Example) have desired to eat humane Flesh, coveting to eat the meat out of their Husband's mouths, and the like; which many times hath caused men to fly, and absent themselves from home.  
Many Histories are full of Example of this Nature; others again, are extreme desirous to feed upon Ashes, Coals, Cinders, and the like; according to the quantity of ill and corrupted Humours which are predominant in their bodies.  
Furthermore, with what pangs and tortures many times are the sad Mothers perplexed? And in what hazard do they see themselves when they come to the bringing forth of the Infants. Some come with their Arms for most, others with their Feet, others with their Knees, and others come athwart, or double: But what is worse and most sad and woeful, is a thing which cannot well be expressed without terror both to the Speaker, (or Writer) and the Hearer; which is, That sometimes there is a necessity to send for Physicians and Surgeons instead of Midwives, to tair, dismember, and cut in pieces the Creatures, to get them out of the Mother's body to save her life; and too often it's of necessity to cut up and anatomize the poor innocent Mother with several instruments, to beat and stir the body to get out the tender Fruit: Some Humane Creatures are born sougly, and prodigiously unshapen, that they seem rather to be abominable Monsters than Men, others are produced with two Heads and four Legs, as one was so born in Paris at the time the learned Author was composing this Treatise. Some Twins have been brought forth that have cleaved, and been joined together, as it was seen in France, two Females joined fast to each other by the Shoulders, one of the which (after they had lived together some time) died, and after made a putrefaction in the other, and caused its death.  
Polidorus writes, That little before Hannibal went and joined Forces with Marcello, there was a Woman delivered of a Child with a Head like an Elephant, and another was born with four feet like a Beast.  
The Modern Historians writ to this purpose, That in the Year one thousand five hundred and eighteen, a Roman Courtesan was delivered of a Creature, one half like a Dog and the other half like a Man.  
All that have undertaken to write the Histories of the Indies, do affirm; That there are at this day many that bear the shape of half Men and half Beasts, occasioned by that hateful, brutish, beastiality, that reigns amongst those people, who take delight in committing such execrable Vices: Others again are born Blind, Deaf, Dumb, Maimed, Lame, and some wanting a Member; for which the Relations are sorry, the Mothers ill spoken of, and the Father's ashamed; so that if we do but with attention consider the many and sad casualties and miseries that attend our Births, we shall find the old Proverb to be very true, That our Mothers do conceive us in filthy loathsomeness, bring us forth in grief and sorrow, and do nourish and educate us with great pains and care.  
This is the first Scene, or Act, in the Tragedy of our Humane Life: Here you have seen what Government and Order it naturally observes, being enclosed in the Prison of the Mother's Womb. Now let us contemplate a little.  
What can man be compared to after he is gotten out of this close Prison, and put upon firm ground? Truly I can fancy him like nothing so much as a Worm that creeps out of a Dunghill: Oh what a gentle habit he brings to make his first entrance into the World; also to cover this stately Fabric, and to grace his pompuous entrance; what necessary Garment think ye doth he bring with him? no other but the filth and blood, with which he comes covered and bathed all over, which is nothing else but a lively representation to us of that Original sin with which the Child is bespotted, as holy Scripture teaches us: O sad and weighty necessity; O miserable and deplorable condition: O what a sorrowful and pitiful shame is this, that before this creature hath sinned, or is in a capacity actually to offend, that it should be bound with the shame of Original corruption, and be a bondslave to Satan, and be subject to evil before it knows how to do ill. All this proceeds from that Fruit which was so fair to the Eye, sweet to the taste, but bitter in effect to our forefathers: Or from that cluster of bitter Grapes which the Prophet Jeremiah speaks of, That the Fathers have eaten bitter Grapes and the children's teeth are set on edge; A bitter Fruit indeed!  
What is the first musical note that he expresses at his first coming into the World? What are they but cries, tears, sighs, sobs, and groans, which are certain Messengers, Discoverers, and Foretellers of the calamities which afterwards he is to undergo, the which he not being able to express in words, endeavours to put us in mind of them with weeping tears.  
All the Emperors, Monarches, Princes, and great Lords which commands the World, and turns it upside down at their pleasures; these at their birth sing the same Song, are subject to the same frail condition.  
The least Creature that Nature produces, so soon as they be born begin to creep about, and seek out for provisions and necessaries to maintain life. The Chicken so soon as it gets out of the shell, finds itself free of that enclosure, there's no such need of washing and cleansing as there is of man, it presently runs after the Hen, understands when she calls, and gins to pick and eat, it flies, and fears the Kite, although it never received nor saw any hurt by him, but merely by instinct of Nature it knows to avoid danger; now do but consider and contemplate man when he is first born, and he will appear to be like a monstrous lump of Flesh, which many other Creatures might easily devour, he not having any strength or power to move or defend himself, he would die with hunger, not being able to take the Breast, but would as soon suck a sweetened poisonous potion as that, and would as soon take red fire hot Iron in his hand as any eatable thing, not being of capacity to know good from evil: If thou leavest him in the Cradle, there will he nestle in his own Dung, and batten in his own Urine, not being able to cast those Natural excrements from him, nor cleanse himself, as the least of all other animals can do.  
These are the sweets and odiferous scents, with which Nature doth perfume man, with such sort of stuff doth she perfume and adorn this little room, wherein is contained so much presumption and haughtiness of spirit, that he esteems himself to be so valiant and strong, as if he deserved to be Lord of all the other Creatures, when many of them are more valiant and stronger than he: But let's trace his farther progress.  
After he is launched forth into this Gulf of miseries and sorrows, how its needful to suckle him, and give him Food to maintain life? for if they do not give it him he knows not where to find it. This care is to be the Mothers; for this reason Nature hath given them 2 Breasts like two small round Gourds, proper places and fit, to contain the Milk for the sustenance of their Children; but how many Mothers are there at this day, (if the truth were spoken) who are contented and think they have done too much for their Children by bringing them forth only, and that many times Abortives, and oust out from their Entrails, and are presently sent out to some Village to be nursed, without either seeing or hearing of them at all, for which cause there is many times a poor Child sent them instead of their own. Such Women do rather take pleasure and contentment in a Foisting-hound or Lap-dog, and with much more shameless delight do they kiss, hug, and embrace it, then if it were their own natural Child, which they count a shame to feed, cleanse, swath, or take into their arms.  
Most part of the other animals do not use this practice, nor are so unnatural to their young ones; they never commit them to any other, although they have never so many, but are a continual shield of defence and protection to them, for they will not forsake them until they see them of sufficient strength and capacity to guide for the present, and defend themselves from danger: And which is more strange, there is often strifes, debates, and emulations betwixt the Males and Females which shall do most for them: The truth of which hath not only been experimentally demonstrated in the Apes, but more in the Bears, a sort of cruel, fierce, and ravenous Beasts, which love their young ones so much, that they do not only content themselves with cockering and giving them the teats, but seeing that they are cast out without any form or shape, they labour with a wearisome toil, continually licking them until they have brought them to a Natural figure or likeness.  
Also the Birds, although they have many times 5, 6, or a dozen under their Wings, possess no Gainers of Corn, yield no Milk, nor have any store laid up to feed them, yet they never leave nor forsake them, but find out new ways, force strength out of weakness, and act as far as nature hath taught them, that they may comply with Nature's obligation, and hatch and bring up their young ones: But where can we find a better or more solid reason of humane misery? then this, That the poor Wretch is no sooner born, but he is deprived of that which of just right doth belong unto him, and Nature hath provided for him: He is forced to suck the Milk of a strange person; and often, if it be a cheap Nurse, they do not look whether she be crooked, maimed, or lame, or whether she be infected with any foul vice or infirmity, either in body or condition, from the which they receive so much prejudice and hurt, that it were far better they should be brought up in the Desert, then come into the hands of such Nurses? and if it were only the body that received this damage, it would not behalf so bad; it's not that only that's interested, spoiled, and hindered, as formerly it was seen in Titus the Son of Vespasian the Emperor, and many others, who being brought up and suckled by an infirm Nurse, passed the few days of his life in a weak, sickly, and unfortunate condition, as Lapriadus writes.  
But all this is nothing in comparison of the detriment and prejudice the Soul receives from that evil Character which is stamped therein, by the lewd breeding and the wicked life of the Nurse.  
Dion a Greek Historian, in the life of Cayus Caligula the third Emperor of Rome, writes, That they did not impute to his Parents the wicked, infamous, and mischievous Nature of this lewd and bloodthirsty Emperor, because it was certainly known he had sucked it with the Milk: For the Nurse that gave him suck was of a wicked and cruel disposition by nature, and had a custom to dip her Nipple in blood, and then give the Child the Teat; from which he commenced to be such an inhuman and appetitious glutton as to eat men's blood; for afterwards he not satisfying himself with continual Deaths, Wound, and Wicked Actions, which he committed, but would suck and lick the Swords and Daggers with which he had slain men. And farther:  
Not being able to satisfy his wicked appetite with humane blood, he wished, That there were no more Heads in the World but one, that he might take it off, and consequently remain absolute Lord of the whole World.  
Is it not sufficient then the great troubles and torments which the poor Creature hath suffered in the Womb of his Mother, but ye must provide new sorrows, add new afflictions to his misery, as soon as he is born into the World; and that sometimes for delicacy, or by ungrateful, hardhearted, and unadvised disaffection of the Mothers, who unnaturally denying them their own Breasts, expose them to more anger than they are ware of; for often Nurses do either change them, or feed them with rotten, diseased, and corrupted Milk, from whence it proceeds they come to live infirm, sickly, and impotent, (as it hath been experimented by many learned Physicians,) and that with a full damage the poor Creatures, and infamy to the Mothers of them; for there is nothing more certain, that if the Nurse be blear or squint Eyed, the Creature will be so. This is not from the Milk it sucks, but from a continual converse and custom the Child takes looking upon his Nurse, and if she be given to much drinking, makes it of a faint and feeble complexion, and causes it to love Wine and strong drink, as we read in the life of the Emperor Tiberio, who was much given to this Vice; for the Nurse that gave him suck did not only drink to excess herself, but often fed him with sops in Wine.  
Here you see how the dispositions and customs of Nurses do work upon, nay are predominant over the weak natures of Children: If she be given to drunkenness, so will it; if she be infirm the like will it be, and if she be bad the Creature often proves worse: But suppose we have him in the tuition of a wakeful. wholesome, and careful Nurse, and he seems to be out of danger: O sad and unfortunate animals, even than he seems to be most surrounded with troubles: I say, even than thou canst not but consider him most environed and encompassed with miseries and calamities; with what labour and pains do the unfortunate Nurses bring them up, many do burst themselves merely with weeping and shrieking, insomuch that they need no other alarm to keep them from their quiet repose even at midnight, than what these do appear to be; others do stumble, fall, and catch wounds, not understanding, how nor which way; so that there remains hardly a joint of the frail body, but hath received some detriment or maim, and if I should take in hand to relate the infirmities, which very many poor creatures do naturally inherit from the loathsome and putrifactious diseases of the Parents, it would be an endless work, as also if I should begin to declare the multitude of toys and fooleries they busy and employ themselves within this their tender infancy: With what childish sports do they spend their time, with continual prattling, running into the Water like a Frog, building little houses of Clay, wallowing and drailing in the dirt, other whiles tumbling in the dust, riding on a stick, coveting and riding the Ring, and galloping and changing Horses, as if he were a Squire of the Stable Royal, often playing with, and following Dogs and Cats, grow suddenly angry, and is as soon pleased, will laugh with one, and cry with another, and that in a breathing while.  
Who would ever think or believe that so vile and dejected a Creature, who is as it were overwhelmed with miseries and calamities, and thereby in every sore and sad condition, should change mind and forget himself so much, as to swell with pride, grow haughty, and vainglorious, and that in a short time, which consideration being well pondered by that Tragic Poet Euripedes, caused him to say, That we ought to weep and lament at the Birth of a humane creature, for why? he is not born but to be poor, miserable, naked, surcharged with sorrows and griefs, and then die.  
Here ends all his sighs, groans, and anguishs: Of what salidity is it for miserable man to live? or what profit doth this unhappy Creature reap from the World's light: But a far better, more sublime, and holy use, did that heavenly Prophet Job make of this consideration when he was in that grievous conflict by God's commission, when he said, Job 10. 9, 10, 11. Remember (I beseech thee) that thou haste made me as the Clay, and wilt thou turn me into Dust again: Haste thou not poured me out as Milk, and curdled me like Cheese? Thou hast clothed me with Skin and Flesh, and haste fenced me with Bones and Sinews; thou haste given me life and favour, and thy visitation hath preserved me.  
If that Prophet Jeremias out of pure compassion bewailed the miserable estate of Israel, being Captive in Babylon: If Anthises lamented the destruction of the proud City of Troy, the Consul Marcello the ruin of Saxagosa in Scicilia, and Salustrus of his Roman Citizens; than it may be lawful for us, and we may very well with so many and so good surely lament and bewail the miserable entrance that man makes into the Theatre of this World; sad and unprofitable gain, and dangerous converse that meets within this life, and the sad and deplorable end he makes at his death, the which being deeply contemplated by the Prophet Esaias, he had rather been breathless and died in his Mother's belly, cursed the Breasts that gave him suck, the knees that sustained him sucking.  
For the same reason the Prophet Jeremias considering that man was made of the dust of the Earth, conceived in sin, born to sorrow, and in the end to be food for Worms, he wisheth that his Mother's Womb had been his Grave, that it had been the Tomb on which his Epitaph had been written.  
But let us now further consider the excellent Anatomy that the holy Prophet JOB makes of Man, how he doth cloth and array him; also how he sets him forth in his perfect Colours, saying; Man that is born of a Woman is of few days, and full of trouble; he cometh up like a Flower, soon withers, and is like a shade, that never stays in one being.  
Prithee Reader lets more seriously contemplate and consider these words, and that without giving discontent to any man, leaving every one to the strength of his own judgement and argument; yet that we may discern how all the Sentences and Say of the Heathen Philosophers are but a kind of babbling, compared with those of the holy Spirit of God; they are but a Dream; nay, a Scipher, in respect of the least point of Grace which the Lord our God puts into the heart of man when he would have him to know and acknowledge his humble and low condition.  
Man (says he) that is born of a Woman, or the Son of a Woman: It may be these last Words may appear to be superfluous, and that they were not fitly placed; but truly they are wisely set down, and very significantly do point at the frail principium of this proud Creature Man, for why? he is born of a Woman, and amongst all the Creatures that God made, there is none so subject to miseries and infirmities as they are, and especially those that are most fruitful: They seldom have a months quiet throughout the year, and that not without fears, terrors, cares, and continual tremble.  
Now after so miserable and deplorable a beginning; if this life were long and healthy he could the better pass it over: But Job saith presently after (He is of few days, and those full of misery.) There are few creatures that have a life so short as man, nor any so easily taken away, therefore what need instruments, Poisons, Graves, and Swords, and the like, do but stop his breath for a short time, and he will fall down dead, and lie like a Log of Wood, his life being only an Airy breath which inhabits the body, and quickly flieth away.  
Theophrastus and other ancient Philosophers, murmured against Nature, because she had given so large lives to the Hearts, Ravens, and other animals, which serve for little in this World, and Man which is Emperor and King of all the Creatures, and absolute Lord over them, his is but short and brief, though he have honourable and celestial employments here; and what is worse, she eclipse and cuts from this short life which is bestowed upon him, a great part with Sleeps, Dreams, Angers, Cares, Troubles, Losses, and other misfortunes, which attend, molest, and abreviate this short life, these our few days; and if we should well cast up and consider the pains, labours, and troubles we undergo, the many anguishs and cares thereof, and how they waste us and hasten us to our ends, we shall find that few are the days of our sorrowful Pilgrimage here, which brings us to the comparison of which the Prophet makes of man with the shade.  
What (says he) is the shadow, but only an appearance which deceives the sight of man, a fancy, a figure without being or substance, the which sometimes appears greater, sometimes lesser, even so is man, which sometimes seems to be something, and in effect nothing; for when he is most elevated, most raised up, and at his highest, on a sudden there is no more memory nor trace of him then of a shadow when night is come; it's with him as the Royal Prophet David says, 37 Psalm 35, 36. verse. I have seen the wicked Man in great power, and spreading himself like a green Bay Tree; yet he passed away, and lo he was not; yea, I saught him, but he could not be found, the Memory of wicked Men shall rot.  
Here thereto have we with as much brevity as possible could be, set forth through how many troubles, storms, and shipwrecks, miserable Man passeth before he arriveth at the Haven of Youth, and gets out of the tuition of Nurses, and from that Labyrinth of Childhood, in which he must be assisted and looked after with so much care and diligence.  
Let us now consider and contemplate him being grown bigger and of a more comely stature, and see whether his miseries and sorrows have end here.  
Verily, (if we will be impartial Judges) we shall find that his calamities and labours do not only terminate, but that he falls into, and launcheth forth into a more spacious Sea of Dangers and Afflictions: For by this time Nature hath provided for him a thousand Combats and Assaults, stronger and more fiercer than the former; his blood gins to boil, the Flesh allures and invites with her delights, sensuality shows the way how to put them in practice, the World and the Devil tempt and beguile the disordered Appetite of his Youth, with inviting to him such dressed and well prepared delicates, that it's impossible that he who is assaulted, surrounded, and stormed with so strong and so many Enemies, but that he should be conquered, if he receive not secure from some good and friendly Angel, by the particular Grace and Favour of God; for in that body which enjoys Riches, Liberty, and Youth without restraint, so generally lodge, dwell, and inhabit all sorts of Vice in the World.  
The Emperor Marcus Ancilius said, I am not in charity with our Stepmother Nature, who seems not to have satisfied her revenge upon poor man at his beginning, and his being unnaturally fed with the Milk of a strange Breast, but strives farther to load him with all sorrows she can: Now he must also learn his Trade, Occupation, or Science, from a strange hand, for which cause she produces few Cato's, who will take care to teach their own Children; but rather she tauses Fathers now a days to disdain and count it an undervaluing to do it, and so leave them to taste of the bitter Potion of cruel and neglective Schoolmasters, which often discourages them at the first entrance to learn the liberal Arts ●nd Sciences.  
〈…〉 s certain there is no ground be it never so fertile, fat, and fruitful, that is not marred 〈◊〉 wasted, and will bring forth Berries and Thistles sooner than other Grass, if it be not well manured in all respects; and the more Fertile it is, the greater quantity of unprofitable Weeds it puts forth, if they neglect to Plough, Sow, and Dung it; so it is with Youths, they are apt to grow worse then better, though they be never soingenuous, unless the Parents seek out trusty and careful Masters to teach, and moderately correct them, or do it himself, which is all very convenient.  
If Man desires to gather good Fruit from Trees and Plants, it will be necessary when they are young and tender, that he do cut, prune, and dig about them, and take off the superfluous Branches: Even so he that desires from the Youth and tender disposition of the Children to gather good Fruit, and not meet with vexations from them in his old age, had need to cut short, prune, and hinder the growing and increasing of Vices, and all occasions thereof, which too commonly do bud forth in their young days, and to avoid all scandal and discredit, the neglect hereof may bring upon himself, and be a perpetual sorrow to Parents and Friends. How many Fathers and Mothers have there been, and are in this World, who for neglect of bringing up their Children when young, and giving them good instruction and learning, have had a thousand vexations, troubles, afflictions, and discontents from them in their old age? And how many Mothers be there, that instead of instructing in virtue, and teaching modest retirement to their Daughters, do bring them up to too much daintiness, ease, and liberty, only showing them how to follow their own delicious Appetites, the which we may call Mothers and Nurses of the Body, but cruel Stepmother's to the Souls of their poor Daughters.  
If that High Priest Eli was Heavenly chastised and his Sons destroyed, because he did not reprehend and chastise them with that rigour and severe Authority which he ought, what can they expect from God? What chastisement must their Parents fear, that instead of being Reformers and Correctors, shall be Corrupters of their Children? Such may be compared to Munckies, who do so love their young ones, that they are ever making much of, and hugging them in their Arms, by which means they often fall into the hands of Hunters: Even so it is with Parents, who for want of chastising, and putting their Children from them, and putting them ou 〈…〉 learn Lawful employments, come to fall 〈…〉 the hands of Justice, and to ill ends, with disgrace enough to their Family, grief and shame to their neglective Parents and Friends.  
The ancient Romans so much abhorred the Parents that did not correct their Children, that for this cause alone they made a Law, in the which they ordered and commanded, That the Son that was taken in any offence should be for the first time reproved, for the second punished severely, and for the third hanged, and the Father banished, as a party in the fault, because he did not sufficiently reprove and chastise him.  

Objection.  
Let me ask one Question by the way? If those ancient Romans were living at this time in these our days, what would they do? seeing the pitiful and lamentable Estates of many of our commonwealths: What Banishments, Chains, Prisons, and what kind of Torments (think you) would they now invent to chastise an infinite number of Fathers, who do not only solicit (seeing they cannot teach their Children themselves, long before they send them to School and tuition of Masters) their ruin, but poison them with ●●●r daily bad examples, which doth so corrupt and vitiate them, that all that can be done towards their future reclaiming comes to as much as nothing, for those who from their Births should by good examples and advice instruct them to be virtuous, do teach and engraft in them the poisons of Blasphemy, Swearing, Drunkenness, Gluttony, and wickedly spend the Estates of their innocent Children, Whore, Lie, prostrate and sell their Wives and Daughters in sight of the World.  
How many Mothers are there at this day, who like HERODIAS teach their Daughters to Dance, spend all their time in learning Rhetorical-Complements, entertaining Gallants, Triming, Dressing, and Painting themselves; colouring their Cheeks, Lips, and Eyebrows, adorning themselves with rich  and Jewels, as if they would set out a Shop of Wares, and make themselves Pedlars, and go to sell jets and prances in the Streets; to which Parents, what can be expected to happen less, than did to the Royal Prophet David, that his own Children were Executioners of the punishment of his sins in this kind, who were so unruly and unnatural wicked, that one of them Amon by name, Ravished his own Sister Thamer, and another who was Absalon, killed his Brother Amon, and conspired the ruin and the death of his Father, and at length forced him to fly from his House, and lay with his Concubines, wherefore it is an ancient Rule of Philosophers, That God often permits many sins to be committed and go unpunished in this life, deferring it for a greater demonstration of his Clemency: But the sin and offence that many Parents do commit against him, in not giving good documents and examples to their Children, he never lets that pass, but some way or other makes them even cruel and afflictive Executioners of God's Justice on their Father's faults in this World, and that justly; for Parents cannot bestow on their Children a better Legacy, then good, wholesome, and virtuous documents, and sound knowledge, with which he may make him immortal, and of a perpetual fame, for the Natural being, the Mortal Body, and this short and miserable life, which we receive and give to our Children, Death with a sudden and fierce snatch doth soon cut the third thereof. To sum up what hath been said.  
Suppose the Creatures do escape the dangers of the Mother's Womb, happen to be Nursed with unwholesome and corrupted Milk of their infirm Nurses, fall into greater, and more dangerous evils; and which is terrible, if they come under the tuition of lewd Masters, and under the power of wicked and perverse Guides to teach them; yet this is nothing in comparison of the Souls mis-fed and misled; for of far higher price and esteem is the maintenance of the Soul then that of the body: And here we must not forget to quote the Divine Plato, who hath written more at large to this purpose, than any of the ancient Heathen Philosophers, therefore it will be fit we make some profitable use of his Authority and Doctrine, which is so rare and choice, so supernatural and Divine, written with discreet diligence and care, handled at large and exactly, and set forth in so gallant and lofty Style, that many Heathens that have read his Books Ziocha, Of the Immortality of the Soul, and another, in which he principally treats of the short and miserable life of Man, they cast themselves down headlong from high Rocks into the Sea, and into deep Rivers, that thereby ending and cutting the third of this miserable and sorrowful life, they might enjoy that pleasant and quiet one which they hoped for, towards which all Navigate, as to a certain and secure Harbour of health and happiness.  
This Philosopher in the Dialogue that he made of Death, and the frail and weak life of Man, introduceth a great Philosopher called Socrates, the which with admirable Eloquence▪ particularly declares the miseries, calamities, torments, and vexations which attend our life, saying thus; Dost thou not know that humane Life is nothing else but a pilgrimage? and a continual motion from one Estate to another, the which Wise men do pass over with great joy and content, and rejoice and sing when they feel the miserable e 〈…〉 his our pilgrimage.  
Dost thou not know very well, that Man is composed of Body and Soul, and that his Soul is enclosed and set in the Body as in a Tabernacle or House? with which Dame Nature was pleased she should go covered and laden, and that with sorrow, grief, and sufficient care, and extremely against her will, she being oppressed with such a load of frail Flesh, so great troubles, and so infinite a multitude of evils.  
Although put the case that Nature were friendly, would do us some favour, or repart some of her courtesies to any of these oppressed Souls, as to give them a light and agile Body, or sooner to afford them liberty; yet in the end such are the counterfeit and attendant weight of evils which are incident to them, that the miserable and afflicted Souls not being able to bear so great a burden, they grow peevish, mutinous, afflictive, and very desirous to pack from so straight a prison, that they may go and enjoy the happiness of those Celestial and Eternal blessings which they so much desire, and cordially seek after.  
Do but consider that the laying aside, or leaving this Life, is but a Truck or Exchange from worse to better.  
What do we? or, what do we find in this Life? For if 〈…〉 do but put our Hand into our Bosom, 〈…〉 hall find that from the day of our Birth to ●●e day of our Death, there is no calamity nor trouble with which we are not afflicted, of which we do not taste, there is no kind of misery or affliction with which Man is not acquainted, with which he is not some time or other persecuted and afflicted; there is no Poverty, Cold, Heat, Whips, and Stripes, of which man cannot be a Witness in Death, understanding it, and that before he attains to the perfect light of Reason, or indeed have any Tongue to complain, or desire favour, of which we can understand no other sign, or better testimony, than the tears, sighs, and groans, he casts forth at his Birth, which are as forerunners and discoverers of the Field of miseries and calamities into which he is come, and of which the sorrowful entrance makes him sensible.  
But after he hath passed by an infinite number of evils, and attained to the age of seven years, what a necessity he hath of Guides and Masters, to teach, instruct, and correct him, to look after him, and keep him from harms, and in growing up, more strict and severe Masters are necessary to correct his extravagancies, and lead him in the paths of Virtue, for Childhood and Youth have need of a Bridle more strong than Iron, to withdraw it from all Vices with which it is assaulted, and bring it to accustom itself to virtuous actions.  
Thence in few years his face gins to be covered with Hair, a Beard adorns his Chin, and he comences to right Man, with which his cares and troubles doubly increase, and he enters into a Stage where he meets with new afflictions and vexations: He must go forth into public to seek company and go in Society, which is like a Touchstone to try the purity of his inclination to good or evil. If he be descended of a Noble house, of a Famous and Illustrious Family, or if he be an ordinary Gentleman, that he may maintain his Honour, and follow the footsteps of his predecessors and imitate his superiors, he must seek out many inventions, provide rich and convenient accoutrements, be hardy in Battle, and understand stratagems and policies of War, expose himself to a thousand dangers and hazards, lay his life at stake upon all occasions, spend his blood prodigally and without fear to die with Honour, and thereby to obtain a new and immortal fame for himself and his successors; and all this he must do if he will not be taken for a cowardly, lazy, and ignoble person, and be disesteemed and despised of all men: And if he be a man of a low degree, born for a Farmer, a Labourer, or a Servant, he is not for that more free from cares, troubles, pains, and restlessness in body and soul: He must labour night and day, toiling and sweeting, even to drops of blood many times, that he may procure bread and water.  
If he strive never so much to employ himself in his Calling, yet very often though he labour and travel, and do his uttermost endeavour to relieve his necessity, he cannot attain to what is requisite for him.  
Than not without cause did Marcus Aurelius the seventeenth Roman Emperor, considering the condition of Humanity, complain, who was wont to say; Many times have I contemplated within myself, if there ever were now, or could be found, any Estate, Degree, Condition, Land, Country, Kingdom, or Age, in the which there hath lived a Man that hath not in his life tasted what thing is adverse Fortune; that hath not met with Crosses and Afflictions: And if there could be discovered such a one, I believe he must be some abominable Monster, and a strange sight to Mortals, and ends his Reason with this saying.  
To be brief, I find that he that yesterday was rich, to day becomes poor, he that yesterday was in health, to day is visited with sickness, he that yesterday was in jollity, laughing, to day I see him weeping, he that yesterday was in prosperity and esteem, to day I see him despised and in adversity, and he that yesterday was alive, to day I see him dead and in his Grave.  
But now let's return to our commenced purpose, and let's search more particularly into things.  
Show me that man that hath most desired, obtained a condition, and that more suitable to his wishes and contentments, than any other manner of living, that hath not at last grown weary, despised and complained of his sad hope, repent and been sorry that he had spent so much precious time in proceeding in it.  
To see this more clearly, let's consider some principal degrees of men in the World, beginning with such as sail upon the waters most part of their lives, swimming like fishes, which are Mariners, to how many dangers are they subject night and day, what a house do they enjoy, what thing is there dwelling but a continual filthy prison; what  do they wear, but of Cloth like a sponge, fit for nothing but to receive filth and water, they go like voluntary Vagabons, and are in a seeming and perpetual exile; they have seldom any repose, they are encompassed with blustering Winds on all sides, they have but small guard from the Waters, Tempests, Hailes, and Snowes, and are subject to Pirates and Robbers, to Rocks, Shelves, Sands, and surging Sulkes of the superbious Sea, and ever in danger of drowning, and being interred in the bellies of Fishes, which being seriously considered by that famous Greek Philosopher Bias, who doubted whether such people were to be accounted amongst the Earthly Creatures, or those that live on the Water; or whether they were to be accounted amongst the living or the dead.  
And another Philosopher called Anacharsis, said; That there was not above two or three Fingers betwixt them and Death, that is as the planks are in thickness, this life appearing so detestable.  
Peradventure thou wilt think to find more quietness in that of a Husbandman, and that there is less troubles in a Country life; thou wilt be apt to question, whether a Rustic life be not better, and give the answer thyself that it is, because it is more easy, more quiet, sweet, and more pleasant, especially knowing that most of the patriarchs and Prophets made choice of this manner of living, being the most sweetly quiet, without prejudice or guile to any, the most plain and sincere, free from the difficult Catches, Traps, and Turmoils of Traffic.  
Also many of the ancient Roman Emperors left their Royal commands and employments, forsook their Palaces, their Capatals, Triumphant Arches, Amphitheators, Pleasures, and many other Magnificent Ornaments, to withdraw and retire themselves into the Country, to prune and graft the Trees with their own hands, to plant Flowers and sow Seeds in the Gardens, as did Dioclesian, Attalus, Cyrus, Beroaldus, Constantine, one of the Caesars, and many others, which Columellia and other Historians do make mention of.  
But those that would attentively consider and ruminate upon these things, shall find under their Garments there are many Thorns, there are more prickles than Roses among these seeming sweets; thou wilt not deny the truth hereof, do but seriously mark with me.  
Almighty God catching Man out of the Earthy-paradice, for a chastisement (besides his banishment) sends him to till the Earth, telling him withal, Cursed shall be the ground for thy sake, it shall cost thee thy labour if thou wilt eat of the fruit thereof; nay, and many times after great labour, travel, and vexation, thinking to eat of the Fruit of thy Labours, thou shalt gather Briars, Thorns, Brambles, Thistles, and other Weeds, that thou mightest not eat thy Bread without sorrow, nor enjoy an hour of quiet repose, until thou return to the Earth out of which thou waste taken, and of which thou waste mouled.  
But Oh sad, Men that we are; who are more sensible of Gods Curse in this kind than the poor peasants, who often having well ploughed, sowed, and manured their Land, taking pains early and late, suffering the extremities of heat in Summer and cold in Winter, sometimes wounded with some Viper, Snake, or with their Plough instruments, and after a whole years' pains and travel there, a Dew, a Hail, a Nipping Frost, a Storm, or a Drought, which burns, spoils, and destroys the Fruit of the ground, and leaves a comfortless Harvest to them, some their Sheep, Horses, or Cows die, others are plundered by Soldiers, which do take away, spoil, and destroy even all they have in their houses, and when they come home, expecting to find repose, and hoping quietly to rest their wearied Limbs, they find the Women weeping, their Children crying, and all the Family complaining for want of Food; in conclusion, this life is no other thing but a Mortal Wound, that hath its Root or principium deep within, and keeps the miserable patient in continual pain and sorrow: Even so is the poor Husbandman seldom contented, but now he torments himself of one side, then on the other.  
If there falls much Rain, he says, I never saw such Floods and Waters: If Rain be wanting, I never saw such a Drought. Then he complains the Locusts is in his Grain, or Storms, or Whirlwinds, have blasted his Corn in the Field, his Trees in the Orchard. But above all they do complain of the Soldiers when they are in Field, for from them proceeds many evils to them.  
In the following lamentation which was lately presented to me by a friend and sufferer, which is Entitled, Give peace in our time O Lord, of which Sentence the following Discourse is a gloss, Da pacem Domine in diebus nostris, quia non est alius qui pugnet pro nobis, nisi tu Deus noster; Give peace in her time, O Lord, because there is none other that fighteth for us but only thou O God; which is a godly and learned expression in the Liturgy of the Church of England.  
He saith thus, O thou the only true God, thou well knowest I do not lie; I have no Cattle nor Goods, which I can say I have received from any but from thee, to thee a General of all Soldiers, who alone without danger canst defeat and resist them: I pray thee to avenge me, and chastise them, give peace to all, we have great need of peace: But if thou wilt chastise men, as thou hast just cause, and thou only canst do it, O Lord. Our forefathers although they lived in this World, they never saw the Villainies acted which we see in diebus nostris, in our days. With great care, trouble, and sweat, I labour, yet am ready to die with hunger, it's three days since a piece of Bread hath been eaten in my house, (quia non est) because there is none: I sowed, planted, manured, and gathered, I ploughed all my Land, both Waste and pasture to maintain my house and family, but woe is me they have destroyed all. It was not one alone that did this evil, God thou knowest how many they are, and how many afflictions daily lie upon me, as well Actions of Debt, which by reason of losses, I cannot pay, as these Soldiers which do torment and trouble me. (Alias qui pugnet) Who shall we seek to defend us but thee: We peasants have cause to complain, because they that should fight pro nobis, for us, do abuse, afflict, and destroy us: O my Creator, what a comfort is it, considering thy infinite mercy, that from the evils which I suffer none can deliver or avenge me (nisi tu) but thou, I will not trust in the World, or any thing therein, because it cannot help me, in thee alone do I put my trust, O my God: When shall Robberries and Thefts cease, when shall reason and policy maintain true justice, that will be the good, true, and happy time.  
But let's leave the poor Husbandmen to their cares, troubles, and labours, and let's proceed forward to see what are the passages, what sweets may be found amongst Trafficks of Merchandizes and Traders.  
If we behold only its outward appearance, it will seem to be free of all afflictions and miseries, because it is coloured over with the splendid Flourish of Riches, and other painted arts which they use, they may promise, but cannot afford us any contentment, any solid repose, or quiet enjoyment, affirming that which Pliny saith, That Trade was first invented, because it was found to be absolutely necessary to humane life and society, and that many of the ancient wise men were Merchants, as Tales, Milessius, Solon, Hipocrates, and many others, and was the first occasion of engendering love betwixt different Nations, and interchanging mutual amity and peace amongst bordering Princes; for they carry or transport from one Country to another, from one City to another, what is wanting or what abounds: Yet we cannot so far mark, so artificially gild over this kind of living, though he carry it out never so high, and dissemble it never so gallantly; you may read in their Eyes, conjecture by their Faces. The disquiets, troubles, and perplexities which attend Merchants, to what and how many strange hazards are they subject to every moment, both by Sea and Land; besides the mention we might particularly make, how the greatest part of their life they go like Fugitives and Vagabons from Country to Country, from Town to City, from City to Village, that they seem to be like Gipsies or banished Offenders; only it's true, their parting from their Country and Friends is voluntary; they never do other, but run, go, trot, nay, fly both by Sea and Land, meeting with colds, heats, passing as it were through fires, waters, and snows, being only encouraged and spurred on by a disordered covetousness to get and purchase Wealth, they rejoice to lose that contentment and sweet repose which they might enjoy at their own homes with their possessions, their Wives, Children, and Servants about them, and put their lives in danger by the deceitful, lurking, ambushments, and stratagems of Thiefs, who ever have an eye to them and their ways that they may rob and spoil them, yet all this is forgotten, and masked over by their disordinate and covetous appetites and desires, which doth continually boil in their Hearts and reign in their affections.  
Now let's speak a little farther of them, and begin with the principal pieces of their Harness, which are false Oaths, cheating their Neighbours, and delays, these are the grand relics of their holy society; for it's impossible to enrich themselves so much and so soon, as too many do, without prejudice of other men.  
They always have the old saying in their mouths when they sell too dear, that they do it to keep themselves from poverty, from an empty belly, to keep themselves from misery and trouble; they need no other thing but to turn their backs upon God a year or two, and largely to express with their mouths what they deny in their Consciences, and so ever to remain rich Asses.  
How different and how many evils may we add to this, of which they are the causes, by reason of corrupted and false Commodities from strange Countries.  
The small Wares and Fooleries they bring over, which are not necessary for use of Men, but prejudicial to Commonwealths, for they are good for nothing but to visiate the fancies of Women, Gallants, and Children, and helps to maintain excess of pomp, vice, and expense, as if our evil inclinations were not sufficient to draw us into wicked Courses, without provocations.  
With these and the like finical (but unprofitable) Commodities, do they rob, spoil, and leave destitute of money, most Countries and Provinces, leaving behind them instead thereof Childish Toys, and peddling trifles of little value, and the worst is they come home ill principled, with lose living, and teach the vices and bad customs and superfluities which they have learned abroad, and bring with them their improved Merchandizes.  
They also have their Counsels, Conspiracies, and Consultations, and deputed places for them in every Mart, City, which we call Exchange, and has a different denomination, according to the Language of every Country; for in every one they have these public places, whether most commonly do resort the Richest and most Credible, resolving if possible to work and wear out of Trade young beginners, and such have small stocks, that they might drive it themselves, to whom they will it may be sell a parcel of Goods by the Great, that they might cheat others by Retail; and it were well there were no worse evil couched under the covert of Trade; for since Princes of these latter Times became necessiated, by reason of their excessive expenses and vanities. And these Merchants are continually with full Cashes, they never want acquaintance and entertainment in the Palaces of Kings and Princes, by which means they come to know and converse with foreign Princes, and advise them of their own Country's Affairs, lend them Moneys, and thereby commit Treason against their own Natural Kings, and betray their own Countries and Cities, as it hath been seen by sad experience in France, not many years since, with great damage to their Country, desolation to their Towns, and destruction to their people.  
But to return to our purpose, and treat of Shopkeepers, which in several other Countries are called Merchants.  
I shall forbear to mention a thousand known Cheats, Arts, and Cozenages, with which they know to sophisticate and corrupt almost all sorts of Commodities which are necessary for the life of Man.  
This is the principal piece of their Art and Cunning, and this they teach to their Servants and Children before they will put them in trust with their Shops and Wares: This is the Doctrine they teach to them in their Youth, they encourage those most that under fair words can best couch a perjury, and sell their breath at a better price than their Merchandise, like the cunning Genoves, and Florentine, the subtle Venetian, and crafty Toledano. And for the World's wickedness, we may see things so far out of order at this day in this kind, that if thou goest out of a Shop, having agreed the price of any Commodity, not paying for it, or taking it with ye, and presently returnest for it again, thou wilt find it trucked and changed by the hands of young Thiefs the Servants, who to obey their Masters will, and make them rich, are willing to take a turn in Hell, and pawn their Souls to the Devil.  
There is another kind, or sort of Tradesmen, of which hitherto I have not spoken; who fill their Shops with Commodities, borrowed (with good security) from those of their own profession; and under pretence of a great wholesale Trade, buy upon trust great quantities of Merchandizes, and make plausible show merely to cheat their Creditors, and after they have gotten into custody much Goods and Money, turn Bankrupts, and take as the Spaniard says (Calcarem villa Diego.) All they can get together, and run into strange Countries, and there live in as Noble and Triumphant equipage at their own cost, with the Wealth they have rob and pillaged from other miserable and afflicted men, who often remain so poor and desperate, that they are ready to kill and destroy themselves, having lost by Cheat that which they thought had been as safe as in their own hands.  
The Athenians understanding such like Cheats and Abuses to proceed from Strangers, they would never permit they should ever inhabit, set up Shop, or dwell amongst their Citizens, or within their Walls; but they allotted them places distant from the City, there to build Warehouses and Dwellings, and have their Traffic.  
Anciently there were many Commonwealths that would never permit them to bear any public Offices amongst them, or enter into their Senates, or Counsels: Also they have been sharply reproved of many of the Doctors of the Church in several occasions and passages of their Books, for their vile way of livelihood and dealing. Saint john, Chrisostome, and Saint Augustine say, It's very hard for rich Merchants and Tradesmen to please God, or make a true and sincere Repentance of their sins, alluding to that of our Saviour, It's hard for a Rich man to enter into the Kingdom of Heaven, be he of any Profession or Trade whatsoever; yet God forbidden, but that there should be some honest of all.  
Let's now vary a little to consider the Tragic story, the sad life, and the weighty yoke, under which they subject their Necks; how they are led as in amaze, they go to the Wars, who live in Martial employments, the which kind of living is so bitter and hard, that even the bruit Beasts do abhor it, for they have Caves and Dens, wherein to take their Natural repose at their times, but the poor Soldiers, who seldom sleep, hath no other Inn but the broad Field, no other Bed but the bare ground, no other Canopy but the Starry Firmament, being subject to bitter cold Frosts, cruel Storms and Tempests, Rains and Snows, is forced to suffer Cold and Hunger, Heat, and Thirst: When he hears an Alarm he must resolve with himself to kill, or be killed, to be overcome, or rout, and overcome his Enemies, which is his Brother and his Neighbour; and for three or four Crowns a Month, he sets himself as a mark for Canon and Musket; so that the misery of a Soldier's life, is greater than any other: Harken courteous Reader, if thou wilt understand what a horrible and abominable Monster War is.  
Haste thou ever seen a Battle betwixt a Wolf and a Bear, or the combat of any other cruel Animals? What howl, what tearing each other, and what strange cruelty is it to see the bruit Creatures, spoil, pull mouthfuls out of each others Limbs, without any favour? How much more abominable thing is it, to see a man pale, furious, and almost transformed into a bruit Beast, set upon, hack, and hue, and strive to destroy his Neighbour, or of this kind; spend his uttermost rage and fury against him, without making account of many other evils and cruelties which succeed thereon.  
The simple people travel and labour to build, beautify, and surround, with stately Walls, famous Cities, and Towns, which they do maintain and enrich with their sweat and labour, fortify and strengthen with their diligence and care; and all this without any disturbances, jealousies, or fears of troubles.  
What an affliction must it be to see all their labours in their own view cast down, laid waste, made desolate, and that in a moment, which was many years raising, building, beautifying, and preserving, by the indulgent care of the founders and wise successors: Nay, after that their Flocks and Herds taken from them, their Bread like untimely Fruit, or the blasted buds of the Vine, devoured they know not how, their Peasants destroyed, their Towns and Villages burnt and consumed by the hands of these devourers.  
There is no house nor family (where War is) in which they do not bewail and lament a loss. All Trades and Offices first grow cold, and after Wars rigour, are laid aside, and the poor distressed people must either fast, or run desperate courses, to seek a livelihood, and to preserve life: Their Virgins are deflowered, their chaste Matrons remain barren and hid in secret places, their Laws are silent and dead, or of none effect, Humanity amongst men dies, or at least is a Stranger, Religion is polluted and corrupted holy Churches violated and profaned, old men led Captives, and before their Eyes they see Mothers kill their own Children; Youth dejects Parents and runs into all manner of evils: You shall find thousands of Widows, and twice as many Orphans, which makes the people hate King, Princes, and Governors, by reason of the many afflictions and impositions which War brings upon them: There is nothing but Rancours, Hatreds, and Curses: They must learn to entertain Strangers, Game, and procure them for Friends, make great preparations and provisions for War, as well by Sea as by Land; they must strengthen their Bullworkes, make Redoubts, provide Engines, as Pistols, Muskets, Accabuss, Granades, and Canonshot, etc. cleanse Motes and Ditches, stand Sentinels, and many other things acquired for defence and offence!  
What a sad misfortune is this of ours? that Nature should not be contented to produce Man to so much frailty, and subject to so many infirmities, but that it must admit of furious War to break in upon him, which is such a strange, contagious, pestilential, and pernicious evil, that it contains all other evils and wickednesses in the World, and drawing them after it, must needs be the greatest of all: It's such a destoying evil, that it doth not only afflict the bad, but delights in nothing more than when it persecutes Innocents' and Fatherless.  
If this Devilish madness and fury were employed against Turks and Infidels, or other strange people, it might seem to be something tolerable; such victories and spoils might give us some content: But Oh, our God, when to the contrary Christian Princes do act these things against each other! wouldst thou know what are their Spoils, Trophies, and Victories of War? What is their Glory and Magnificence? And with what they believe to establish to them and theirs, a continual Empire with peace and quiet.  
I will tell thee the greatest that can come to them.  
The greatest Glory and Victory they can pretend, is, destroy, afflict, and torment their Neighbour, their Brother a Christian, their Riches, is to see their bordering Prince poor and low, his tears are their laughter, and for the most part their Victories are so bloody and sad, that both Conqueror and Conquered, have little cause to rejoice; for there never was any Battle of consequence, wherein the Conqueror came off so to his wish, as that he had not cause to complain of his loss, and be sorrowful for the blood that had been shed, in which he could not but show some humanity.  
As the Historians do relate of that great Emperor Marcus Aurelius, who entering into Rome with great Pomp and State, with Triumphs they were wont to give for encouragement to such as had gained great Victories, and subjected new Provinces to the Roman Empire; being drawn in a stately Chariot, in the midst of his Glories remembering the offence he had committed against his Neighbour, with an audible Voice cried out: What greater Vanity can an Emperor of Rome commit then this? that for having conquered many strong Cities, Towns, and Countries, disturbed the peace and quiet of men, burnt and destroyed Cities and strong Garrisons, undone honest, poor men, enriched Tyrants, and caused to be an infinite number of Widows and Orphans; that in recompense of so many evils and detriments to Mankind, he should content to receive with so great Pomp, State, Triumph, and Magnificence; and of so many killed and destroyed, only one should carry away the Glory and Honour.  
He spoke yet farther.  
By the Immortal Gods, I oft that seeing and considering myself so accompanied, and entering with such Triumph with those poor Chain-laden Captives, me thinks I hear the sighs, groans, and lamentations of their poor Wives, who remain behind as desolate Widows, and their poor Children as forsaken Orphans: And looking upon the great Treasures and Riches carried before me, yet remembering the multitude slain, I cannot rejoice hearty: But on the contrary, though I shown myself with a merry and cheerful countenance to all, yet inwardly my heart wept tears of blood, and I began to declare openly to all my sentment, and to capitulate with Rome in the manner following:  
Come hither Rome; Wherefore dost thou so much insult over others, and please thyself at the misfortunes of others? Art thou more ancient than Babylon? More beautiful than Helia? More rich than Carthage? More strong than Troy? More populous than Thebes? More adorned with Shipping than Corinth? More pleasant than Thirte? Or more fortunate than Numancia? They all perished: There is little or no ruins or Memorials of them left, or of those famous and excellent men that did inhabit them: Dost thou think to remain here as a chaste Virgin? Dost thou think thou shalt remain for ever? which art so full of Vices, when those perished in which all Virtues flourished: Know of a certain one thing that I shall tell thee, That if thou aboundest and persistest in Vice, the Glory now thou hast, they had; and thou shalt be destroyed and made desolate as they were: What more excellent Philosophy? What more proper Examples? What more true Oracles can we find then in the expressions of this Heathen Emperor, a man without Faith, or Evangelical-light in his Breast; yet a true Moral-man.  
Is it possible that we that were brought up in the School of Christianity, and enlightened with the Grace of that Divine, illuminating Spirit, that we should not fear that at the day of judgement, this Pagan-Emperor and many others, should rise up against us, and condemn us, and strongly allege against us how little we make of the life of a Man, much less of a Christian, whose brotherly life ought to be more precious in our sight.  
How many years hath that part of the World which we call Christendom, been disquieted and troubled by Wars; so that ye shall not find a Province in all Europe that hath not been bathed, nay almost made drunk with the abundance of Christian blood that hath been shed in it: There is no Sea, nor River, that sometime or other hath not changed its Christiline into Scarlet with the multitudes that have been destroyed: And all through a pride in some, and a Fanatical spirit of contradictions in others, whose Religion is humour, whose pretence is to fulfil their own, not Gods will.  
When Halarico King of the Goths, as Paulus Oratius that lived in those times reports, when he sacked the famous City of Rome, commanded Proclamation to be made, That no man should dare to damnify or plunder those that should retire, or take Sanctuary in the Temples dedicated to Saint Peter and Saint Paul.  
But in our day's men are so inhuman that Temples will not avail, nor tears, nor begging, favour, and quarter; but they shut their Ears to all, and deflower Virgins, force other Women, and stab them; and evil treat the poor Sheep of Jesus Christ.  
Men are grown so dissolute, blind, and indiscreet, that without respect to Sex or Age, they kill, destroy, and cut off the one and the other, as if they willed if possible to consume even Nature itself: So that considering Man's, nay, Christian's cruelty, if God were not pleased to provide, Cities might be populated and guided by Counsels of animals, for by little and little Mankind goes wasting.  
How can a Christian with conscience, having only a politic (though professing a conscientious) pretence, so freely attempt to kill, a man, or men, for whom Christ died. How are we so prodigal and liberal in spilling that blood? to redeem, purchase, and preserve, which our God was pleased to shed and little esteem his.  
Is it possible that Christians should not have so much compassion of their Brethren? as the fierce and bruit Beasts have of one another, who seldom do hurt those of their own kind.  
Wolves do not fight with Wolves, etc. unless it be to preserve their young ones, or that they are desperate for want of food; yet in their greatest rage and fury they never make use of, or procure other Arms then which properly Nature hath bestowed upon them: They never invent such Stratagems or Engines, which the Devil helps man to project; for sure he was the first fomenter of them: For there is no sublunary thing, which the fury of Artillery doth not cast down, destroy, and consume. For well considered, this invention is not only more dangerous than any other kind of Arms or Engine of War in the World, but is more to be feared then poison; although the very Thunder, Lightning, from Heaven, the which is forged and composed of the four Elements be so powerful and quick, yet this may in some measure be compared to it, and when it comes to the utmost of its dryness, and when the fire takes hold of the Salt, or sulphurous substance it multiplies and converts into fire and air.  
But by reason of some humidity which remains incorporate in the Earthly substance, it casts forth a Vapour, by which we may perceive each Element will by force maintain its own natural jurisdiction, and with the force that each Element puts forth, at last heat and moisture joined together, all converts into Air, the which seeing itself besieged, strives to get forth, and being free flies to its own Element; the Air, the Fire, rises and forceth its passage, but before it comes forth, it being the strongest and purest of all the four Elements, converts the other three into its own Nature, from the strength of which proceeds that strange Thundring-clap at the discharging of a Gun, and what ever it reacheth it breaks in pieces and converts into dust and ashes. To pass by the different names of all sorts of Artillery and small Guns, they call some Falcons etc. in which men me thinks err very much to give to such diabolical Engines the names of Birds, which we use for our recreations and sports; they might better have called them Satan's, Barrabasses, and Belzebubs, and the like, from the inventors of them.  
Now we have declared the passages of War: What miserable lives they lead, and what reward they get, who hazard their lives and take great pains therein, and how it is in all respects, and all its effects a farther procurer of Man's affliction and sorrow.  
Now let's contemplate the life of Courtiers, how they live that are in the Palaces of Kings, Princes, and great Lords, And to begin with those that are near about the persons of Kings, etc. in what they place their greatest felicity. Let's make proof of their delights and pleasures.  
They think there is no greater happiness in this life then the gracious Aspect of a Prince: What greater favour then to see him, talk with him, and accompany him when they will? What contentment may be compared to the Favours, Treatments, and Advancements, which Kings and great Lords bestow on their Favourites? What greater honour then to introduce a friend, or stranger, to the King's presence? continually to enjoy his company, his embraces, delights, and love; with other Courtly pleasures.  
There are some so fly and cunning, that are always watching, that they may not let pass a good opportunity of preferment for their own advantage; others are in hopes to fill themselves both Corpse and Purses, and at last are forced to cast up all again.  
Some exercise their Wits to invent Taxes, Loans, and Excises, to gather together great Treasures, increase the Revenues of their Princes, and line their own Bags with the spoils of the people.  
With such men many times Princes deal, as we use to do with Cattle; we let them fatten and grow gross, that afterwards we may feast ourselves and friends upon them: So do Princes suffer these men to grow rich and fill their Coffers with money, that they may take it all from them at once, and place others in their rooms, though they have been never so trusty.  
Do but behold how these miserable Courtiers do sell their liberties to enrich themselves! They must, though against their wills, do what their Princes commands them, be it right, or wrong, just, or unjust: They must strive to laugh when they laugh, weep when they weep, approve what they approve of, and condemn what they condemn: They must set themselves to act what shall be proposed, and execute what shall be commanded them; even change and alter their Natural customs and conditions: With the severe they must be severe, with the sad they must be sad, and in a manner transform their own lives, beings, and Natures, to please, delight, and content them, if they would attain to what they desire, and not be cast out of favour. If their Prince be vicious, so must they be; if cruel, their messages must be to shed blood: And though many times the Favourite endeavours to conform to the conditions of his Master, and appear like him in his Natural inclinations.  
Often it happens that for one fault committed, one discontent, or one neglect, in pleasing his humour, he turns him off, and makes him lose the Fruits of all the Services he ever did him in his life, which we shall find verified in the Favourites of the Emperor Adrian, whose condition was such, that after many favours and rewards received, and being raised to the highest patch of Dignities and Honours, for any trivial fault or discontent, they were not only deprived of their Wealth and Favours received, but were declared Capital Enemies to the Emperor; which being well considered and understood by Divine Plato, who took all Courtly pleasures, Viands, and Delights, from the Athenians, although he could not govern nor conquer himself, but must needs return to the Court of Dionysius, Tyrant of Scicilia, who afterwards sold him as a Slave to Pirates.  
The like happened to that ancient and wise Philosopher Zeno, from Phaleris the Tyrant, in recompense of many good services he had done, caused him to be put to a cruel death, the same payment did King Anachreon give to Anaxagaras, the like reward had Seneca from Nero, and Calisthenes from Alexander the Great, who because he would not acknowledge him to be a God and adore him, he commanded his Hands and Feet to be cut off, his Eyes to be plucked out, his Ears and Nose to be pulled off, and cast him into an obscure Dungeon, where he died.  
These and the like ends had many other great Favourits and Philosophers, who would not obey the unjust and inhuman Laws and commands of Princes and Monarches, they died miserable and cruel deaths in recompense of all their services and good counsels they had given.  
We will forbear to reckon up the great multitude of Vices and bad Customs which always do follow and accompany Courtiers; how amongst them all things go by contraries, and all humane law and society is perverted and prevericated.  
There are many in the Court that do vouchsafe thee their Hat, that would willingly take thy Head from thy Shoulders, there are such that will make thee a Leg, that would be glad to carry a Leg of thee to thy Grave: They kiss many hands that they would willingly see cut off, there never wants one, I know not what, I do not understand it, I cannot tell how or when it was done.  
With these and the like expressions they cause poor pretender 〈…〉 r any other that hath business at Court, to go away murmuring and complaining.  
If in the Court thou wilt be bad, thou canst not want companies of in any vice.  
Wilt thou give thyself to Whoring, there are the principal Masters of it: Wilt thou quarrel or fight, there are the chief Duelists or Hectors: Wilt thou lie, there will not want those will approve and encourage thee therein? Wilt thou steal, rob, or pilfer? there thou shalt find the most dextrous and subtle of the Trade, of whom thou mayest learn and commence Master! If thou wilt cheat at Cards or Dice there wants not pro-provision for it i'll assure thee: if thou wilt swear false, thou shalt not want one to pay thee for it in conclusion: if thou wilt let lose the Reins of thy Appetite to all manner of sinful Vice in the World, there thou shalt find the best (nay rather the worst) examples and patterns for it in the whole World. Here thou seest the portraiture of a multitude of Gallant and stately Courtiers, which is not a life, but a painful and large death.  
In these and such like things do very many Youths pass their times, which is nothing but transitory deaths: Wilt thou understand what advantage ancient men do bring from Court, being past the age of action? Their Heads grey, their Teeth decayed, their Hands and Feet lame, with Cout and Rheums, Pox, and Stone, wicked thoughts, and their Souls made black and bespotted with sin, to conclude there is little to be done in the Court, and much murmuring.  
If thou wouldst know more at large the lives of Courtiers, read over the Books of Don Antonio and Guevarra Bishop of Mondonedo, and of Aeneas Sylvio, otherwise called Pope pius, who writ two excellent and exact Treatises of this effect, in which they do set forth to the life the gentle Courtiers; so that there cannot more or less be said then what they have done.  
Let's leave the gallant, emulating, complimental, and contra-meaning Courtiers, in their so miserable and unquiet life, and return to our purpose, to contemplate briefly of the estate of Emperors, Monarches, Kings, and Princes, for whom (we may conjecture by the outward appearance) all the pleasures, delights, and good fortunes of the World were made; for if we do consider what man hath need of to make his life quiet, pleasant, and happy, and to enjoy this life in perpetual rest and contentment, it will appear to our outward view, that Nature hath provided more largely for Princes then for other men.  
What thing can Man enjoy, & be more happy in this life, then in great Riches, abundance of Temporal Goods, Commands, Dignities, absolute power and free liberty to act good or evil, or shall please his own palate without contradiction, reprehension, or chastisements, power to run with lose Rain after all sorts of pleasures, delights, and pass-times, and to have at his will whatever his appetite or reason can desire.  
All that can be acquired for man's contentment, his quiet and entertainment, as rich Cup-boards, Vessels of Gold and Silver to eat and drink in, the many delicious and various Meats, great, magnificent, and pompuous services and furniture, rich Vestments; and all with a Royal neatness and order; with what ever else can be desired to delight the senses, and maintain the pleasures of Humane concupiscence, all which they have provided for them without ask, or taking care, even from the Cradle to the Crown.  
It's true, if we should look no farther then on the outside of these glorious entertainments, we should be really persuaded that they alone do enjoy the pleasures and delights of this life, and that all others live in perpetual anguish and trouble; but if we make a further entrance into these things with a just balance weight, and with a true Rule try them, we shall find the same things which we count as steps to the height of felicity, and which will make them arrive to the top of happiness in this life.  
These are the instruments and preparations of Vice, by which they become to be more unfortunate and miserable; of what validity are their rich garments and furniture, gallant, and honourable services, and delicate Viands, with all which they cannot defend themselves from the falsities and poisons which may be mixed in them by those about him: We have experience thereof in our days. Doth not Plataria write, That one Pope was bewitched in his senses, with a paper that was given him by a Servant for a private use, to wipe.—  
Others have been poisoned by the smoke of Torches and Candles.  
We read in ancient Histories, that some Emperors durst not lie down to take their repose at night, till first they had searched the Beds, and diligently looked into all corners and retirements in their Bedchambers, for fear of being murdered when they were sleeping, and changed their Lodging often.  
The History of our Times can declare the like of that Tyrant CROMWELL, who was a diligent searcher, as , and often few of his own family knew where, or in what Room he lay: What a terrible, gnawing, and continual troublesome, waking Worm is a guilty Conscience?  
Others there are who never would consent a Barber or Chirurgeon should come near their Faces to shave their Beards, lest they should cut their Throats.  
The Kings of our Times are so jealous that they dare not eat a bit without a Taster. Were it not better, saith Julius Caesar, Dye at once, then live subject to so many jealousies and fears: But what felicity can any man enjoy that hath so many thousands of men at his charge, under his government and protection: He must watch and hear the complaints and petitions, and seek the welfare of all, inviting with his clemency and liberality some to be good, and forcing others to be so with rigour and justice: He must not be less solicitous to procure and maintain the peace and quiet of his people, then courageous and valiant to defend them from the assaults in roads and treacheries of their Enemies, without setting down many other the like calamities and ears, which attend and surround the Royal Crowns and Sceptres of Kings and Princes; they command all, but for the most part one or two governs them.  
Pogio Florentino in a Discourse which he makes concerning the wicked Princes and their infidelity, they commonly suffer themselves to be governed (or led on) by three sorts of people, with which they converse which are most pleasing to them, and which are most familiar with them and approved by them.  
To begin with Flatterers, which deserve the first place, and because they are Capital enemies to the truth, they bewitch their Souls and poison their dispositions with such pestiferous and dangerous potions of tyranny, folly, and vice, that all their Subjects feel the smart thereof: They call their folly and rashness, prudence; their cruelty, Justice; their dissolute luxuries and uncleanness, gentle sports: If they are covetous they say they are provident: If they are prodigal, they call them liberal; so that there is no vice in a King or Prince, which they know not how to mask, paint, and gloze, under colour of some virtue.  
The second are the Master-builders and inventors of Taxes, Excises, and Impositions, the which sleep not day nor night, to invent some new strange way to get money out of the common people for their Lords and Masters: These invent new Dignities and Honours to be bought: These take away, diminish, and cut them short again: These petition for confiscations and condemnations against other men; all their study, diligence, and care, is to gather together, win, obtain, and procure, the Lands, Goods, and Inheritances of the poor people.  
There is another kind of men, which under the pretence and covert of good, do make of themselves honourable Hypocrites, who have their aspect and reach so large; that they are always entrapping and discussing other men's lives and actions, seeming to be Reformers and Enemies to vice; they denounce against some good men, and raise lies against others.  
These approve such wickednesses, and not only are cause of men's losing their Estates, but many times of their lives, who have deserved no such punishment for what alleged against them, neither from God nor Man, for which cause the Ancients held a custom (as He●odiano relates) to condemn for Devils and Enemies of their common weal (after their deaths) those Princes which in their Reins had ill governed the people, and basely spent their Revenues (as England may dearly lament in our age, but then there was no King in Israel.)  
Also they were wont to congregate in their Temples with their Heathen-priests, to petition their Gods not to take such Rulers into their Society or Community, but to condemn them to infernal Furies, to be tormented and chastised.  
This custom was not only anciently used, but of latter years (yet not amongst true Christians) they had certain proper Curses and Execrations against such wicked protectors of the people, as Antonio de Guevarra denotes, who was Choronist to the Emperor of a Viceroy of Sicilia, upon whose Tomb in revenge of his many Tyrannies and base abuses they writ as follows.  
Qui propter nos homines, et propter  
Nostrum salutem, Descendit ad inferos.  
Truly by this little I have written, mayest thou see the miseries and perplexities with which Royal Sceptres are encompassed, these Thorns are hidden under covert of these beautiful Crowns of Gold, and seeming Rose-Beds of Government, the which often are, and ever aught to be green, fresh, and beautiful, without withering, that they may afford content, savour, and sent to all, be a continual light and good example, like a bright shining Lamp to the whole World, for if they are infected with any muddy Vice, if any necessary thing be wanting to a Lamp, it presently burns sadly and dim, a man had rather be in the dark then have such a light, like the wickedness of princes.  
How much the greater, or how much the more sinful their Vices are, so much the more are they worthy to be reprehended and reproved for them; for as Plato says, It's not only one sin to them in the action, but a second sin, and more dangerous in the Example; so that if it is a hard thing for any man to be good, (as Hesiod said) it is sure a greater difficulty for a prince to be so, for the abundance of delights, pleasures, and honours which they enjoy, are rather Fuel to increase, than Water to assuage the burning heat of Vice.  
Mankind for the most part is apt to surfeit himself, and wish to make his perpetual abode in these and the like superfluous delights and dainties: But it will be first convenient that they that do attempt (especially Princes) to give themselves over to Worldly pleasures, or set themselves upon the delights thereof, that they well understand the natures of Vices.  
What a virtuous man sure was Saul  he came to be King of Israel? How was he praised and esteemed by the Holy Spirit in the Holy Scripture, and was chosen of God for that Royal Dignity and Charge? But how soon was the Sun of his Justice, Truth, and Obedience, Eclipsed? How Glorious, Magnificent, and Just, was the beginning of the Reign of Solomon? What gallant symptoms did he show of a virtuous King; but he no sooner opened the Gates to Royal pleasures, delights, and pastimes, but he fell into the hands of evil Women, who robbed him of his senses, riches, and religion.   

Of twenty two Kings of Judab, only five or six did persevere in virtue and goodness unto their lives ends: And if thou wilt make a diligent search into the lives of the Kings of Israel, from Jeroboam the Son of Nebat, there were 19 in all; there was none of them that Reigned well, or pleased God in their lives, and by that means brought their business to an ill period.  
If we consider the estates of the Assyrians, Persians, Greeks, and Egyptians, we find more evil than good amongst them: If we consider what were the Roman Emperors, having so many flourishing Kingdoms, such large and fertile Provinces under their commands, we shall find them all consumed in Vices, filled with Cruelties, and wrapped up in Uncleanness, that it is a horror to read their infamous lives in the Histories.  
Oh what a magnificent glory was it to see the flourishing estate of the Roman Republic, before Sylla and Marius turmoiled and disquieted it, before Cat●lme and Catullus troubled it, before Julius Caesar and Pompey vexed it with civil wars, before Augustus and Marco Antonio endeavoured its destruction, before Tiberius and Caligula defamed it, and before Nero and Domician corrupted it: For although they enriched and enlarged its Territories, by adding great and large Kingdoms to its Dominions, yet of far more and greater consequence were the vices and ill customs which were introduced with them to the public detriment, for the Riches and Goods they spent and lost, but the Vices remained still on foot as absolute Lords of their Common-weal.  
What Memorial is there in Rome now of Romulus that founded it? Or of Numa Pemphilio, that built the great Capitol, or of Anco Maroio that did surround it with Walls, or of Brutus that freed it from Tyrants, of Camilio that put the Gauls or French to flight: Do not these examples, etc. which have been hinted, plainly make appear to our view, what chance▪ what happiness attend Supreme Magistrates, and how that Kings and Princes are more subject to the great changes and assaults of Fortune, than any other men in the World; for very often the third of their lives is more in danger to be cut thereby then any private person, and that when they think themselves most secure.  
The infamy which doth follow evil Princes, their Vices remaining upon Record in Histories, is a thing that they should have respect to, much more than to the evil reports and backbitings of evil principled men: For the last can only defame them living; but the first, which is History, tells and makes odious their vicious lives to all following Generations, which being well pondered and weighed by Dioclesian and other Emperors, considering the troubles which do attend Princes, they set at naught their Crowns and Sceptres, abhorred to live in command, and govern where so vanities and troubles were attendants, but retired themselves to a Country life, rather desiring to sequester themselves all their days, and spend the remainder of their lives in that pleasant and peaceable solitude, then to enjoy the utmost of delights and pleasures, which at best are but weak, deceitful, and perishing enjoyments.   

But now it is time we leave the temporal Princes, and turn to treat something of Spiritual Lords, beginning with them that counts themselves the Heads of the Church of Rome, the Popes, the Patriarcks of the Greek Church, Arch-Bishops, and Bishops, etc.  
Would not a man think that they are happy and fortunate in this World, they enjoy the greatest Dignities in the Earth, they gain what they have, and sustain it without dint of Sword, preserve themselves in it without much danger or labour, most Christian Monarches do reverence and honour them, and kiss their feet, they abound in Riches, and are full of Dignities and Honours, although St. Peter and the Apostles whom they represent, were true and lively patterns and examples of poverty, yet if thou considerest well, and lookest to the end of the Tragedy, thou wilt not only not count them happy, but thou wilt lose the appetitious desire of wishing to enjoy their great estate, or to be Pope, Patriarch, Archbishop, or Bishop, but out of a pure charity thou wouldst bewail them; for that Pope or Bishops, etc. that will govern the Church according to the rules, laws, and precepts, prescribed by God himself, must be like a public Slave or Servant, venture his life to save that of others, esteem little of his own health to preserve that of his Neighbours: He must watch whilst others sleep, set Spies, and have his Ambushments all the World over, never be without care or quiet, that a moment of their lives may not pass without profit to the whole, that Satan with his entrapments do not beguile or disturb their Flock.  
And if it be so as Saint John Chrisostome saith, in a Commentary of St. Paul's Epistle to the Hebrews, that a Curate or Rector of one only Church is saved with much difficulty; by reason of the great charge of Souls that lies upon him.  
What danger doth he run that is in a higher place, and is Bishop of a thousand Congregations, or more; where shall his portion be, if he be negligent to see so many thousand souls fed? which being well considered and experimented by Pope Adrian, a Learned man in his way; who was wont to say, and that weeping, (but to his most particular Friends) That amongst all estates of the World, none seemed to him more miserable, or of a more dangerous condition, then that in which he was of Pope; For although such Dignities have their Footcloths and Canopies, etc. of State very rich, adorned with Gold and precious Stones, so gallant, sumptuous, and full of pomp, that no more cannot be.  
All this Noble provision, all this Royal State, unto the foot of which no man (forsooth) must approach but on his Knees, is full of sharp Thorns, the rich Mantle they wear is loined with Prickles, and Cares like sharpest pointed Needles, the burden is so heavy to bear, that it makes the back bend and grow crooked, even of the most strong and stout hearted man; for that rich triple Crown and Diadem which encompasseth thy Head, may better be called a flame, that burns and consumes the strength and Soul.  
These are the words of Pope Adrian; which well considered, I believe there would be very few strive to attain to that place and dignity.  
It is such a charge, that no honest man can deal with; For he must uphold all profitable errors, and maintain things (if advantageous) contrary to his own Genuous: But it's time to leave the chief heads of the Church, and their weighty charges, and turn to the inferior Members, who are sick of the same disease; and to contemplate them more near.  
Let's first consider what the Priests of the Gentiles were, and let's compare these with ours, that we who are enlightened with Evangelical faith, and suck the sincere Milk of Christianity, may be troubled and ashamed, and learn of such who should be taught by us.  
It is a certain and confirmed truth, That the Priests of the Heathen were chosen of the most learned and known of the Heathen, of the best and most famous: As we read of the Priests of the Egyptians, the which were maintained at the public charge, and never spent their time in any other thing then (after their Duties and Ceremony ended) in Philosophy, and searching out the secrets of Nature, from which honest and virtuous employments, proceeded a singular and notable profit and benefit to all posterity; for as Aristotle writes, They were the first inventors of Mathematical Arts, their lives were so orderly, good, and virtuous, and their Doctrine so admirable, that Lycurgus' Pythagerous, Plato, Democritus, and the greatest part of the ancient Greek Philosophers, left their Countries, their Houses, their Wives, their Children, and their Academies, to go and learn of the Egyptian Priests.  
The very same custom they used amongst the Priests in Babylon, which were called Chaldeans: What spare time they had, their Ceremonies ended, they employed in studying Philosophy, and the secrets of the Heavens; so that as Diodorus Siculo writes, We own to them the invention of Astrology, and the greatest secrets of Astronomy, which they found out with extraordinary care and labour.   

Also, the Persians had Priest; which they called Magicians, which is as much as to say, Wise men; which they so much loved, honoured, and respected, for their good lives, as well as for their excellent Doctrine.  
In their most urgent occasions and in their greatest necessities, they ran to them as if they had been Gods on Earth.  
The Indians, as by the following Discourse, had their priests, which they called Gymnosophists, of such excellent learning, and such just and virtuous lives, that they alone were sufficient to confound, allay, and abase the pride of that great Tyrant Alexander, as Plutarch writes, who was determined to make desolate their Countries, to kill and destroy whatever he found in them.  
But when he heard these wise men, who like noble Heroes came to plead for their Country, he did not only not do it, but he bestowed upon them great Treasure, and let them all live in their ancient freedom and liberty.  
Also the ancient French (then called Gauls) before Christianity was preached amongst them, as Julias Caesar's in his Commentaries writes, They had Priests which they called Men of Lives, which were men of great Austerity and much knowledge, for the which they were honoured as Gods.  
The time that they could spare from their usual Ceremonies, they employed in teaching Children and instructing Youth, disputing the Immortality of the Soul, the Motions of the Heavens, the Circumference of the Globe of the Earth, the principium, Being's and Nature's of things.  
In these and the like profitable labours and studies, did these good men employ their vacant hours, not suffering one moment to pass which they did not improve for the common good.   

Here thou seest the condition and the life these men did lead, these were their usual employments: In these virtuous actions did they spend their times, who though Priests, yet Heathen Priests, without true Faith, true Law, or the true God, without hopes of a future and better life, and without fear of chastisement; which we believe God can when he pleaseth lay upon us.   

Now let us compare with what hath been said, the Lives, Customs, and Occupations, of our Ministers and Priests; and (I doubt) we shall find, that these Heathens will rejoice one day against them to be their accusers and condemners for the wicked life very many of them lead. I speak against the bad, and their Vices, and not against the good, or the Priestly Function; for I well understand and know, that there are many good and learned Shepherds, who with true Christian diligence are ever watchful over their Flocks, which have a strict and continual care over their Folds, gently feeding them at seasonable times; and as is most agreeable to God's holy word.   

I also know, That in all Christian Universities there are many excellent Doctors, who with their holy understandings, lives, and Doctrines, do like so many resplendent Gems adorn and beautify our Europe.  
But how many Churchmen are there in the World? I wish we have not too many false, seducing, ignorant, and scandalous Teachers amongst us in England: But I am sure they have exceeding many in the Roman Church, of whom I shall give you a Character, given them by one of their own Church, who are so nursed and fed up in ignorance and fooleries that they hardly can read over their Mass, therefore they murmur it betwixt their Teeth, That their ignorance may not be discerned.  
Now if they cannot read, how shall they be able to understand the Dignity, Virtue, and Efficacy, of the holy Sacraments?  
How many Pastors are there this day in the World that understand better how to Court Ladies, and take pleasures in other Vanities, then to unfold the difficult questions of predestination, freewill, and others, which the holy Scripture sets forth. Against these the Prophet Ezekiel propounds a woe, saying in the 34 Chap. 2, 3, vers. That they spent their time more in feeding themselves then their Flocks, and instead of gently leading them in plentiful pastures, they eat the Fat clothed themselves with the Wool, killed them that were fed, but they cared not to feed the Flock.  
And in another place, such are called dumb Dogs, blind, and slothful Teachers, that cannot, or dare not, bark at the Wolf Satan: They are very curious to seek out any thing that may make for their pleasures of Hunting, Hawking, and glutting their paunches; but little, or no care do they take to seek out a good pastor for the Flock of Christ, who one day will call them to account for their charge, and make them dearly pay for those which are lost through their carelessness and neglect; in conclusion, these are true Leeches, whose principal purpose is to suck the blood and sustenance of the poor Sheep, spend the Church's Revenues in pomps, delights, sports, and other exercises, instead of maintaining the poor, relieving and marrying Orphans and poor Maids, (as Saint Nicholas did) who gave, and they knew not who did give it, for the instruction of Youths in the Liberal Arts, maintain them in Universities to learn the Sciences, both Divine and Humane: But our God, which is just in his Judgements, brings these unjust Stewards and vain spenders of his Goods to account, when they least think on it.   

It is certain there are many priests that have gathered the fruits of their Benefices, consumed and spent their Rents and Tithes twenty years together, and have not visited their poor Flocks not three times, which they recommend to foolish and ignorant Curates: And let them be never such idiots, yet he that will officiate cheapest, he shall have the place; for the which if God be not the more merciful, it were just in him, that they who serve God by their blind proxies, (it may be to the destruction of many Souls) should be condemned to suffer personally Eternal pains, which being well contemplated by holy Saint Barnard in his 33 Sermon upon the Canticles, being very angry with them, he complains much against their excessive pomps and superfluous delights, and paints them out in such lively Colours as their dishonest and vicious lives do deserve, which he doth with a more Divine than Humane penzil, saying; There reigns in the whole body of the Church a pestilential spot and contagion, which cannot easily be healed and blotted out: The Ministers and Servants of Jesus Christ do serve Antichrist, they go very much decked and honoured with the Goods of the Lord, but do not serve the Lord: Out of his Treasures do they take the Garments of unrighteousness, which thou seest they every day wear, from hence they have the Gold with which they adorn their Saddle, Trappings, Spurs, and Stirrups; hence they have the rich Furniture for their Houses and retirements, which are far better adorned then the Churches, they have all their charge, and their Spurs are better guilded then their Altars, from hence they fill their Tables with sumptuous Banquets and delicate Viands, and also their Cup-boards of Gold and plate. The Gormandizing Gluttonies' and Drunkenness which they so frequently use do all flow from hence, even from the peculiar Treasure of God, from that which he hath set apart as it were more particularly for his own use, and he concludes, saying; That they may come to enjoy without fear, rule, or measure these and many other delights, pastimes, pleasures, they by one means or other make the Prelates, Presbyters, Arch-Deans, Deans, Bishops, Arch-Bishops, to become their friends.   

The said Saint Barnard being afterwards incensed with anger and holy zeal, in a Sermon which he made in the Synod concerning prelate's and Ministers, he did not send to them, but face to face he told them of the foregoing Enormities, and openly declared to them, That this was not the way to direct, dress, and adorn, the Spouse of Jesus Christ, but rob her of that she had, and leave her naked; not to preserve, but to destroy her; this is not to maintain, uphold, and defend her, but to spoil, make havoc of her, and betray her into the hands of her Enemies; not to instruct her and her Children, but to perplex and weary her; not to document her, but to profane her; this is not to feed the Flock of Christ, but to destroy it. These are the words of that holy man to the eclesiastics of his time, when they did not lead such wicked lives as in our days they do.  
Saint Peter and Saint John said they had reither Gold nor Silver to give to the poor man that begged at the Gate of the Temple.   

If they should see their successors, but not their imitators, how they flourish in Courts, what glory and state they take upon them, how they go clothed in Silks, perfumed with Musks and Amber, in Coaches, and on Hose-back like Saint George, lying at ease in the magnificent palaces of Kings and Princes, when they themselves were the most part of their lives lodged in the Prisons, Castles, and Dungeons of Tyrants; what think you would they do? what would they say? what can these men expect, but that the Lord will come with his Scourge, and whipped them out of the Temple, these Merchants, sellers of the Offices and Benefices of his Church.   

If we will diligently search and inquire into the lives and conditions of those that have a hand in the Government of Commonwealths, how many miseries and evils shall we find them subject to, though it appears to be the most necessary and free life, and the most notable entertainment that Man can enjoy, yet for all that we shall perceive that it hath its troubles, its turmoils, and afflictions, as all others have, and though it have some quiet pleasure and contentment with the honour and respect that every one gives them, yet this condition is so brittle, frail, and transitory, that for the most part it happens to them, as with hot swell of wounds or inflammations, and other infirmities which do breed and engender in a man's body.  
Every one will needs see, touch, and prescribe his remedy: Even so those Judges and Senators must act all publicly; for although they would, they cannot, nay, they dare not, hid from the people the least of their designs; for the multitude although they are not so wise as to give a good reason of things, yet they are not altogether so sottish, but they can give a guess at what is good and what is bad; for which reason commonly those that govern amongst them are subject to be like Players in an interlude, though they be sometimes honoured and respected, yet they are often reviled, scoffed at, cast off, and rejected, to their utter shame and confusion; for the foolish and giddy-headed Rout, which Plato called a Monster which hath many Heads, its mutable, uncertain, and unstable, a mocker, a jeerer, a friend so much of deceitful jests, that it will as soon speak evil of one as praise him, without scence, or discretion, no friend to reason, but against it; it's a Traitor, an obstinate fool; and above all, inconstant.   

Such must they be in secret as in public, those that govern, if they will well command this Beast the common Rout; for as they judge in public Audience, even so are they judged in secret by all; even in the greatest and most important business, as in the affairs of less importance, their never wants this evil, but always in Commonwealths they have contradictions.   

As Plutarch in his politics expresses, the Athenians murmured against their Simonides, because he spoke high, the Thebans accused Paniculas, because he did spit much; the Lacedæmonians blamed their Lycurgus, because he always hung down his head; the sleeping of Scipio troubled the Romans, because he snorted much; those of Utica defamed good Cato, because he eat in haste, and with both his Jaws; and they esteemed Pompey ill nurtured and very uncivil, because he scratched himself only with one Finger; the Carthaginians spoke evil of Hannibal, because he always went unlaced and open at his stomach; others jeered at Julius Caesar, because he went ungirt.   

All this is but a small matter in respect of what the Commons in Commonwealths have put upon their Leaders, in comparison of the multitude of their Senators they have persecuted, banished, and put to death, in recompense of the many services they have done for them, and the many miseries, afflictions, and troubles they have sustained for them and their Country.   

If that great Greek Orator Demosthenes should arise at this time, well might he say over again what he once said in this case, complain of the people's ingratitude; for after he had been a firm shield, defence, and protection to his Country, and a Real deliverance to the City of Athens, he was by the Rout unjustly banished, as if he had been a Thief or Malefactor: Socrates was bewitched, Hannibal was so evil treated of his Countrymen, that he was forced to banish, or absent himself from them, and wander through the World begging, and miserably ended his days.  
Even so the Romans served Camillo, the Greeks Lycurgus and Solon; one of the which was stoned to death, and the other (after one Eye plucked out) banished a a Murderer.   

Moses and many other Saints often had experience of the mad fury of the giddy-headed multitude; but if they lived in our days they might complain a thousand times more than in their days they had occasion.  
But as we do breath forth and openly proclaim the fooleries and mis-deeds of the giddy and fickle-headed Commons, it is not reason we should hid the errors and vanities of many Judges and Governors of the people, how they become wicked and corrupted, amongst which some are unjust out of fear of distasting a Prince or great Lord, and do as Pilate did, not to incur the anger of Tiberius Caesar, he condemned to death the spotless Lamb Christ Jesus.   

Others are corrupted by love, friendship, and favour, as Herod the Tetrarch, who for love to please the foolish fancy of a Maid, condemned to death innocent Saint John Baptist, although he knew he was blameless: Others are led out of the way by a mortal rancour and hatred that possesseth them: As that Prince and Highpriest, who commanded St. Paul to be smitten on the face whilst he was pleading at the Bar in his own defence: Other whiles they are bribed and blinded with Gold and Silver; as the Son of that great prophet Samuel.  
This is such a contagious Disease, is taking, and of great account, and that even amongst the most precise; all with a good will do receive presents, says the prophet; all holds out their hands for gifts; as the physician if little money, little health: they observe not the course of Justice towards Orphans, neither do they judge aright the cause of the Widows.   

And in another place he says, Woe be to you that suffer yourselves to be corrupted and suborned with bribes, entreaties, rancour, or friendship; and for the same do make of the good evil, and of the evil good, of darkness light, and of light darkness.  
Cursed be ye that do not judge according to the justness of the cause, but lookest upon the persons, and givest Sentence according to the gifts with which ye are bribed; ye that shut your Eyes to equity, and set them wide open to bribes; ye that do not guide yourselves according to the dictates of Reason, but according to your affections, payment, and according as your own appetites or wills shall rule; ye are very diligent in rich men's concernments, but do delay, neglect, and defer the causes of the poor; ye are very sharp and austier against the poor man; but soft and flexible if against the rich; which brings me to what the wise man said, That if the poor man speak no man will hear, but asks who was it? If the rich man speaks, every one says such a man speaks well; Oh how gallantly hath he spoken; every one is pleased with his Language, every one praises him to the height: All is but a Scifer, all is Air in a poor man, in respect of the pretences of these great men, in respect also of the Worms of preferment which gnaws the Entrails of such as are trusted in this public Honour and Dignity; for they presently would their Sons what the Mother of the Sons of Zebede desired hers might be, command Lord that my two Sons may sit one at thy Right-hand, and the other at thy Lefthand in the Kingdom of Heaven; even so do they desire that their Children may succeed them in their Governments and precedencies, although oftentimes they are simple and uncapable.   

The Prophet Jeremiah speaks of the Judges and Magistrates (especially of Commonwealths) that they enriched, ennobled themselves, and endeavoured to speak their own ends, before they would judge the cause of the Orphans and poor.  
Is it not reason, saith the Holy Ghost, that I should avenge myself of such men? Hear what the holy Spirit sentenceth by the mouth of Saint James against them at the day of judgement:  
Seeing thou haste destroyed the innocent and just, and thou haste spent thy time in all sorts of pastimes, delights, and pleasures, and ever haste endeavoured thy hearts content in this life.  
It was all false, saith our Lord, for from henceforth thou shalt sigh, weep, groan, and howl, being surrounded with Torments; your Riches shall perish, your Garments the Moths shall eat, your Gold and your Silver is rusted, and that rust shall rise up in judgement against you, shall eat and consume your flesh as a fire, because the tears, sighs, and groans of the Widows and Father less came up to my Throne.  
Here we see the complaints of the Prophets and holy Apostles against the corrupted and mercenary Judges: This is the Sentence which God hath pronounced against them and such evil doers.   

Now there remains to our serious view nothing worth our notice, but how it fares with married people; what a contented life do they lead, after we have diligently searched the lives of the principal conditions of the World; it is a certain and known thing that if we will in our fancies imagine, or compose in our understandings, an Idea, pattern, or copy of a happy Marriage, well endowed with all things can be desired, as Plato did in his Reipublick, or as Saint AUGUSTINE did his in Civitate Dei, that in appearance there is nothing in the World that can be compared to the delights, pleasures, pastimes, and quietness, which attend a Married life.  
That this may be true no man can deny, for with them the good and bad fortune is in common; each participates in the others condition; the Bed is common, the Children common, there is such a conformity betwixt them, their hearts, minds, and affections; so that two bodies, two souls, seem to be one; and if we do receive a contentment, a pleasure, and a delight, when we impart to our intimate friends, our negotiations and our passages: How much greater delight and hearts-ease must it be to declare fully what happens to us, to unburden our breasts, to ease our Spirits in the bosom of such friends, which are tied to us with such an undissolvable knot of charity and love, who we may as confidently trust as our own bosoms, making them Treasurers and loyal Keepers of the greatest and most valid secrets of our hearts, not hiding from them the uttermost thoughts of our souls.  
What greater testimony can there be of a true, perfect, and perpetual love, then for a Woman to leave Father, Mother, Sisters, Brothers, and Kindred; and even seem to be an enemy to herself, to follow the Husband that loves, honours, and respects her, so great is her affection, that she despises and sets at naught all other things: She desires nothing more than her Husband's content and welfare: If he be rich, she will so far as in her lies, preserve his Estate; if he be poor, she studies more than how she shall increase his Estate.  
In this she employs her time and the industry with which Nature hath endued him, to help him and prevent his poverty, she greatly rejoiceth to see her Husband enjoy prosperity and contentment: If troubles, crosses, and afflictions do come upon him, she helps to bear the burden of his sorrows, she comforts, accompanies, and secures him.   

If a Married man will sit at home, or retire himself, he hath a Wife that continually will accompany, discourse with him; and with her loving entertainment expel from him all sorrow, grief, and melancholy: If he goes a Journey she accompanies him with her Eyes so far as her sight can reach, and being absent, she honours, desires, and expects him with tears, sighs, and complaints: When he returns home again, she runs forth to receive, embrace, and entertain him, diligent to assist and undress him, inventing new and exquisite love-toys and delights to content and please him, by all the means and ways she possible can; so that a good Wife seems to be an extraordinary gift and blessing, which God hath bestowed upon him for his pleasure, delight, content, and refreshment to his Youth, and for a help, comfort, and solace to his old age.  
Nature can afford us but one Father and Mother, but Matrimony represents many to us, giving us Children that do honour, reverence, and love us, more than their own selves; for being young, they sport, they tumble, and play the little Apes, they play the Fools, prattle, and chatter, to give us content, to please our appetites, and increase our mirth with their innocent sports and pastimes; so that it is in appearance as if Dame Nature had bestowed on married people for their recreations, some Players of interludes, or delightful Jesters, to pass a great part of this miserable life; and when old Age comes upon us, which is a thing common, and of necessity must come upon all that live long; these little Monkeys (as I may say) do ease and comfort the troubles of this life. They shut our Eyes when we die, and see us decently restored unto the Earth from whence we were taken.  
These are our Flesh, Blood, and Bones, when we look upon them we see ourselves; so that the Father that hath his little Son before him, may say, He seethe his own portraiture, though in a smaller compass, in the face of the Child: In them we seem, as if we are born anew in the World; and although Age may load us heavily, and molest our quiet with Aches and pains, it very much cheers and bears up our drooping Spirits, when we see these little figures and portraitures of our own persons, which do cause and maintain a perpetual memory of us to remain, and by pre-creation of Children, like some fruitful Tree, from whose Trunk is cut plants, which grow up and produce many Trees and Plants.  
All which, the Author hath fully discoursed in a Treatise which he brought to light the year before this, concerning the excellency and dignity of Marriage, in which, I think, he hath not omitted any thing that might set forth the honour and glory of holy Wedlock; so I shall not turn so far from my present purpose, as to speak of that which I then so largely discoursed of.  
But because the point I am about treats of the miseries and troubles which attend all estates and conditions of men in this World, it will not free this more than the rest.  
I will declare in short what I have read hereof in several Authors, especially in that called The Politic Mirror; but I and all of them must needs confess, that there are many sweets, delights, and pleasures in Wedlock; yet do but consider and poise with equal balance the great care and charge thereof, you shall find many sharp Thorns and Prickles amongst these Rose-Beds, and sometimes sad storms and Tempests.   

To prove the truth of this, look upon the Athenians, who were a people that were anciently in great esteem and honour in the world for their prudence and knowledge, seeing many Women that could not live with their Husbands, by reason of the Differences which continually risen betwixt them, they were forced to choose a new sort of Judges in their Commonwealth, which they called Overseers, and friendly Composers of Differences, whose Office it was to take Cognizance of all Discords betwixt Married Couples to reconcile them, and to use all means possible to make them friends.  
The Spartans' had also their Judges and Magistrates for this purpose, even to correct the foolish pride and vanities of Married Women, and to suppress the bold impudence of many of them: The Romans would not allot particular Judges for this; it is possible that they believed that men were not able to restrain the unbridled audaucity of Women, (when they resolve upon any thing) they would rather seek succour of their Gods; for which cause they dedicated a Temple apart to the Goddess Vici placa, in which they reconciled all Discords of Wedlock: But who can (said they) with patience suffer the burden that attends Matrimony, or bear with the fooleries and arrongancies of Women, or submit to the yoke of such an imperfect creature? Who can be able fully to satisfy the Carnal, as well as the disorderly appetite of rich  and vanities of most Women?  
Hath it not been an ancient saying amongst the Greeks, and is still used amongst us, That a Ship and a Woman ever are wanting one thing or other; if thou takest one of poor or of low condition, thy kindred and friends will disrespect her, and as little esteem thee; if she be rich she will strive to make thee her slave and vassal; for when thou thinkest to marry one of thy equal, thou takest one that thou canst not command; if she be unhandsome, thou canst not love her, if she be beautiful thou art sure never to want companions and friends at home; a fair woman is a Fortress that every one desires to be commander of, all lay siege, and battery against it, Oh what a difficult thing it is to keep that, which all men desire, and use their uttermost wits to steal, procure and enjoy: behold said Guillermo Periera a jealous man, the great danger in which I leave thee; the head which thou now hast of a round form, may be turned into a square shape, meaning in plain terms thou mayest be cornuted; in conclusion, if she be rich▪ she will be proud, if beautiful, there's ground for jealousy; if foul or ill shaped, there's matter of hatred and disaffection offers; for which cause Diponates as a deep sufferer in the affairs of Wedlock; was wont to say, That married people had only two good days, the one was the Wedding day in which all is pleasure, contents and pastimes; the bride is fresh, beautified and cheerful; all new joys or novelty is pleasing, in delights always the beginning is most apetitious and savoury; the other is the day of death of a man's Wife, for the Snake being dead, her poison dies with her; even so when the woman dies, the man is freed from a sharp and hard servitude, in confirmation of this they produce a story of a young Roman Gentleman that the day after the Wedding, his friends finding him sad and pensative, after the enjoyment of his first night's pleasures, some of those that were most intimate with him and private, asked of him the cause of his sorrow, and why (he that had a Wife beautiful, rich and of noble Parentage) should be so sad! he stretched forth his Leg and pointing to his foot, he said, friends you well may see, how well made and fashionable my Shoe is, but none of ye know where it pinches me; Philemon affirms, That a Wife is an inexcusable evil to a Husband; for its a difficult thing to find a good Woman; therefore saith the ancient Proverb in Spain: una buena muger, una buena, Mula, una buena cabra, son tres malas Bestias, a good Wife, a good Mule, and a good she goat, are three necessary evils; to make good this they produce Plutarch questioning; is there any thing more quick and nimble than the tongue of a Woman, any thing more biting or more piercing than the injuries▪ expresses, more rash and indiscreet than her boldness, more execrable than her malice, more dangerous than her fury, more false or counterfeited then her tears, not to make a large relation of many other offences, the ill huswifrie and gadding abroad of many women, neglecting their Children, putting them to others to Nurse, and if they do bring them up at home, they are too often so perverse and wicked, by their Mother's example, document, and cockering, that they do not only hazard the loss of the Honours and Estates of their fathers, but their persons and lives also, leaving such a blot upon their families, which can never be blotted out, or taken away; of which evil Augustus Caesar feeling himself hurt and wounded, he wished that his Wife had never brought forth Children, he was wont to call his Empress, and his niece horseleeches that sucked, and wasted him, and his substance, to his great grief and pain, (sure he had a bad wife and worse children) Marcus Aurelius one of the most wise and worthy Emperors that ever took Golden sceptre in hand, (well considering and understanding what passages there are, betwixt married people) being importuned by some friends to marry his Daughter, he gave them this answer; Do not salute or press me any more about this matter, for if all the counsels of the wisest men were joined together, and refined in a Goldsmith's fire, they would not be sufficient to give a certain good and wholesome advice for making of a happy match or marriage; therefore how do I think that I alone should dispose of her so suddenly without advice aod deliberation; It's now six years since that Antonio Pio made choice of me for his Son in law, and gave the Empire in marriage for dowry, we were both deceived, he in accepting me for Son in law, and I receiving his daughter for Wife, he was called Pio, because he was good and charitable to all, only to me (saith he) he was cruel and pittyless, for he gave me with a very little Lady, abundance of bones; these portions, these bitter galls, and many others mixed with the pleasures of Wedlock; and if we would confess the truth, we cannot so easily mark, hid, paint over, and set forth, the gallantry, delights and pastimes thereof, if we weigh in the balance against them the weighty burden of cares, travels, and troubles which married men undergo, it will be a great happiness if the Scales are equal, and the burden the lighter, which God grant to every man.    

The Third BOOK OF THE Theatre of the World.  
Wherein is discoursed, Man's miseries more particularly and exactly to the end of his Days.  
let's leave the Estates, conditions and degrees of men in their labours, travels, sorrows, and deal, casting their nets and hooks in the main Ocean of the World, and return to our commenced purpose of the miseries of Mankind; that we may more particularly give account of the remaining scourges, and afflictions with which nature doth chastise, whip, and torment Men; with which engines she endeavours to draw this vessel of Earth to the knowledge and love of God, were it not just, that man seeing the corruptions of all estates and degrees of the World, their contemptible and loathsome conditions and beings, that dead he is, nothing but a harbour for Worms, a Corpse, and being cast into the Grave, if after a time it be opened, gives such a horrible and contagious scent, that all that come near or pass by stop their noses, that they may not be infected with it: were it not just, that affliction should come upon him, assuage his pride and allay the wicked motions of his heart, and bring him to a contemplation of his frailty, and thereby be afraid to offend his God; for our vile and impudent nature is grown to such a height that we do put ourselves in defiance with God, as if we would fight the field with him, we break the fences, and cut through his true established Uniformity of Religion and worship, and by necessities born of our own fantastical brains, (as many seeming wise men do in our days) wilfully and not for conscience withstand it, and do thereby (God send it be not laid to their charge) keep the people from unity, love and quietness: St. Jerome and St. Austin do affirm, that in their days the Word of God was in great esteem, and published, that there was hardly a Nation in the World where there were not some Christians, even in the remotest parts thereof, but in our days, for our ingratitude and our manifold transgressions, God hath been pleased to turn his back upon us, overclouding the light of his Gospel, so that it appears in lustre, only in the least quarter of the World our Europe, where it hardly enlightens two parts of three, and what is more to be lamented? is the multitude and diversity of Opinions which daily are broached and fomented amongst Christians? in the which we find ourselves every day more involved, for what one saith is white, others say is black, what some hold for day, others say is night, in fine there wants not those, who do make a lie, and Antichristian faith, of the truth of Jesus Christ, from which proceeds a great and strange evil, which is an exceeding cause of offence to ignorant persons, seeing some wise men affirm what others deny, knowing as they do that there is but one only truth, & that I can find it in no place more transparent then in the Church of England: For what others can say against her is not against any fundamental truth, but against her decent Ornaments, and Divine order; God is the God of order; and appointed distinct Vestments for the Priests that served before Him in his Temple at Jerusalem; so that all ignorant people as well as knowing aught to shut their eyes and ears against all novelties, and stand steadfast first in the faith, but next in the practice of their forefathers, for had there been any error of consequence, so many wise men as lived in those days would have amended them, its true the Church may to appearance run a great hazard in the depths of affliction, but shall never be devoured, drowned or destroyed, which as a miracle we have seen of our Church in her persecution and restauration; these Sects and Heresies going on as they do, well may we say that the fences of the pasture where the Flock of Jesus Christ were wont to be gathered together and fed, are broken down, and that Wolves are entered in, to destroy, disperse and devour the innocent Sheep, and all proceeds from the carelesseness of their unwatchful and disagreeing Pastors, who neglect to stop the gaps, mend up the fences, discover, withstand and hinder the growth and increase of this tamelesse devouring and poisoning beast of Heresy; from whence it proceeds that many of the sheep have fled, and gone astray without a Shepherd; others are fed of ignorant and blind Shepherds, which are hired for a small matter of money, and are in danger of being lost, because the chief Pastors take no care to overlook them, and for those that remain together in the fold and pasture of Christ, are at the point of hazard to be parted and misled from the true way; and certainly if we could see with our corporal eyes at once, the great and apparent danger that all Christendom is in at this day, if it were possible to number the multitude of Souls which are daily in danger to be lost by these Sects, Schisms, & Heresies, it must needs make a man's hair stand upright, with amazement,  
Tell me truly Gentle Reader, is there any manner of chastisement, scourge, torment, anguish, or sorrow? of which we have not tasted in our days, with which God hath not assayed to awaken us.  
I will not refrain to wright somewhat, and begin with the cruel wares and great effusions of Blood which hath been amongst us within this fifty or threescore years; although I have written thereof in another Treatise, and the memorial thereof is so fresh that the blood is hardly stenched of the wounds which hath been so deeply cut amongst Christians; the great multitude of people (as well men as women) which wander as vagabonds from Country to Province and from City to Village, forcibly banished from their Countries, Parents, and houses, with the distressed Mothers laden with their sad Orphans, who by the diligence, fury, and cruelty of their Enemies; are forced to fly from the burning flame, and to seek out some ease, house, or repose for themselves, and their hunger bitten infants, nay, and often cannot find it, these may be sufficient witnesses of the many strange and bitter evils which attend War, what greater grief then to see the streets filled with such kind of sorrowful and afflicted people; what conscience, or continency of life can they have, who are the cause of such Tragedies, when they shall here the tears, sighs, and outcries of such miserable Creatures; especially when they shall consider that there is a full and particular account to be given of all the blood that unjustly or maliciously hath been or shall be shed, from Abel who was the first man that died, unto the last that shall die in the World, as the holy spirit of God teacheth us in the Sacred Scriptures.  
If we have felt the fatal stroke of War amongst us, which is one of the principal messengers of God's wrath, there is another which is the Pestilence, which hath not been wanting in our days, for God according to our hardness of heart and impenitence proceeds with us by degrees, either increasing or diminishing the chastisement: I have read of the most strange wonderful Plagues, and contagions that have happened in former ages, the which we will compare with those of our times; that we may come to see and understand that when God is highly offended, whets and sharpens the sword of his anger and fury against us, all other Creatures are overtaken with the ireful stroke thereof; Many Author's worthy of Credit, have written that the Citizens of Constantinople were visited, with such a strange kind of horrible Pestilence, that those that were smitten therewith, they imagined that they were slain by the hand of a neighbour or friend, and being fallen into this frenzy, they died distracted, being only possessed with this fear, that they believed their deaths wound proceeded from another man: There was in the days of Heraclius such a mortal Plague in Romania, that in few days there died many thousand men, the fury and frenzy of the contagion was so great, that the most part of those that were stricken therewith cast themselves into the river Tiber to assuage the exceeding heat, which like a red hot Iron, consumed their very entrails.  
Tucidides a Greek Author, writes that in his time there happened in Grecia such a contagious corruption of air, that an infinite number of people died, without any remedy that could be found to mittygate or cure the disease; and relates another thing more admirable and strange, that if any one recovered health and escaped that venomous infirmity, they remained without any remembrance of what was past, even to the forgetting of Father's Children, & of children's Parents.  
Marcus Aurellius an Author worthy of credit, writes that there happened in his days so great a Plague in Italy that the Historians attempting to wright thereof, said it was more easy for them to number those that were living, then to give account of how many died, the Soldiers of Avidius Cassuis (a General under the Emperor Macro Antonio,) being in Seleucia a City appertaining to the Empire of Babylon; they made entrance into the Temple of Apollo, and finding there a certain Chest, they opened it, (expecting to find a great Treasure in it;) from which proceeded such a stinking corrupted pestiferous air, that almost destroyed the regions of Babylon, from thence it flew to Greece, and thence to Rome, putrifying after such a manner the air, that one third part of the people did not escape where it came; but to leave the ancient Histories, and examine what hath happened since their time, and in our days, that we who do hold ourselves to be Christians may learn to understand our own frailty & the great miseries to which we are subject with the scourges & great afflictions which God layeth upon us, and that God when his anger is kindled against our offences and extreme iniquities, let's fly the most cruel Darts and Arrows of his justice against these Creatures, not omitting any kind of evils, afflictions, and torments, whereby to execute his wrath and vengeance, what better or greater proof can we have of this than that which we saw in the year 1628. in the French Army, which at that time besieged Naples, that men died before they thought they had been stricken with death, and this curse or Pestilence did not light upon the common soldiers alone, but executed its fury against the most choice commanders, that the Lords Lautree, of Vandemon, of Moloac, of Laval, of the Chatrinera Grandmont, and many other Persons of great quality, who I cannot call to mind without tears, the very same thing happened to the English when they took Buloigne from the French, that there arose such Pestilential disease amongst them in the City, that the living were not sufficient to bury the dead, for which cause the King of England could not find a Soldier in all his Country would go thither voluntarily but such as were pressed & forced thither as offenders, for the more fresh men entered, so many more died, so that every corner of the streets was infected and corrupted with the stench of the dead Corpses which lay in every part of the City; A year after that King Francis of France married with Donna Leonoca de Austria, there reigned in Germany such a mortal Plague, that all that were smitten therewith died within twenty four hours, swetting a most contagious humour, and a most horrid stinking matter, and although this evil begin at the West end of the Empire, yet afterwards it extended itself throughout all Germany like a sweeping net that will catch all as it goes along, for before it pleased God to send a remedy, there died so many thousands, that many Provinces remained deserted, and uninhabited, for so great was the putrefaction of the air that it left neither Creatures alive; and they write that at the same time that the Pestilence reigned, with the like fury it was predominant in England, in so much that with the venomous strength thereof, it did not only overcome & destroy men, but the Birds forsook their Nests, Eggs, and young ones, the beasts their dens, and Caves, the Snakes and Moles went together in squadrons and companies, not being able to suffer the venomous infection that had entered even into the bowels of the earth; in the year 1546. the last day of May, in Stife a city in Province, began a most cruel and Pestilential contagion, which lasted nine months, and there died great multitudes of people of all sexes and ages, in so much that all their Churchyards were so filled with dead Corpse, that there was no room to receive any more, the greatest part of those that were infected the second day became frantic, and cast themselves into wells, or else from windows, to others it gave a flux of blood from the nose, with violence like a running stream, the stopping of which & ending the life was all at once; it arrived to such a height of dissolution, that women great with child cast forth untimely births, at four months, both they and their innocent babes died, being found full of tokens, and on one side black and blue like bruised blood; in conclusion the contagion was so great that fathers left their children, and the women forsook their husbands; money and riches could not yield remedy to save the owners thereof from dying of famine, because it was hard to get a piece of bread, or a cup of water for money; and if in case they could procure food for sustenance, the Plague was grown so violent, that many were taken away with the meat in their mouths, the fury of the evil was so great, that only looking upon one that was stricken; the infection instantly cleave to the party viewing and he died; so great was the contagion of the disease, and the corruption of the air of the City, to what member of the body the venomous breath or vapour did come, there arose great sweling, carbuncles, mortally wounding sores, Oh what a horrible and lamentable thing it was to hear the sad stories that a Physician tells, one who was ordered by the Governors to heal the sick; this contagion saith he was so sharp and perverse, that it could not be stopped, with blooding, Physic, medicines or any cordials whatsoever; but it cut down destroyed and killed all it took hold of, in so much as he that was stricken therewith could expect nothing but death; for which cause there were several, that when they preceived themselves wounded with this mortal infection, they sowed themselves up in their winding sheets; there thou mightest see ten thousand lie after that manner, expecting their last hour, that forced divorce; O sad parting, of those two so loving consorts the Soul and Body; all which he affirmed to have seen often done by many Persons, of all degrees; I myself in the year 1648. being in Spain (where many hundred thousands died that year) in several Provinces, but living in the City of Sevill there break out about March a fearful contagion or Plague; (where I was visited therewith;) to omit the relation of every particular sad spectacle I saw daily, I shall only hint upon the principal passages, by which ye may judge the rest, there was every morning to be seen, not a street without many dead Corpse in it cast out, not a house uninfected, so that the most retired Carthusian Friars which came near none, died thereof; the Birds died in the cages, not for want of food, but of the infection; in one Hospital I was told by one that helped to bury the dead there, that they all judged there died in one night four thousand persons; it raged so much, and carried away so many people that all their burying places being filled, they were forced to load continually dead Corpse in Carts, and bury them in the common fields, where they had four several burying places, on each side of the City one; afterwards I had occasion often to take particular notice of one of them, (where some of our English were buried) it was near alone Church in the fields, called St. Sebastiam, over the door whereof I have many times read in Spanish, but in large legible Characters; without the bounds of this Church lieth buried in fifteen graves, forty and three thousand, many judged that in above four or five months there died three hundred thousand, but those that are more moderate writ two hundred and odd thousand, it swept so clear, that when they came to cleanse the City, they found in very many houses the last Person dead, and with the heat of Summer almost rotten in their beds; this Relation may appear to some a story, that in such a City as that, being but twenty three Parishes, should be such a mortality, truly I was eye witness to most of what is related, as many Merchants of our English Nation can affirm, and have no reason to give a false relation of that in which God hath been pleased to grant me so great a deliverance, for which ever magnified be his Holy Name.  
But to proceed on our purpose there remains no other thing but to contemplate the other principal sc●●●ge of God, famine, a certain and diligent ●●ecutioner of his justice, as he affirms by the Prophets and apostles, that he will make their Land barren, and unprofitable; so also our Saviour Jesus Christ telling his Disciples the sign that should forego the last day, after he had said men should kill one another, and one kingdom should rise up and make War against a●●t●er Nation, he addeth as a thing of greater degree of punishment, that there shall be great Pestilencies and mortal famines over all the World, for War, Pestilence, and famine are the strokes with which God commonly avengeth himself of wicked men, when he grows weary of of waiting for their too often late repentance.  
Let's now see whether we have escaped the last, more than the first; I will not go about to write of the famines which commonly is known to have happened in Europe, Asia, and Africa, but will only relate the most memorable, which I find in the History both Divine and Pagan, to the end that they that live in this World, as in a Palace of delights, pleasures and pastimes, without tasting in the least of the calamities and miseries to which man is subject, may (when they see God shoot the arrows of his wrath against his Creatures) consider and understand the sovereign power and Omnipotency of their Creator; and contemplate the pitiful and sad condition of our nature which 〈…〉 ubject to so many miseries: Let's begin with that which the Romans suffered at the general destruction of Italy, when Alarico a capital enemy to Mankind besieged Rome, they were brought to such a poor, low and famished condition, and to such an exceeding want of all things necessary, that they began first to eat the Horses, Dogs, Cats, Rats and Mice, and all other sorts of vermin they could find, and when these failed, they eat one another, the strongest devoured the weakest; it is a certain and wonderful thing to consider, that when the justice of God, follows, and puts us to a straight, that necessity brings us to such a point or resolution not to pardon even our best friends, the Father, the Son, or the Mother, the fruit of her Womb; The like happened in the siege of Jerusalem, as Eusebus sets it forth at large, but a more horrid and strange story follows, when Scipio besieged the City of Numancia, after he had attacked and cut off relief from them, he put them to such an exstream necessity, and mortal and canine famine; that every day they sallied out and went to chase the Romans, (their besiegers) as hungry Dogs do savage beasts, to eat them; so that without any loathing they eat the flesh, and drank the blood of the Romans which they took, (not sparing one of them) with as great appetite as others would eat Beef or Mutton, or drink at a clear Fountain, even so he that fell into their hands, was presently riped open, cleansed and quartered, and sold in their Market by pieces or retail; so that one Roman amongst them, dead, was of more value then alive; in the 2. Kings 6. Chap 24. ver, etc. There is made mention of a great famine in Samaria in the time of Elisha the Prophet, (which exceeded that before mentioned) where there was such want of sustenance, that an Ass head was sold for fourscore pieces of Silver, and the fourth part of a kab of Pigeons dung for five pieces of Silver, but what was worse, and most inhuman of all, that having eaten all the provision they had, the Mothers eat their own Children; in so much that a woman of the City, complained to the King of Israel, as he went upon the Wall, that her neighbour would not stand to an agreement made betwixt them, which was to eat the first day her Child, and the next day the other woman's; the which (saith she) I accomplished, for we boiled my son, and did eat him; I said unto her on the next day, give thy Son that we may eat him, and she hath hid him, the which the King hearing, rend his clothes, and behold he had Sackcloth within upon his flesh, etc. Josephus in his seventh Book of the Wars of the Jews, in the third Chapter, relates another accident much like this, but executed with more fury, and after a more strange manner; there was (saith he) in Jerusalem when it was besieged a Woman both noble and rich, which had hidden in a certain house of the City part of her riches, and fed sparingly on what she had, which she could not long do in quiet, for the Soldiers of the Garrison in a short time robed her of what she had laid up in store; and if she entreated and begged for any thing to supply nature, and some did give her any, others immediately took it out of her hands; and even force the bit out of her mouth, than she seeing herself in such distress, ready to die for hunger, and without any hopes of remedy for to supply her necessity, she without consideration of what might appear best, began to arm herself against the wholesome laws of nature, and considering a Child she had then at her breast began to cry out, saying, Oh unhappy and unfortunate Babe, or rather miserable mother, what can I do with thee? where shall I preserve thee? things run, and are so out of order, that if I save thy life, thou wilt be a slave to the Romans, therefore it will be better that thou maintain and relieve thy Mother, and affright the cursed Soldiers who have left me no hopes of remedy or comfort, be thou an example of pity to ages to come, & move compassion in the hearts of those that shall be hereafter borne; these words being ended, she beheaded her Child, parted him in the middle, and put half on a Spit, roasted and eat it, and laid up the other half for another time; she had no sooner ended this Tragedy, but the Soldiers came and smelling the roasted flesh, began to threaten her with present death, if she did not produce it, but she was so mad and besides herself, for what she had done, that without fear she desired nothing more than to accompany her Son in death, therefore she boldly said, be patiented friends, for we have divided like brethren; which saying and doing, she brought forth the other half of the Child, and set it on the Table before them, with which sight the Soldiers being frighted, astonished, and confused, they felt such sorrow and pity to possess their hearts, that they could not speak a word for very shame; she on the contrary with a furious, and discomposed aspect, and cruel countenance, with a hoarse, and untuned, or unaccustomed voice, said to them, Sirs what is this, is it not the fruit of my body; is not here seen my wicked fact, why do not ye fall too, for I eat first? is it more irksome to you then to me, are ye more scrupulous than I, are ye more timorous, more merciful than the mother that bore him, will not ye eat of what I have first tasted, and now will eat with you? but they not having power to see, and gaze upon so horrible and abominable spectacle, got out and fled, and left the miserable mother alone, with that small part which remained of her Son, which was the only thing she had remaining of all her Goods; this i● the perfect relation of Josephus translated word by word.  
But there are many who will not be moved by the examples of Ancient Heathen stories, believing only what they see with their eyes, and touch with their own hands; such reap as much benefit by the reading or hearing ancient Histories read, as a deaf man doth by Music, I shall make it appear palpably here how God doth not spare us more than he did the ancients; especially when we provoke him with our sins, as we may see clearly in the following discourse, written by Guillam Paradin a man of great learning, and exquisite Doctrinal parts; in the Collection and reconciling of Histories, treating of the most memorable things of our times, saith; in the year 1528. men let lose the reins of their appetites to all manner of vices, and did so surround themselves therewith, that they utterly neglected to humble themselves, and turn to the Lord their God, although they felt the stroke of his justice upon them, in cruel and bloody War and effusions of blood, but rather they grew daily more wicked, even to the height of all evils; for which cause God being angry with them, began to discharge the sharpest arrows, and Darts of his wrath; he let five the shafts of his anger against France, with such a fury, that every one thought final destruction was come upon that Kingdom, for there was so much want, so much necessity, such and so many calamities and miseries, that there is no History or memorial doth declare that ever any suffered so much affliction and want, as well of Bread and Wine, as of all other fruits of the earth, for the Plague came to such an extreme, that in five whole years, from 1528. not any of the four Seasons kept their natural course and order; and on the contrary there was such a confusion in them, that the spring came in Autumn, and Autumn in the Spring, the Summer in the time of winter, and winter in Summer time, yet Summer with his powerful heat was of more force, and overcame all the other parts of the year; and put forth a double strength against its greatest opposite cold; so that in the most sharp and cold time of Winter, which is Decemb. Janu. Febru. when the ground should enjoy a quiet repose, while the seed roted in it, when it expected its natural season of cold, then there was so much heat, and the earth was so kindled, dried, and set on fire, that it was a very prodigious thing to see; for in all those five years, there was not the least Frost that lasted above two days, neither was it of so much strength as to freeze the Water in the least; with this unusual heat, there bred multitudes of vermin in the very Bowels of the Earth, as Worms, Snails, Locusts, and many others; which devoured the tender grain before it did spring forth, before it came out of the shell, which was the cause that those Grains of Wheat which should multiply, and put forth each many stalks, there sprung from them but one or two at most, and those so withered, weak, and dry, that in time of Harvest they did not gather the half of that quantity was sowed, and sometimes nothing, this famine held full five years without intermission; a thing so pitiful, sad and miserable, that its impossible to imagine, unless one had seen it; by means of which it happened that they sold in the Countries of Leon, Florest, Auvernia, Beaujolos, Borgonia, Savoy, Dolphin, and other Provinces of France at fourteen, sixteen and eighteen livers of torney, each liver being three shillings, for a horse load of wheat, that the poor people were so afflicted, and tormented with this mortal famine, and many other evils which it commonly brings along with it, that it was great pity to see it, for they that had an orderly and reasonable competency, with some small yearly rent, were forced for want of subsistence, to leave their Houses and Countries, and wandered like Rogues and beggars from door to door, and there was a daily increase of the number of the poor, in so much that it was wonderful to see the multitudes of them, and impossible to apply a remedy, but dangerous to stay and suffer their insolences, a continual hazard of being robed, the which necessity might force them, what an unsavoury stench, and corruption of air proceeded from amongst them, by reason of their breath, &c for they (to kill that would destroy them) hunga) eat of all sorts of Roots, fruits, and Herbs, both good and bad, wholesome and unwholesome, not leaving any sort of weed in Garden, Orchard, or common field, which they did not make use of for food, even to roots and stalks of Colwarts and other herbs, when they could get no more out of Gardens, they ran to the fields and Meadows for wild herbs; many of them boiled great Pots of Mallows, and Cardus, mixing therewith a handful of Bran, if they could get it, and with this and the like sort of viands, they filled their paunches like Hogs, it was an exquisite way, and worthy the taking notice of, to see the ways they took to make bread of the seeds of herbs and trees, as of the Acorn, and the hay seed; being forced and taught by famine, master of all arts and inventions, by which we perceive to be true what is commonly said by old Women, that want and necessity, makes men to seek out unexpected remedies; as those poor men were forced to do willingly to beguile the Swine of their food and sustenance; the which doth manifestly declare the exceeding wrath of God against the filthiness and beastyallity of our sins; considering he is pleased to permit men to be brought to such a straight, that they should eat and make their banquets with the swine; from which unwholesome and unnatural sort of diet there bred an infinite number of infirmities, which brought men to their last refuge; and made the stoutest heart to tremble, there mightest thou see great companies of men women and children, and aged fathers; people of all ages going in the streets naked, pale, and shaking with cold, some swollen up as with Dropsy, others lying on the ground half dead, resigning up their last breath; of this sort of people many barns, stables, and dunghills were full, there were others, so weak and faint, that they had not ability to cast the word from their mouths to declare their malady and exstream necessity, there were others also taken with trembling, that appeared more like spirits, and fantasies than men; but above all it was a spectacle of greatest grief to see many thousand mothers; pale, lean, rejected; surrounded and burdened with many young children, the which being almost dead with famine, could not cry nor ask succour from their sad and afflicted mothers; and they instead of affording a remedy to their necessity could only look on them, and that with exstream grief of heart, witness those overflowing streams of tears which fell from their sorrowful eyes; and truly in my opinion, this was the most deplorable representation of all the passages demonstrated in this tragic story, when we consider how great a show of compassion, the poor dissolate mothers expressed towards their poor helpless children; the same Paradin relates further, that he saw in one Village called Longhaas in Burgonia, a poor Woman, who by exstream diligence had gotten a piece of bread; and being about to eat it; a young child not full a year old which was sucking at her breast snatched it out of her hand; at which the doleful mother being astonished, she stood still, observing how saverly the poor child made a shift to eat that mouthful of dry, hard, and black bread, as if it had been the finest morsel, and when the mother would have picked up the crumbs that fell from its mouth, the child gave so many null and so many throngs, that the mother was forced to let it alone, as if it had sure some certain understanding of what natures necessity required, therefore it would admit of no company; Oh Omnipotent God, whose heart would not be ready to break with grief to behold such a sad and doleful spectacle as this; The same Author relates that in another Village adjacent to the former two women, not being able to find out any thing whereby to assuage their hunger, they fed upon a poisonous root, not understanding the malicious property thereof; they were poisoned therewith (in such a manner) that all their parts, both hands and feet were changed into a green like a Lizards skin, and there came forth a contagious substance from betwixt the flesh and the nails, in so much that by reason of the venom thereof; no remedy could befound to save them, but they died; in so much that at that time there was nothing within its degree and kind, was not an executioner of God's wrath against man for his sins; in conclusion these miseries, afflictions and calamities, continuing so many years, the poor farmers, and labourers, were forced to leave their Countries, Towns and Villages, and go to seek succour from the rich Merchants, which long before had provided and laid up great quantity of Wheat in their Warehouses and Granaries; from whom they bought their bread at dear and excessive prizes, and wanting money, they sold, trucked, and pawned their Lands and inheritances at very low and invallied rates, for that parcel of Land, or houses which were worth a hundred, they sold often for under ten, so great was their cursed covetousness and excess of lucre; as if it were not sufficient for men to be chastised with the sharp and hard scourge of God's anger, when even all the Elements, and Creatures risen up against them, but that man should be a persecutor, afflicter and tormentor of man; those ingardly, covetous and Usurous wretches, foreseeing the occasion for them to do their business, and to make hay whilst the Sun shines, (at least upon their vices, as they thought) they would not lose it; but had their Factors and Brokers in the Villages, to buy the Lands, even at their own prizes, the which the poor Countrymen made over with a good will, that they might get wherewithal to eat, and supply their necessity, and with them and their furniture and household stuff, and apparel, and with a free will would pawn even their very entrails and liberty, that they might not perish with famine; there was a worse thing than this, and it was that they were forced to take their Corn, without measure, and as the Cellar pleased to deliver it, to be at adventure; and buy as the Proverb is, gato por liobre, a Cat for a Hare; I cannot omit to declare, that there were Usurers that bought Lands cheaper than a Scrivener takes for a Bill of sale, this is certainly known to be true, but after these manifold and manifest evils, you might see the poor people cast out of their houses with their wives and children, and dying in Hospital; for want of food, and all by means of these rigid Usurers, and false purchasers; causers of their ruins and deaths; and I fear they must one day give account of them, as if they had been their actual murderers; and that before that righteous and just Judge, from whom no secret can be hid.  
Now having particularly given ye an account of three principal ways of punishment, with which God (being inceased) with us for our many sins and transgressions) useth to chastise his Creatures, and especially when he sees them obstinate, impenitent, hardened, and wallowing in their vicious wickedness; but all this is not so much, when we consider the multitude of other infirmities to which humane bodies are subject every moment, which puts the life in hazard upon every occasion; Plynie and many other Greek, and A●●be Physicians writ, that in two thousand years, there had been discovered above three hundred kinds of infirmities and maladies, incident to men's bodies, besides such as are daily discovered, amongst which there are some so cruel and insupportable, that they cannot well be set down without terror to the apprehension of nature; besides those which commonly are cured by cauterizing, sawing off of Limbs; taking out pieces of Skull and Guts out of the belly, as if they would take an inventory, or anothomize the body alive, also those which are cured by great strictness of diet, by reason of the fury and vigour of the disease; as Cornelius Celsus writes, that they have been forced to drink their Urine to quench their thirst, and many even to eat their Plasters to satisfy their hungry appetites; others were persuaded that they had swallowed alive Snake, and told that they could not be cured to affright them; that fear might facilitate their cure, and then they would secretly put a live Snake into the close stool, telling them that they had cast that out of their bodies; Alexander Trali●nus, relates that a young Maid was cured after this manner, persuading her that she had swallowed a Snake being asleep; others are taken with a Frenzy, and that in so strange a manner; that they fancy themselves to be metamorphosed into the shape of some bruit beast; as he of whom Galen makes mention of, who thought he had been transformed into a Cock, and ordinarily marched amongst the Poultry, and when he heard them crow he strove to imitate them, and when he saw them rise up and shake their wings, he would shake his arms and beat himself with them; others there were persuaded in their minds that they were turned into Wolves, & never rested at nights, but ran through the Mountains, Deserts, Valleys and Rocks, after the howl of the Wolves; imitating them as near as they possible could, and they had this foolish infirmity upon them only at nights, such were called in France Loups garans, in Spanish lobos des carriados, the Greeks lycan tropia, and the English straying or wand'ring Wolves, which no Man can take for a tale of old Wife's fable; who hath red and considered the sad transformation and conversion of Nabuchadnezzar, who was turned into a beast and lived amongst them seven years, eating grass, that he might be brought to know his God; others (as Galen says) think that they are changed into some brittle earthen Vessel, and used to walk alone in the Meadows, and if they saw a Tree near, they flew from it, least touching upon it, they should break to pieces; others have been three years together, and have not slept nor closed their eyes, as it is reported of the good Mycenae, others are so persecuted and afflicted with sickness, that they are so far out of their senses, that they run their heads against Walls; as that Learned man Angelo Policano did even lately, to others, it happens as it did to the Philosopher Phececides, out of whose body it's reported came many Snakes; others breed so many Lice all over their bodies, that at last they eat and consume the flesh, without any possibility to find a remedy against them; I could easily call to mind, with all these, many other evils and infirmities, procured and invented by men against themselves to shorten their own lives, and that of their neighbours, as if those natural and inherent miseries which daily succeed them, were not sufficient to destroy and bring them to their untimely ends; they are venomous poisonous potions, which men at this day know how so well to hid, dissemble, and order, that a man can hardly find aremedy or way to escape, neither is there any security amongst men, (especially in Ittaly) the best remedy is to fly to the deserts, and live amongst the bruit beasts; in whose company is more security then amongst men of evil minds; Orpheus, Orus Medesius, Heleodorus, and Frato, with many other ancient Authors, taught the way to use and mix five hundred sorts of Poisons to prepare and dissemble them; and others since have increased the number; but if they should live in our days they would be taken for simple, and unlearned, and unskilful, according as the malice of men is increased in these practices, in times past when they would use any drug or any kind of poison, as Ptolemy, writes of that sort called Marmacia, which is so contagious and pestilential that the quantity of a Grain of Wheat would kill a man in a moment; it was then sold for a hundred Crowns an Ounce; and so many more of custom he paid that bought it; and with this consideration; first they made him swear that he should not make use thereof in that Province or Country, nor give is to any of the friends thereof, but to the enemies, and such as lived afar of; But Oh God, how hath the devil possessed himself at this day, of the Bodies, Hearts, and senses of men; and made them so understanding and expert to act evil, that they do not only give poisons by the smell, as one Competitor gave to another in the City of Sena; who having smelled on a Nosegay of flowers presented him by his adversary, died suddenly; A Gentleman of Florence took of his Helmet to take a little fresh Air and rest himself a while, in the mean time an adversary of his anointed it within with some kind of poison, with the force of which he no sooner put it on again, but his soul parted from his body; there is not a Candle nor a Torch in the which they know not how to dissimulate and gloss over any sort of Poison, so that the very smoke or vapour shall destroy all that scent it; in so much that if thou hast any enemies, thou darest not light a Torch by night, even for thy Recreation; it's accounted nothing to give a venomous potion in meats or drink, this (in these latter days) is accounted a revenge fit to be used by simple maids, or ignorant servants, though informer times the most wise knew no better; but now in our days, with sufficient shame I speak it: I shall relate a story which I have read in an Author both grave, wise, and famous, that men have invented a way to poison Saddles, and reins of Horses, Boots and Spurs, and Sturups, and which is worse giving the hand & in delivering closed papers and letters, in opening them, there proceeds an incinuating vapour to the Nostrils by little and little, which in time pea●eth the senses and kills; such know the practice which Theophrastus makes mention of; that poison may be so counterfeited and masked, that it shall not destroy but when he that mixeth it pleaseth; for if he will the party shall live three months, six months, or a year according to the strength of the mixture; and farther as I understand from persons that know artificially how to prepare the potion, that they can make it so that it shall endamage no more than one member, a Leg or an Arm according as they please, which was experimented in a venomous Fountain on the other side of the River of Rhine near the Sea; that in all the Germane Army there was not a man that drank thereof but lost all his teeth; it's a strange thing, that is written by a modern Author that in our day's men have invented a way to forge a kind of steel Coller, and to temper it with such kind of enchantments, that being put about the neck of a Debtor by a Creditor, it's impossible to take it off again till the debt be satisfied, or the party take it off; he farther declares that one Zafarano a Citizen of Milan died of this sort of plot, being betrayed by his Creditor.  
What doth there want more to the bringing of man to the highest pitch of calamity and miseries, considering also that all the Elements in their turns do wage a mortal war against them, even as a testimony of God's anger against his sins, and the great hatred he hath against our detestable iniquities.  
Is there any thing more useful and necessary than water in this life, for neither men nor beast can pass without it; to wave a large discoursing what an Ornament it is to the beautifying the Globe of the Earth; and how that it is the most ancient and powerful Element of all the Four, as Isidore and Pliny writs, it will undermine and pull down great Hills and Rocks, it is predominant in the Earth; it quencheth the fire, and being exhaled and converted into vapours, it pierceth into the Region of the Air above, where it engenders and multiplieth that it may distil and come down again, and causeth the Earth to produce all things; yet many times the Earth hath been (for man's sake) punished with it; and often hath tasted the rigour of this Element, especially when that great quantity of waters drowned all the earth, that there fell from the poares & veins of the Heavens such streams for forty days, which by their inundations prevailed 15. Cubits above the highest Mountain, and destroyed all Creatures, except what was preserved in the Ark with good Noah: How often hath Egypt been drowned by the inundation of the River Nilus? How many thousand men have been devoured and destroyed in the waters? How many have been buried in the Bowels of fishes? what greater testimony of the fury of this Element can be desired then that particular deluge of Greece when the water devoured the Mayor part of Ibesalie, in so much that they expected a second general destruction of Mankind, according to the threatening rage, fury, and malice of it, what a torment scourge and damage did the Romans find in the year 1530. by reason of the supernatural overflowing of the River Tiber, that covered the highest Towers, etc. of the City beside the losses of the Bridges, Gold, Silver, Wheat, Barley, Movables, Furniture, rich Hang of Silk, Gold and Silver, which it carried a way, and Oils spoilt, and many other things with which were valued at above three Millions, and there were drowned above three thousand Persons, little and great, men and women all destroyed in this imindation and by the force and fury of the waters, as all modern Writers do affirm; Garpa Contar in his Book of the four Elements writes that Valencia a City of Spain was at the point to be overwhelmed with all the Citizens thereof, it's not many years since, and if it had not been succoured by extraordinary means and diligence it had been utterly destroyed by the fury of the swelling waters; and if we should particularise and cast into reckoning the great losses and damages, by extraordinanary Floods, Rains, Hailes and Snowes, in five or six thousand years, which is the World's age, it were never to make an end? what thing is there in nature more admirable than Fire, by virtue and operation of which all our stately Banquets, Feasts, and ordinary food is prepared and made savoury to our Palates, it preserves the life of many Creatures, by means thereof all metals are Colinated and made pliable for man's use, it overcomes and softens stones, etc. with which we build Stately Palaces and Houses; yet for all these and many other benefits which every hour we receive thereby; how many famous Cities do we see destroyed, made desolate and consumed to ashes by the furious rage of fire? the most ancient testimony that can be produced to this effect, is the holy writ, which avers how that God Reigned Fire and Brimstone from Heaven upon the Cities of Sodom and Gomorrah; The final destruction of the whole Earth, we read and do believe shall be by fire, and that the fury of this Element shall be the principal executioner of the Eternal Justice of God; so the Prophets do declare, and the Apostles affirm unto us; if I would write and set down here in order the great number of famous Cities which have been ruinated and destroyed throughout the World, by reason of cruel Wars, fire and sword as well in our days as in former time, it would be an exceeding Tragic Story; those that are curious and desirous to read and understand such things, let them read the twelfe Book of Strabo, also Rufino in the Apendix of Eusebus, and the Triparty History of Amiano Marcelino, and they shall find examples how there hath issued Fire, Brimstone, and Flames out of the tops of Mountains, the Bowels of the earth, & have consumed great Cities with all their people: In time of Lucius Marcius and Sextus Julius, Consalls, there broke forth so great a fire from a Cave betwixt two Mountains that it burned up and destroyed many Towns and Villages; also with its fury it scorched and choked the greatest part of the inhabitants thereof; I could spend much time to relate the Stories of very many famous Persons which have felt the fury, and been suddenly destroyed by Rays, Thunders, and Lightnings, as Zoroaster King of the Backtrians, Captain in the War of Thebes; Ajax after the destruction of Troy, the Emperor Anastasius in the 27. year of his Reign, with many other Emperors and Kings and Captains who died, being smitten and consumed to ashes by the rage and fury of fiery flashing lightning.  
The Air is a thing so necessary for the conservation of life, that there is no Creature can live a moment without it, yet often it happeneth to be so pernicious and cruel an enemy to Mankind when it corrupts and taints, so that the greatest part of the Pestilences and raging sickness which I have spoken of, have proceeded from the putrefaction and corruption of the Air.  
The Earth which is more affable and kind than all the rest, the general Mother of us all, for being born it nurses, maintains, & sustains us, and at last receives and wraps us in her Bosom again, as if she were careful to provide us a bed wherein to repose and take our last sleep in, till God shall be pleased to call and set us before his Divine Majesty in that great day of his Judgement, yet it is continually producing venomous poisons and unwholesome fruits, by means of which our lives are many times cut short and brought to untimely ends, how often hath it happened by Earthquakes, many Town●▪ Villages, and strong Fortifications have been overthrown, how often hath she opened her mouth, and swallowed up Cities, Towns, Men and whole herds of Catle, so that no appearance or hardly memory hath remained of them; but as the Spainyard saith, (aqui few Troyo) here was a famous City once, now Corn fields; in the days of Mithridates there was an Earthquake so strong and furious, that besides the sinking downfall of many Cities and Towns there were stifled, overwhelmed and destroyed above a hundred thousand Persons; In the Reign of Constantine Son of the Emperor or Constantine the great, there were in Asia sunk and swallowed up into the most hidden Bowels of the Earth, so many Towns that the Historians could hardly give account of their number; in the days of Isocrates and Plato, there opened in Europe so great Caverness in the Earth, and that with such an infernal force and fury that two of the most Populous and greatest Cities thereof were devoured with all their inhabitants, and were never more seen; there is not known, nor do we read of a more wonderful and horrible Earthquake then that which succeeded in the time of Tiberius Caesar, with the which the●e were devoured and destroyed in one night twelve great Cities with their Inhabitants, amongst the which were Apolina, Ephesus, Cesaria, Philadelphia, etc.  
There is another thing both wonderful and strange; which confounds, abates, and pulls down the vanity and pride of man, it is this, nature produceth many small and weak Creatures which do often manage so fierce a War against Mankind that it makes them fly and forsake their own natural Country and places of abode, which might seem to many to be a Fable if it were not backed with many grave, true and Learned Historians which affirm it; Eliano, writes that in some part of Italy there was such multitudes of Rats which devoured the Roots of Trees and Herbs, that they caused a mortal Famine in the Province where they were, by reason whereof all the Country thereabouts was left destitute of People, also because there was no remedy to be found against them; Marcus Varron one of the most grave Latin Authors relates that there was in Spain a great Town situate and build upon a Sandie ground in the which there was an exceeding increase of Coneys, which with their diging undermined the Town so that the Inhabitants were forced to go away and settle in another place for fear they and their Houses should have been entered, in the vast beroes which those timorous Animals had made; the same Authors do write that in France there was a Village depopulated by reason of the multitude of Froges which bred therein; In Africa happened the like by Locusts; Theophrastus makes mention of a Province in the which was left destitute of People caused by the multitudes of Caterpillars which bred in the Vineyards; Pliny tells us of a Province on the confines of Ethiopia that the Aunts, Scorpions and other vermin banished the inhabitants; A wonderful number of flies caused the Megarenses in Greece to fly and forsake their Country; and the Wasps did the like to those of Ephesus; Antenor writes that a vast quantity of Bees forced the Inhabitants of a Village from their dwellings, and made Hives of their Houses: What dost thou think now Courteous Reader of the great pride, valour and vanity of men, what little cause they have to be so; and what better School than this for man to learn; consider and understand his own frailty, his feeble and weak estate naturally, but Oh how great and wonderful are the secrets of our Omnipotent God, how fearful and terrible are his Judgements, that when he seethe man raise up himself, and steer his course contrary to his command and will, he quickly represseth, reproves, and puts a bridle in his mouth, a hook in his nostrils, thereby to restrain and vanquish his foolish audacity and vicious wantonness, not only by sending those his Messengers, and Heralds or discovers of his ireful host, which are War, Famine, and Pestilence, but if man forgets himself and sleeps security in the bosom of his beloved iniquties, than he sends his Armies in full bodies of Creatures both sensible and insencible, the Elements, Animals and vermin; all which do join and rejoice at their employment, to be executioner of the Divine justice to ruinated obstinate and rebellious sinners; as we have seen by strange examples out of Heathen Histories, and from the Sacred Scriptures, especially in those Plagues of Egypt when the Locusts and Frogs left their own natural habitations to go up to the Chambers of King Pharaoh; Hitherto we have drawn out at large man's Condition, so that were not he made as of Iron, or his Heart hardened like a Diamond; considering the many miseries, calamities, and afflictions which do surround him, that it seems impossible he should live out half his days, but that he must stoop and fall under so great and (without God's gracious assistance) insufferable loads of punishments, anguishes, sorrows and tribulations, and those without intermission, yet for all these sadnesses and burdensome calamities man will not, (or hardly will) be brought to the true knowledge of God to obey his will, nor unfeignedly to humble himself under his mighty Hand, or with a willing mind to come under or take up the light yoke of his Creator; for the which and not without desert, God reprehends him by the Prophet that he hath a face of brass, a neck of Iron, and a heart of steel; these gulfs of miseries in which men fall and are even choked from their births to their deaths, being misunderstood and misinterpreted by Plato and Pliny caused them to chide against nature, calling her a Usurer and a Stepmother to men, because she exacts so great Interests, Cambioes, and Recambios, from the excellency and dignity which hath been lent them, holding that any of the bruit Animals were more happy, and received more favours from her then men, but both the one and the other, (sure did little understand) that under this denomination of nature they did blaspheme and foully charge the just and true God, of cruelty and injustice for all these evils, and this wide Sea of miseries, in which we see Mankind launched and tossed; and with which we publicly declare him to be subjected and laden, doth not proceed from a hatred or ill will that God hath against mortals, but our own proper malignity and wickedness of will are the cause thereof; for when man would aspire to equalise himself with his Maker, he then lost his ancient and inherent Nobility and Dignity, he bloated out that sacred effigies and Image of God which was stamped in him, and changed it to that of the devil; it happened to him as the Royal Prophet David speaks, man was in honour, but he was so bestial that he knew not how to preserve himself in that estate; for the which he is compared to the beasts that perish; from which we may easily gather that the pride, haughtiness, and hardness of the first man, were the sword with which all Mankind born or to be born, were, are, and shall be wounded; for if our first Father Adam had not been ambitious of knowledge more than he ought, we had all been innocent like the Angels of God, covered with Honour and Glory even as those shall be hereafter that lead holy lives in this World.  
But there is no ground for us to dwell any longer upon the infermities and afflictions of the outward man, which are familiar, dependent and incident to the bodies of men, but these calamities are but for a short time, and are nothing in comparison of those of the Soul, which are far more dangerous than the others; that this is truth is manifest, as Plutarch expresses, for the infermities of the body give apparent sumptomes of themselves as soon as they begin to breed, either by the colour of the face, the alteration of the pulse, or by some disequallity of the humours and corporal griefs, aches and pains, which being presently understood, the Physician makes use of his Art and skill to stop, temper, and cure that part which is deprived; But the Maladies of the Soul are not to be known by sumptomes or appearances, and that because the spirit, that should take cognisance, judge and accuse, is infirm and out of order; so the Patient not understanding or being sensible of its infermity seeks no remedy, there is in this matter a thing that is very prejuditial, and that is, those that suffer any corporal calamities, we give them names derived from the nature and name of the diseases, as those that are taken with a Frenzy or a liturgy▪ we call frantic, those that have a stifness o● joints we call Gouty, and those that have a Fever or Ague we-call feverish or aguish: but Oh God, how contrary is it with the infermities of the Soul, those that are haughty & choleric so that they do even waste their spirits, and in the fire of revengeful anger d● beat and abuse some, and murder others, we call magnanimous, courageous, and such ● understand what is honour, those that go about to abuse silly Married woman, and to destowre Virgins we call amorous and courteous; ●ot the less esteeming them though they pursue dishonest and lustful loves, those that are ambitious who watch nights and days, and care not to make use of the waye● of God▪ or the devil, to increase their aspiring Dignity and Honours, we call honourable grave diligent and experient men; those that are averitious which in a short time by their Neighbour's detriment or downfall do grow rich, uncovering, disclosing, and publishing even to the utmost their faults and imperfections, not scrupeling or pardoning any thing either sacred or profane; we say they are good Husbands, thrifty in all, and men that know how well to manage their negotiations, and so by consequence we do dissimulate and mask all the other vices of the Soul, for from these and the like habits, with which we do adorn our wicked vices; proceeds, we do only by a gay gloss, and bare name, make that praise worthy; which in its own nature is evil, and worthy of reprehension: If I should endeavour to proceed so distinctly to relate the great, manifold & dangerous infirmities, which do torment and afflict the souls of men; as I have those of the body: What tongue or what eloquence would it require? What doleful sentences ought to be expressed to set it forth? For by God's Eternal decree we live in an age so overwhelmed in vices, and all manner of wickednesses, that it may be compared to a Sink or Common-shore; into which all the filthy and enormous wickednesses of former Ages, is evacuated.  
We will begin with covetousness, who ever saw it more Predominant, or more embraced then now it is, amongst all estates, conditions and degrees of men; What are all the Cities, Republikes, Provinces and Kingdoms of the world? but mere Burses, Shops and Warehouses of Avarice; if we do seriously consider their Trafficks and deal, it's certainly the time the Prophet Esaiah speaks of; The Earth is full of Gold and Silver, so that there is no end of the great Treasure thereof; of these days the Prophet speaks when he saith, they join house to house, and field to field, till they have gained to themselves, and enclosed all the bounds of their Countries, as if they alone were to inhabit and enjoy it; from this Pestilential root, as from so natural a vein, do spring so many evils, as we see do boil and bubble up in all parts of the earth; from thence proceed and take their beginning: The major part of our Wars and great effusions of blood, with which we see the earth too often bathed; from thence comes the multitude of Murders, Treasons, Sacrileges, Thefts, Roberies, Usuries, Cheats, Perjuries, Pride and suborning of false witnesses, and procuring depraved or corrupt sentences; from thence comes the power to hid and inter the vices and knaveries of some men; and to imprison, chastise, and evil entreat others; from thence comes the great Prolixity or tediousness, of those never to be ended Law-suites which are daily prosecuted in the Courts of Christian Princes; to conclude, from thence proceeds all kinds of corruption and evil: yet for all this, it is a sin, and infirmity so familiar and common to all, that there is no Estate, or condition of man that is not entangled therewith, even to ecclesiastics; Judas and Simon Magus were the first that trod the way; which men have so exactly learned, that many have eaten and will certainly eat of its fruit.  
In the Primitive times, when the Church was poor, captivated and persecuted by Heathenish Tyrants, when poor Fishermen, were her Governors, they were careful to provide for such as were in danger, necessity and suffered tribulation, sustained and maintained many poor; they permitted not any to suffer want, that were in the bosom of the Church; but now that she is in the highest estate and degree of riches, and is governed by great, rich and powerful Prelates and Presbyters, they make no account of the need of their poor Brother; no notice or compassion of the dejected members of Jesus Christ; for which cause we do not see the Hospitals adorned with Tapestries, or decently decked, but with deep wounds, rotten members, and bruised bodies; consumed with Poverty, with an infinite number of Widows, etc. banished; or forced from their live and habitations; by the cruelties of merciless Wars; with many young and helpless children. In the interim that these Pass through their misfortunes; these Grandees do enjoy with great triumph the revenues of the Church; the goods, the surplus of which belongs to the Brethren and Believers; these strive to invent new delights, and how they shall enjoy their wished pleasures, others there are which heap up riches, and lay them closely up with much care and diligence; but they will let the poor dye with famine at their gates, unrelieved; for proof of which I will relate a story, although I may do it with shame enough to mankind: Of a Person constituted in one of the places of the highest dignity in the Roman Church, who was so straight and covetous, so bewitched with his avarice, that every night, by a private conveyance he went down to steal the Provender from his own Horses, which custom he continued so long, that the Groom seeing his horses grow so lean, resolved to watch if any thief stole away their corn, he catching him in the action, cudgeled him so sound, that the poor bastinadoed Gentleman, not to end his days, told who he was; so they bore him to his Chamber well beaten, nay half dead, which was a deserved punishment for his disordinate covetousness. Truly, I should have counted it for a Fable, had not Joviano Pontano, and Philadelphia affirmed it, and their Book of Liberty. Here you may see the good, these are the gains and profits which arise, from the covetous keeping of Riches, which men gather together, with so much sweat and travel; keep with so much care and anguish, and leave behind them (after a very short enjoyment) with double griefs, sighs and tears: I would desire no better testimony hereof, than the ancient Romans, if we should produce ●hem for it, they will tell us, That when their Republic was governed by poor Magistrates, it always increased, and grew greater & better, but after that they swollen and grew high, proud with ●he victories of their predecessors; with the destruction of Corinth, Achaia, Antioch, France, Greece, Italy Egypt and Spain, than it began to grow worse and worse, and fail of its precedent lustre, glory, magnificence and power; For the great Victories, Roberies, Spoils and prizes that they made; abaited, tainted and corrupted their good and wholesome Laws and Customs, both Civil and Martial, and were cause and occasion of cruel civil Wars amongst them, so those that could not ever be conquered in Battle, were overcome by luxury, ease and superfluities; in so much that the ill purchased riches, were the avengers of their own, or their right owner's cause upon them; and it happened to them, as to Cloth which breeds the Moth that devours it, or the Corn which produceth the Worm that eats and destroys it; concerning which, it will not be unreasonable, to use the saying of wise King Solomon, who being an experienced enjoyer, may prove an expert Chirurgeon to cure this Malady; who after he had gathered together and treasured up so much Riches, that his Treasure was more, and his Glory greater than all the best and greatest lustre of other Kings in the World; having sufficiently tasted and tried the delights and pastimes, which attend Greatness and Riches, left his opinion thereof in wrighting to after Ages, saying, viz. in the second of Ecclesiastes, the fourth verse, I made me great works, I builded me Houses, I planted me Vineyards, I made me Orchards, and Planted Trees in them of all kinds of Fruits, I made me Pools of Water, therewith to water the wood that bringeth fourth trees, I got me Servants and Maidens, and had servants borne in my house; also I had great possessions of great and small ca●tell, above all that were in Jerusalem before me; I gathered me also Silver and Gold, and the peculiar treasures of Kings and of Provinces; I got me men-singers, and women-singers, and enjoyed the delights of the sons of men, more than any man living; so I was so great, and increased more than any of my predecessors, and whatsoever mine eyes desired, I kept not from them, I withheld not my heart from any joy, for my heart rejoiced in all my labour; then I looked on all the works that my hands had wrought, and on the labour that I had laboured to do; and behold all was vanity and vexation of spirit, and there was no profit under the sun: Let us likewise consider what the Prophet Baruch saith, who applies not so charitable a medicine, as the former to those that put their trust in, & aim at nothing else but Delights and Riches, which is of the Princes and Governors of the earth; which do heap up Treasures, and hid the Gold and Silver from the fight of the Sun; in the which most men put their confidence, such who desire to attain, get and keep wealth is endless; are continually careful, and no man can dive into their secrets, wilt thou understand where they are? (saith he) alive in Hell; and there remains no trace or memorial of them, etc. Their covetous Plots, Designs, or ill gotten Riches: But its time to leave these avaricious Muck-wormes, Idolising and adoring their Treasures, with the Patrocho, mentioned by Aristophanes, the Pygmalion of Virgil, the Polinestor of Persio, the Ovid of Horace, the Galerano of Martial, and the memorable Rich Glutton in the holy Gospel; for the souls of men which are naturally Celestial & Divine, make no more account of the Metals of gold and silver, then of the other excrements of the earth, for certainly they are the superfluity and dross thereof.  

Let's come now to treat briefly of the vice we call Envy; which as Aristipo saith, hath as near Relation to Avarice as the Daughter to the Mother, for the one proceeds from the other; How many are there that are afflicted, and tormented with this evil? We are fallen into those times, in the which the world is a mere hillock of Envy; this is the most ancient sin of all, yet at this day, it's of more vigour and strength and I was about to say, it renews and recovers double force; our forefathers felt the malicious strength thereof, and experimented its vigour: As example, In Adam and the Snake, Cain and Abel, Jacob and Esau and their brethren, Saul and David, Achitophel and Hushi, Haman and Mordecai, all which persecuted one the other, and that out of pure Malice, which was rooted in their hearts, and out of a covetous and envious desire to enjoy their Live, Goods, and Lands: but all this is nothing in comparison of the disorder which in our days is amongst Christians; for Malice is so increased and common in our days, that if you shall find any so beautiful as Absolom, so strong as Samson, so wise as Solomon, dextrous and light as Azael, rich as Croesus, liberal as Alexander, a Hector in force and skill, Eloquent as Homer, as fortunate as Augustus, as just as Trajan, and zealous as Cicero; its certain he shall not be loved, respected and esteemed by so many, but he shall be persecuted and Envied by more; This furious vice doth not turn itself only against those of middle rank or low degree, but against the grandees of the world, those of high conditions, and that when they least think thereof, or expect it; and when Fortune hath raised them to the height, and when they are, or think themselves most sure and settled in the Grace and favour of Kings and Princes; then even then doth the Devil set a work, his engines preparations and subtle devises, to cast them down, lay them low, and frustrate their designs and purposes, for which cause that wise Emperor, Marcus Aurelius was wont to say, That Envy was so cruel and venomous a Serpent, that no mortals that are born into the world can escape from its wounds, its insolences and its poisonous poisons; for saith he, I have read many Books, written by Greeks, Latins, Hebrews and Chaldeans, containing Treatises and disputations betwixt learned men; endeavouring to procure a remedy against Envious persons, they found no other remedy to avoid this evil then to avoid, fly, and sequester ourselves from good Fortune, the cause of all this is, because we are the sons of Envy, born with Envy, and he that most layeth a side height, layeth aside most Envy; by reason of this, the ancients permitted the rich men not to live near the poor, or the poor within the jurisdiction of the Rich; because riches is the seed of Envy and Malice; by the same consequence, I might here easily make a large discourse of the Pride, Ambition and Malice, which is predominant in our days; for who ever saw the so great pomps, and excessive charges, in all conditions of men as at this day we behold, in so much that we may well call the present times, the Satin, Plush, Silken, Velvet and Purple Age; in the which men do employ all their time, labour and pains to adorn, dress and trick up this miserable and ultimate spoil of worms, the body; whilst the poor soul goeth in rags and sackcloth, patched and mended, and foul, full of iniquities and vices, cut, slashed, and wounded with the weapons of Satan: but rather let us open our eyes, and not be so careless, that that may not come upon us, which the Prophet speaks against the women of Jerusalem, after he had reprehended their proud carriage, their dishonest casts, and impudent rolling of their Eyes, their fantastic and wanton Attire, tripping and counting their paces, their Jewels, necklaces, Bracelets, and Earrings, with many other lose and fantastical personal attires; that it do not succeed to us (saith he) justeed of sweetness and perfumes, stinking and unsavoury adours; instead of Rich girdles, a cord; instead of curled crisped and powdered hair, baldness; the greatest man shall fall by the edge of the Sword, and the strongest, most valiant and courageous men shall fall and die in the wars.   

We may well add to the rest of man's miseries, another infermity, which we call Love; an evil so contagious, that it entraps all estates, degrees, and conditions of men; it is so contagious and pestilential, that it pardons neither age, sex, nor degree; venting itself among all sorts, as the devils do intermeddle in all the Elements, without exception of Person, Estate or Quality, Old or Young, Wise or Foolish, Fat or Lean; all are subject to its malice, in the which there is exceeding great danger of turning frantic, unless at the first feeling the wound; a speedy remedy be applied, which was the cause that Paulus Egenetus in his third Book; commands to cure such as are deep in love, with the same diet, government and medicines; as fools, furious frantics and possessed with evil spirits, the same in effect Empiricles, following the Doctrine of Plato ordered, saying; That there was two kinds of madness, one which is called in Greek Eroticon, in Latin Amatorium, and in English Amorous; the other, is the common Frenzy of foolish madmen; I shall declare one thing to you of my own knowledge; I have seen many Anatomies made, of men who died of the first kind of this madness; they found the entrails shrunk together, the poor Heart burnt; the Liver dried up; the Lungs broiled; the Ventricles and Films of the Brains damnified; by which a man might judge that the sad Soul, departed thence boiled, and fired out, with a continual burning, and that according as the amorous flames do prevail, so that as the cure of this disease is dificult, even so are the confirmations of those that treat of its Original and Cure; The Physicians say, that this fury of Love, which so evil treats and encounters the World, proceeds from the correspondency and resemblance of the complexion and blood, for semblance engenders equality of affection; the Astrologers which also are of this opinion and desired to put their sith into the Meadow of Love, declared, that affection was engendered betwixt two, who have one and the same ascendencie in their births, or have one and the same constellations, which is the main causer of love betwixt them; other Philosophers say, that when we look upon any thing that we desire; there issues forth by the eyes some part of our spirit which is engendered of the most pure & perfect blood of the heart, proceeding from the sentment of the thing which we love, from whence going forth and multiplying by the Air, till it comes to our Eyes, where it meets and mixeth with ours, like invisible vapours, and finding the bodies apt, ready disposed and prepared to receive such impressions, it forceth in by them; at which the Eyes remain troubled and perplexed and full swollen with that sight, like the looking glass, which many times seems to be covered with cloth or some other thing, the Eyes being dazzled merely by looking therein; from them by little and little it spreads throughout all the body, and at last pierceth the heart, wherein few days it increaseth so much, that the Eyes are but a small passage for it out, from whence proceeds, that the poor miserable Lover being drawn and governed, and guided by these new passions, which desire nothing more than to seek opportunity to return and be joined with their first ingendrer, which makes Lovers complain, yet do not understand what it is that afflicts them, and seek after something, but they know not what; Others who could never find any trace or true account of the beginning and first breeding of this furious evil of Love, said that it was, they knew not what it would act, they knew not how, and that it would scorch, set on fire and consume men, they knew not to express the manner, which is certain and true; for who shall but consider the gestures, the fancies, the furious postures, the mild moderation, and the sudden Ecelipses of these Lovesick passionate's, he must needs confess that he never read, heard of, or saw the like change; and strange transformation, so sad and grievous a representation; and so ridiculous a spectacle; for if thou seest them now even drowned in tears, making echoes in the air with their sighs, complaints and groans; casting forth curses and imprecations; upon a sudden thou mayst behold them, cold, phlegmatic, foolish; cast down and unadvisedly beyond themselves; but as soon again they change, if they have received by chance, any favour, any smile, any amorous answer, or any pleasing word, from the party which they affect; you shall see them merry, joccund, and joyful, decked with the green Plumes and Remeralds of hopeful adventures, in so much, as thou wouldst almost swear they are not the same men which yesterday thou sawest; according as they have changed their hue in all respects; sometimes they are in love with solitariness, and seek out un wont places, to contemplate their affections; meditate privately with their own thoughts; repeat what hath passed betwixt them and their honoured Lords, Ladies and Loves; To invent gallanory, new designs, to prosecute their desired purposes. Thou mayst afterwards, espy them passing through, and suffering many inconveniencies, break many a night's sleep, leave the most important negotiations, that they may enjoy a fight of their beloved friend, they will run through thick and thin, wait long, not making any account of servants waiting, lacques labour and trouble, or their own restlessness; and if it happen that they do come to be set on fire with the least spark of lustful zeal and desire, and cannot obtain; here gins their fretting, their fuming, and their furious madness; here these poor amorous lovers do waste and turmoil their spirits; in this consists the most dangerous point of their infirmity; for here the violence, and force of the disease battles hand to fist with nature itself: Oh that raging fire, from whose furious flames is incended, that mortal heat and madness which scorcheth & consumes them! there is not a member of their bodies but is grieved with it; and at that season, (although they were faint-hearted cowards) than thou shalt see them boast of Arms and Courage, and be more valiant than Caesar or Hector; there is no Villainy which they will not achieve, no art, cunning, or purpose which they will not attempt for the curing their maladies, and to obtain the enjoyment of their frantic desires; many have made themselves dog-whippers, beggars and ballet-singers, transformed themselves like ravenous hungry Woolves, hunting by night, & all that they might but attain the enjoyment of their beloved's sighed; although this infirmity is of its own nature sufficiently fantastical; yet it hath its various effects, frenzies and vanities, according to the divers natural inclinations, constitutions and affections which it meets with; for if the party in love be poor, there is no bodily labour and toil, which he will not undertake, be it never so difficult; employing courageously all his might, even to the hazard of life, and all to give content to those they so entirely affect; if he be rich, his purse is tied (as the Greeks use to say) with a leek, with a spire of grass, which is easily broken; intimating, although he be never so covetous, he becomes liberal and prodigal; there is not any, or at least very few, who are stricken with this furious frenzy of love, but by the powers thereof are brought low, and undone; the which made Plato say, that love was the first inventor of the budget, scrip or snap-sack, which may very well be; for the most part (especially in hot climates) Lovers be they never so rich, come off at last engaged, unclothed, and with a Porter's sack on their shoulders, and often travailing towards the Hospital, and if our vicious lover be learned, of good abilities, and engenious parts, you shall see him, seighning a sea of tears, a lake of miseries, redouble his sighs and groans, accuse heaven, anatomise his heart, frieze in winter, burn in summer; adore, idolise, admire, feign a paradise, and counterfeit a hell, imitate Sifiphus, and dissimulate Tantalus; if he gins to set forth the praises of his dearly beloved; her hairs are threads of purest gold, the eyebrows, arches of Ebany the eyes glistering Stars, the locks flashes of Lightning, the lips Coral, the teeth Oriental Pearl, the breath sweet Balsam, Musk and Ambar, the throat Snow, the neck congealed Milk, the breast and paps, apples of Alleblaster, and in fine, all the rest of the body a Prodigy, a treasure both of Heaven and earth, which they kept and reserved, to make the most perfect, happy, and blissful creature in the World to him the adorer thereof; Here we see how this cruel malady of Love, doth miserably torment and afflict, those that are wounded with its poisonous darts; yet there is so many Nations, People, and Provinces, marked with Love's mark, and branded with his iron; that if a general muster should be made of all the amorous persons of the world, there is no Emperor or Monarch, were he never so powerful and accompanied with multitudes, that would not admire, and tremble to meet and behold such innumerable companies of frantic lovesick and mad people together; this Pestilential evil, hath got such a head, so much power and command over men, that there is not known, nor do men seek after any certain remedy against it; although many Greek and Arab Physicians, have spent much time upon it, experimenting and proving all medicinal ways, of Syrrups, and Purges, dung the uttermost of their art and skill, to free man from so great a Captivity, Torment and Martyrdom; Samocrado, Nigrid and Ovid, wrote many and copious Treatises, of remedies against Love, in the which they prescribed great and cordial cures to others, but used none for themselves; for all three of them died in banishment, persecuted, and reproached, not for the faults they committed in Rome, but for the amorous lusts which they invented in Capua; The Emperor Marcos Aurelius, (knowing that Faustina his Empress, was so far enamoured of a Fencer, that she could not hid her affection, and was almost at death's door, with the burning desire and unbridled passion which she had, to have him in her power and enjoy him alone) gathered together a great number of wise men, read in all Sciences, to find out a remedy to quench this raging fire, which by degrees fed upon her and consumed her; after great and various Opinions, Judgements and Cordial Cures, which one and others gave the Emperor, he took the Counsel of some Empirics, who advised him to kill him that she loved, and secretly to give her his blood to drink, which was done, and proved so cordial a medicine, that in a short space her affection or passion abated; but the mitigation was not so good (as Julius Capitolinus writes) but it was a detriment to Antonius Commodus the Emperor's son, which was begotten presently after this cruel murder; for he was more like the fencer than his Father; he always delighted to go amongst fencers, to converse and treat with them before any others; so that in appearance the affection of the Mother was naturally fixed in the Son; but all this which hath been declared, is but a Cyser in comparison of what I have read upon this subject, (or rather master) in Histories; for when this furious malady takes root within us, it brings us to such a discord, and dissolution, that we become worse than bruit animals. As it may be demonstrated evidently in that young m●n, descended from one of the most Noble and Ancient Families of Athens, more rich and known than any of the said City; the which having sometimes contemplated, and seriously stayed to behold an Image of marble made by the hand of an Excellent Artist, which was placed in one of the public streets of the City▪ he was conquered and enamoured with it, in such a manner, he honoured and adored it, that he would not part from it, but continually embraced it, kissing it; and expressing his love to it, as if it had been the most beautiful Lady in the World; and if he were taken from it, he would weep exceeding passionately, and demonstrate both by word and action so much sorrow, that would make the hardest heart to relent; this foolish frenzy did so much increase, afflict, straighten and work upon him; that he petitioned the Governors of the City to sell it him, that he might carry it home, and embrace it, and enjoy it at his pleasure; which would not be granted, being a public ornament to the City; and more valued by them, than he was able to give for it; at the which the youth being vexed; he commanded a rich Crown of Gold, and costly Vestments to be made, & carrying it to the Image, he put the Crown upon the head, and the rich robes about the Body of it, with the which ornaments, it appeared to him, far more beautiful; which caused him to adore, serve, and with new inventions to wait upon it, not desisting night nor day; insomuch that the People being angered and offended, at his foolish and unwonted Love; The Governor strictly upon penalties commanded him not to come within a hundred Leagues of the said Statue; The discontented Youth seeing himself deprived of what in this life he most desired, he fell into such a passion that he slew himself, not being able to suffer the torment; for, such is the force and power of this malady, after that it once gins to take possession of the most sensible parts of the body, by little and little, it gains the chief Fortress of man, the heart; so that its a difficult thing to be rid of it, or cast it out, except with life itself, and it were better for many to end their days speedily, rather than to suffer continual groans, sighs, tears and heavy torments, as they do: That great Philosopher Apolonio Tianco, being much importuned by a King of Babylon, that he should declare, or set forth, the most cruel and insupportable torment that could be invented by the most secret Arts and Sciences of the Philosophers, to punish a young gallant, who he had taken in Bed with a Lady of his, which he himself had a great respect for; Answered, the greatest affliction thou canst lay upon him in this life, is, not to take away his life; I can (saith he) invent no greater or more cruel Chastisement than this; You shall see how by degrees, the fierce burning fire of his commenced and once enjoyed Love will be predominant over him, so that the torment which he shall suffer will be so great, that it cannot be imagined and expressed; he shall be combated and surrounded with so many various Imaginations, that you shall see him consume in the flames of his own lustful Frenzy, like as a Butterfly doth his wings in a Candle; insomuch that his life shall be no more a life, but a linger death, more cruel, than any bloody Tyrant can command of any Hangman to execute: Here you may see the sum of all; for I have endeavoured to spread the wings of my Pen, suffer it to soar and wander in this Theme, which is such a general destruction, and proves to be so great a damage, to the major part of the youth of our times; who no sooner set footing into the world, and begin to taste the delights thereof, but they conceit themselves, in love and beloved, being aided and assisted of youth, liberty and riches; which are the chiefest panders on the earth; they Commence bachelors of the Art, spending the best part of their lives, in Love's frivolous toys, commands and occupations.   

Old Age.  
Now after all this wide and spacious sea of miseries, and tempestuous waves of trouble; in the which man is continually sailing and rowing, with exceeding danger of his destruction; and when most need is of quiet repose, then old age steals upon him; he feels the smart of his old sores, his former griefs become renewed, & the sins of his youth come home to him; here he comes to pay the charges, intersts, damages and imparements, of all the wanton excesses of his youth; all the past vices, and pleasant viands devoured, are cast up then; for the heart is afflicted, the senses grow dull, the spirit is infirm, the breath smells, the face wrinkles, the body bends, the nose drops, the fight grows weak and dimn; the hair sheds, the teeth Rot, and in conclusion, they are never without one malady or other; so that their body seems to be an Effigies of death, or like a dry Anatomy: This one besides the many infirmities of the soul, which do accompany old age; he is soon angry, but hard to be pacified, he will soon believe a thing, or is credulous, but doth not quickly forget; he praises the former, but contemns the present times and condition of things; he walks continually sad, infirm, melancholy, averitious, suspicious, and complaining; in fine, old Age is the necessary Sink or dunghill, where all the filthy infirmities and iniquities of the past age is emptied and cast out; the Emperor Augustus having well weighed and considered all this, was wont to say, that after men had lived fifty years, it were fit they should then die, or desire and entreat others to kill them, and end their sinful and miserable lives, for so long they may attain to live happy & honourably; but all the rest of their lives, they pass in perpetual afflictions, grievous and insupportable infirmities; death of Children, losses in Estates, importunities of Sons and Daughters in Law, interring of friends and acquaintance, maintaining of Lawsuits, paying of Debts, and an infinite number of other sorrows and troubles; that they were better to be at quiet in their graves then to enjoy this frail life, for so short a space, and so full of sorrows; this the Prophet well understood, when he prayed to God so earnestly; Lord leave me not in my old age, when thou shalt see me Aged, Infirm and Weak.   

Hitherto we have in my opinion largely and sufficiently discoursed of the miseries, anguishes and afflictions which do besiege, persecute and torment man; whilst he is acting his tragic part on the Treatre of this World: but well may we believe one thing, and that without scruple, that if the first entrance which man makes into this veil of Tears, seems wonderful, miserable, difficult▪ and dangerous; no less will appear his end and parting: for if thou hast heard of strange and miraculous births; if thou wilt, thou mayst read of more horrid deaths, with the which I shall put a period to this narration of all the infelicities, calamities & miseries of man's life: after that man hath laboured, sighed, & toiled himself nights and days, to bear to a good harbour, the fardel of his unfortunate calamnities; it might seem reason, that nature should give him some repose and quiet? Let him eat one morsel of bread in peace, but it is ordained, it should not be so; but that he should be always watchful and with dread expect the doleful parting of the soul and body, that terrible hour of death, which for the most part is with anguishes and incredible torments; at the which St. Augustine admiring, he frames a complaint to God: Lord, after man hath suffered so many evils, and sustained so many afflictions, death follows, which suddenly snatcheth poor Creatures, and that by divers, strange and infinite ways: some with grievous Fevers, others with some great pains, some with hunger, others with thirst, some in the fire, others in the water; how many with the sword, poisons and pure fear? some do drown, strangle and destroy themselves, others are torn in pieces with the teeth of cruel and savage Creatures; some have been wounded and killed by pecking of birds, and others have been meat for fishes and worms; all this considered, no man knows what end he shall make, or by which of these means his dissolution shall be; for when he deems himself most firm, healthy and strong, than he is most subject to fall, and the saddest change is then nearest, and then approaching towards him: death the separation of soul and body, which is most fearful, and of all things most terrible; Therefore to work upon our apprehension, what sight, what spectacle, is more worth our view and contemplation, then to see a man cast upon his sick bed, tormented with the pangs of death, and afflicted to the height therewith; what a horror? what a change is there in all the joints and parts of his body? what an alteration there is? the feet grow cold, the face turns yellow, the eyestrings break, and the eyes sink in, the mouth and lips shrink up, the tongue grows black; the teeth chatter; their sweat is more cold than ice, proceeding from mortal griefs, and are the most evident signs of the conquest of death over nature? for when the soul comes to separate from its so dearly beloved companion? when these two so ancient friends and consorts comes to take the last farewell, embraces, there is no joint or limb of nature remains whole or in order, but they all break; besides there is the furious assaults of the devils, the wicked angels, the fearful visions and representations, which they make to the soul and conscience of the poor dying man; its certain, there is no invention, no false Machination which they do not attempt, to beguile and deceive him, striving sometimes to make us believe that we have lived well, that we might assuredly believe, and securely rest upon this false opinion, and not strive but neglect by a hearty repentance to obtain the mercy of God; other whiles he sets before us an infinite number of foul and wicked transgressions which we have committed in our life times, to cause us to despair and distrust our God's grace and loving-kindness, that is the hour in which that cursed one Satan bestirs himself, employs all his force, sharpens his weapons, burnishes his Arms, & Insinuates secret jealousies against the power of God; at that instant of time he strives to disturb the soul, the health, and the peace of men; then he animates and strengthens himself more than ever; for by how much the nearer he knows he is to the end of his Kingdom, by so much the more he rageth and grows fierce; for which cause he useth at that hour, the same practice he did at the time our Saviour Jesus Christ was on the earth, when he drew near to any that were possessed with Devils, they never gave greater scriks, tormented or afflicted themselves more furiously, then when he came near them; and that because they knew that the hour was come, that they must be commanded out of their habitations, and forced out of the persons where they abode; for this cause the Royal Prophet David so much lamented the death of his son Absolom, saying, I would I had died for thee, oh my son; considering than he died full of wicked vices, and inormous sins, and rebellions, with which he passed that his sad and last hour.   

Those that have gone through that passage, the gate of death, & have swallowed that thorn with the which they have been strangled; What is become of their fantastical Pride? What is become of all their Pomps and Trophies? Where is their Riches, Delights, and Pastimes? Where are the Majesties, the Excellencies and Dignities? What is become of all the Gallantries, Courage and Inventions of them? They are vanished away like a shadow, as the Psalmist expresses, They are perished like a Garment devoured with Moths? and the Prophet Esayas saith, Serpents, Dragons and Worms, have eaten, consumed and destroyed them; Let us consider a little, man lying in his grave, contemplate with me his condition there; whoever beheld a more fearful spectacle, or stinking Monster; is there any thing more horrible, unsavoury and vile, than man being dead and consuming in the earth? see here the Majesty, the Excellency, the Dignity of this world laid in the dust; behold here the delicious and nice feeder, the esteemed and honoured, even to kissing the feet and hands; how a sudden and unexpected change, hath altered his condition, and made it so abominable, that it cannot be so closely masked, decked and honoured, with stately Sepulchers of Marble or porphery, with glorious Statues of Brass, Pirameds', Epetaphs, Mournings and other Honourable Pompes, but it may manifestly appear, that under all this, there is a ghastly, stinking and deformed Corpse; which few would desire to see, come near or remember; there is none of the greatest and mightiest Lords of the Earth; of whom it may not be said, what Solomon in his book of Wisdom writes? What profit have they reaped of their Pride? What fruit have they gathered, (or carried with them) of their great riches? all these things are passed like a shadow, like an Arrow shot at the mark like the smoke which is dispersed with the wind, like the memory of a Guest in an Inn, which hath stayed but one day there; let's now leave the miserable body in its grave, let's not molest that quiet repose, it hath for a short time, in that little caverne of earth, where it lieth as in a bed of Down.   

But now here follows the ultimate and most dangerous trial, and passage of this our humane Tragedy, that which David so much dreaded, that he prayed exceeding earnestly to God, that he would not enter into judgement with his servant, for at that instant that the soul departs from the body, she must of necessity appear before the face of Almighty God in Judgement? what fear? what horror think you, shall he carry with him that is overclouded with vice and wickedness? what moment can be more frightful? what minute ought to be more feared, contemplated, and profoundly considered? My members all tremble, there's hardly a hair of my head but stands upright, when I seriously Meditate thereof: this is the Journey (which the Prophet writes of) that the Lord will make; when he saith, He will descend like lightning; all hearts shall wax faint, become foolish, and melt away, and all the world shall tremble with fear, in that day, their griefs, troubles and afflictions shall exceed the pains of a woman in travel; in this day the Lord will come full of wrath and anger, to destroy the earth, and root out the wicked thereof: the Sun shall be darkened, and the Moon and Stars shall withdraw their Light, his ireful fury, shall break the hinges & destroy the foundations of the earth; let's hearken also to the words of Saint Matthew, in the language of Christ; As the lightning riseth fourth of the East and in a moment sets in the West; even so shall the coming of the son of man be: there shall be in those days great tribulations, such as was not since the beginning of the world until this time, nor ever shall be, Mat. 24. The Sun shall become dark, the Moon shall give no more light, the Stars shall fall from Heaven, the Waves of the Sea shall swell, roar and make a noise, that men shall fall down deadwith fear thereof; the Powers of heaven shall be shaken, Woe unto them, saith he, that are with Child and give suck in those days: For as in the days of Noah, before the flood, they were eating and drinking, marrying and giving in marriage until the day that Noah entered into the Ark, and knew not till the flood came and took them away; So also shall the coming of the Son of man be; then shall all the tribes of the Earth mourn, and many shall run and hid themselves in the holes and caverns of the earth, they shall say unto the mountains fall upon us, & to the hills cover and hid us from the face of the Judge that sits upon the Throne Blow the Trumpet in Zion, sound an alarm in my holy mountain (saith the Prophet Joel,) let all the Inhabitants of the earth tremble, for the day of the Lord cometh, and is nigh at hand, a day of gloominess, a day of clouds and thick darkness, all the inhabitants of the world shall be burned, fire shall scorch and consume the face of the Earth, and burning flames shall destroy it; His throne (saith Daniel, Dan. 7. 10. was like flames of fire, and the wheels of his Chariot like burning coals, a fierce stream issued and came forth from before him; this shall be the forerunner and discoverer of his Camp; now after this ireful vengeance of God is executed and fulfilled against the four Elements; the dead shall come forth out of their Graves and monuments, by the wonderful Command, Power and Providence of God; and the bones with the other parts of the body, shall seek and find out its proper Veins and Nerves, with the Flesh which hath rotten in the Earth; all those which have been devoured by cruel ravenous Beasts and Birds of the Heaven; all those which the Sea hath swallowed up, and Fishes devoured; all that which hath been turned into vapours by the Air; and all those which the Fire hath consumed, shall be reduced to its first being, and turn to its first proper shape and essence; all the blood that hath been unjustly shed, by Thiefs, Robbers, Murderers, bloody Tyrants, Mercenary and Corrupted Judges; it shall all appear there, not one drop thereof shall be wanting, from Abel which was the first that was slain, to the last hair of the head of any of them, which cannot perish. If it was a strange, dreadful and extraordinary thing to see how willingly the bruit Animals left the Earth, the natural and common Mother, fosterer and cherisher of all Creatures, flying from the anger and vengeance of Almighty God; to put and enclose themselves in the Ark of Noah, as if they begged secure from him, as if they had had some foresight of the approach of God's wrath upon the world; How much more fearful a spectacle shall it be to see poor miserable and wretched sinners to appear before the dreadful Tribunal of God's Justice, where all the Books shall be opened; I mean, that God and all the world will plainly see the inormous Crimes and Offences, of which our Consciences are full, and with which our hearts and souls are cankered, that which now we so closely mask and hid, shall then be made manifest to all; If the veil of the Temple rend, the earth trembled, & the Sun hid his face at the injury done to Christ crucified: With what face, with what shame, with what horror shall a multitude of impudent careless and unhappy sinners look upon that just Judge, whom not only every day, but every moment they have offended, blasphemed, and with a thousand sensual and deceitful fooleries displeased? If the sight of one Angel alone doth astonish us, so that its insufferable, as St. John affirms, who not being able to behold so great a brightness, fell down with his eyes towards the Earth, as if he had been dead; And Esayas after he had seen an Angel, confesseth, That all the joints of his body were loosened with fear: The children of Israel merely out of exceeding dread, said to Moses, Speak thou to us, and we will hear thee; for we cannot suffer this voice which comes from heaven, it makes us ready to die with fear; (although the speech of Angels have been so very gracious and mild on some occasions) how shall miserable sinners abide or endure the terrible voice, the exceeding glory of the Majesty of God, seated in the Throne of his Power, when he shall say what the Prophet's writ; The hour is come to avenge me of my Adversaries, now will I satisfy my anger, for they shall know that I am Lord of all: I will go forth and meet them in the way, and like a Bear rob of her Whelps, tear them in pieces, although I have long kept silence; been patiented and hitherto passed by your iniquities: Henceforth I will cry out like a woman in travel, I will kill and destroy at once, I will consume all Plants and fruits, make the fruitful hills, deserts, dry up the Rivers, Fountains, and Lakes, turn darkness into light; I called to them and they would not hear, stretched forth my hand unto them and they would not take notice, they despised my council and contemned my correction; I also will laugh at their destruction, and scoff when I avenge myself on them; when they call upon me in their troubles, I will stop mine ears, and will not hear them, and when they seek me they shall not find me; If the heavens are impure in his sight, and the very Angels are faulty before the rigour of his Divine justice, what shall betid us poor miserable wretches what shall we find who are a clod of earth, a small Cottage of Clay, whose foundation is in the dust; and laden with the blame of original sin, before we were delivered from our mother's womb; and if the Just shall hardly be saved, what shall become of the wicked and unjust, the number of which is to great; for as the holy Scripture teacheth us, there are many called, but few chosen; especially in such a strict and dangerous time as this is, when the secrets of all hearts shall be manifestly laid open; Here the great Monarches and Princes, shall give an account of the great taxes which unreasonably they have exacted of their Subjects; but especially Usurpers and Tyrants; who have much more to answer for; besides the multitude of God's poor sheep, which in stead of shearing they have slain; the innocent blood which they have caused to be spilt: Here our Merchants, Shopkeepers and Traders, in this our Theatre of the World, must set down a discharge, of the corrupted, sophisticated, and depraved Wares; sold with false measures and weights, even to the satisfying the utmost farthing of any abuse, or cheat, here the Avaricious, the Thiefs, the Usurors, which have undone some, destroyed some, and Piled others, must pay in the same coin, the damages and evils which they have done; at this day the mercenary Judges, which corrupted, violated, or blinded the eyes of Justice; shall vomit up the gifts and bribes for which they did it; Here the Orphans and widows shall put up their complaints with other afflicted persons, declaring before God's Judgement Seat, the exceeding injustice done to them.   

Then the time is come, in the which the Shepherds and Prelates shall give an account of their flocks, recommended to their charge, of the true & false, good and bad doctrine, with which they have fed them? Oh what care ought men to have of taking charge to teach God's people, for God will have a strict account of his flock; at that time, the evil Shepherds will say, but with sufficient grief of soul, and trembling with terrible fear; Behold those which we mocked, scoffed, little esteemed, and continually reprehended, esteeming them fools and infamous, in their course of life; see how God hath received them for sons, giving them part amongst his Saints and holy ones, this will be the hour saith St. Jerome, in the which many, Stammerers, Dumb and Unlearned people may be more happy, than the most Eloquent and Learned; many Shepherds and Herdsmen may be preferred before great Philosophers; many poor beggars, before rich Princes and great Lords; many simple Rustics, before the subtle, nice and delicate; which being seriously pondered by St. Augustine said; The foolish and senseless rob heaven, whilst the wise with their Doctrine went to Hell. Oh good Christians, let's open our eyes both of soul and body; and walk with continual circumspection, and care, that we, I mean every one of us in particular, may not come at last to incur that most terrible sentence that ever was pronounced, or can be possible, or immaginable to be Paralleled; for in comparison of the evils and miseries which will certainly come to us thereupon; all humane Calamities, Vexations, and afflictions, which in this Treatise I have mentioned, are delights, pleasures, and pastimes, in respect thereof; I mean that final sentence, which is the end and doleful conclusion of the Theatre of many a man's misery mentioned by Saint Matthew, 25th Chapter saying, Go ye cursed of my Father into everlasting fire, prepared for the Devil and his Angels, before the foundations of the World was laid; where they shallbe tormented endless, they shall desire and seek after death, but shall not find it, death shall fly from them, and their infernal habitations, from which, good Lord deliver us, Amen.    

A short DISCOURSE Of the Excellency and Dignity of MAN: By Pedro Bovistau; called Launay, Translated out of French into Spanish, by the Master Baltazar Peres del Castillo:  
And lastly, Translated out of castilian into ENGLISH,  
By Francis Farrer, Merchant.  
London, Printed for Samuel Ferris and are to be sold at his shop at London-stone in Cannon-street, 1663.   

TO THE Courteous Reader.  
THe Author considering (as I suppose) that he had obligation to satisfy in some thing that Honour which in the foregoing Treatise, many will object he had detracted from the Dignity of mankind; He composed this short discourse, in the which, he doth not only satisfy what he never took, but puts men into such a condition, the which all aught to seek, and strive to attain; Receive it therefore, gentle Reader, as thou wouldst any thing which thou esteemest or hast had experience of, for in this short Tract is contained, what Antiquity; and what the present, could honour, or can admire in men.  
Vale.   

The Theatre of the World.  
AFter that God had with wonderful providence and excellent knowledge, Created the World; which is the most exact setter forth, of the Greatness, Wisdom, and Power of its Creator; he placed man therein, that he should be King, Emperor and Lord overall that he had made in it; that he contemplating the Excellency, and greatness of the works, might render Love, Duty, and Reverence to that great God, who hath made all these things for his use only, to appear grateful for this high favour bestowed upon him, by his Creator, and that without desert, which sets forth not only the magnificence of our God, but declares his bounty and favour towards mankind; for above all creatures, he would that the manner of his Creation and beginning, should be different from all others, that he had made, that this is true, no man of discretion can deny, for to create the light, give being to the Stars, even the greatest and most excellent Creatures, that those from which men do receive most profit and outward refreshment, which are the Sun, the Moon, and the seven Planets; He only said, Let there be Light, a Sun, a Moon, and immediately they appeared in their several spheres in the heavens, in obedience to the command of their Creator, with the like words, he parted light from darkness; he enclosed the waters that covered the face of the Earth in one place; his only will and pleasure it was to set them bounds which they never did, or ever shall pass without his command and pleasure; finally, his omnipotent power and holy will alone, gives being to all that ever was or shall be under the cope of Heaven, all Plants, Trees, Seeds and Animals, enjoy life at his pleasure; they shall live no longer, than his divine bounty pleaseth; but esteeming and affecting man more than all the works of his hands; and resolving to imprint upon him with the pencil of his sacred wisdom, an exact Effigies of his divine likeness; and that not without mature and deliberate counsel; but he would create in another, new manner, the best and most excellent of all his Creatures here below, saying; Let us make man in our Image and likeness, that shall be lord of the Fishes of the Sea, of the Birds of the Air, and of all the Creatures that move upon the face of the earth; giving us with those words to understand the great Honour and Dignity, which he gave to that little clod of clay, which he had moulded with his own hands, and that he would not any of the other creatures should equalise or compare with man: If we proceed in this contemplation, we shall find one thing worth admiration, in the manner of man's Creation, and it is that to all the Animals of the Earth, to all the Birds of the Heaven, and to all the Fishes of the Sea, he gave body and soul together, when he created them, which he did not to man, that he might exalt him, & put him in the highest place of dignity & honour, here below; He first created the body, and after by his divine inspiration infused the Soul; giving to understand, that the Jewel which he put in that Cabinet, was not terrenal, nor derived from any of the four Elements, as many doting Philosophers have imagined; amongst the which some thought that the blood was the Soul; and their Reason was, because it often departed by means of some wound and rapture of Veins; or that it consumed away with some strong Fever; others were of opinion that it was fire, for being gone, the body, which was warm and flexible waxeth cold and stiff; others said, that it was air, for by breathing and gathering in air we live; Asclepiades said, That it was only the exercising of the five senses; Idiarco, That it was but a Harmonious concord of the four Elements; Hipocrates understood that it was only an Air or pure Spirit; spreading throughout the whole body: Amongst all these foolish opinions, the greatest and most blasphemous, was that of Crates the Theban and his followers, who held, That there was no soul in the body, but that it moved naturally of itself: No less false was that of Cratipo, who said, That men were created and form in the wombs of their Mothers, as the Plants and Trees are in the womb of the Earth: Even that filthy gormandizing Epicurus, failed not to declare his Invention, That although the soul were not wholly corporal, yet it died with the body: These are such rotten false opinions or arrows, no better can be expected out of the Quiver of the Devil, who is the father of all lies and deceits that are; who blinded the eyes of these and other vain glorious men, desirous to be esteemed wife and great inventors of new and difficult things; these he hath cunningly led on, with subtle and false suggestions, that with the subtlety of their reasons, and fair speeches, they might cover many other and worse lies, to purchase from men a fear, a reverence and esteem, as if they had been Auditors, or Precedents (with reverence be it spoken) of the Counsel of God: For like such they treated of his most secret mysteries, as if at the time of the Creation of the world, they had assisted at man's Creation; and thereto had been called, to be assistants, Counsellors and Overseers of his works: But we that are Christians, and have been in several schools better taught, ought not to contemplate, nor suffer our thoughts to wander upon such vanities, falsities, and lies, but firmly believe, that when our Lord and God Created man of Clay, he inspired into him the spirit of Life, and man became a living soul: It is not to be understood, that this inspiration was a blast that proceeded out of the mouth of God, and entered into the mouth of man; for God is simple, and without composition or compound matter, he hath no figure, member or form; so the soul that God infused into man, is a Spirit adorned with reason and divine understanding; as Moses in Geneses writeth, God first made the body; and after infused the soul; to give us to understand, that the soul doth not participate, nor hath any natural being or affinity with the body, which is made of the earth, only for its habitation, so long as it shall please the most high God; and till he shall command, or give licence to it, to return ●o its first lodging from whence it came; like the Soldiers of an Emperor, King, or Prince, that are upon duty, which cannot return to their houses till they have leave; not without cause did God Create man of two natures so different, the one from Heaven, and the other from earth; it is humbly conceived he did it, because if man should wax proud, grow high minded, or set too high esteem of himself, he might, (contemplating the lowliness and baseness of his Corporal being) which is nothing else but a little rotten earth, ashes or dust, abase himself, prostrate his flourishing Plumes, disown, depress and lay aside his foolish and vain imaginations; Now if man comparing himself with other creatures, and considering his weak and frail condition, should thereupon murmur against God, and speak evil of his Creator; let him contemplate the dignity of his immortal soul; he will suddenly be rapt up as in an ecstasy, (like Saint Paul with an earnest desire to be in heaven;) to attain a more perfect knowledge of his Creator; and perpetually to enjoy him.  
Only this contemplation would I recommend to those which shall read this short discourse; Which is the excellency and dignity of the soul and its faculties, of which, many Authors both Ancient and Modern have written much, and to the purpose; amongst them, Lactantius, Firmianus in Latin, Gregory Niceno in Greek, and Bartholomew Facio in French, against the new opinions of many; But above all, the Writings of I heodoritus Bishop of Syria, Of the nature of man, Translated out of Greek into French by Pedro Roldan, which have been in great esteem with all that have perused them, and indeed they are worthy of perpetual memory; for which cause, I shall not stay long, to make a large volume of this matter, but rather I shall strive to be short or compendious herein, that I may take off something of that ill savour, which I seemed to have left in the precedent discourse, of the miseries of mankind; which perhaps, may have appeared, very rough, sharp and rigorous; and for it I may be accounted a cruel, fierce, and austere judge of the works of God; Therefore I shall with as much gentleness as I can, discover here something of the excellency & dignity of man, that all people may understand, my opinion in this case, and how much I esteem of his dignity and worth; for the foregoing discourse which I wrote against him, it was rather to put a bridle to some vices, with the which I saw most men possessed then to derogate from his honour.  
There is nothing more certain and confirmed, for a truth, than what I shall now declare, that the greatness and worth of the soul of man is more excellent than all that is contained in other creatures, it's of more pure substance then both the heavens or the earth; setting aside the hope it enjoyeth by the resplendent light of christianity, which is an eternal and future happiness, of so much value, worth and esteem; that though all the men in the world should join together to extol and set it forth, they are not able to declare or conceive the half, of what is prepared for those happy souls that shall, by saith and good works enter thereinto; What greater or better testimony can I or any desire to prove, the excellency and dignity of man, then to see the exceeding love that God beareth towards him, who descended to the earth, and clothed himself with his humane nature and livery; and became a mortal Man, who is the immortal God, and not contenting himself with this; In sign of his greater affection to man; (who by sin, had lost that stamp, that divine likeness, with which he was created, defiling it with multitudes of iniquities and vices,) he gives him his hand, and helps him out of the mire, washeth and purifieth him, and makes him Heir of his kingdom, as if he were a lawful Heir, Subjected to his command and Dominion, all things under heaven; makes choice of him for his continual habitation on earth; reveals to him the great secrets of his Divine Counsel; in fine, he gives him to understand, that he created all things for his use, and for his respect he had given being to all Creatures. At consideration of which, the Royal Prophet David being astonished, cried out: Lord what is man that thou art so mindful of him, or the s 〈…〉 f man that thou dost so much value, esteem or regard him; the wise Ancients admired much, when they considered the greatness, and beauty of this world, and certainly not without good reason, being as it is of the first and greatest works that God made, they could not find out or understand, how it continued so long after one manner, without decaying, losing its vigour or changing that great and concordant order, which there is in it; they exceedingly wondered at the plentiful virtue and fertility of the earth, how it never grows weary, but is continually engendering, and producing trees, plants, corn, grass and innumerable swarms of vermin; and how it doth not corrupt, and rot, with that continual increase of such a diversity of things in its bowels, the Springs and Fountains never grow weary, but are continually flowing forth, and gushing out, by the same passage they began at, and from the same place, where they were appointed at their creation; they marvelled and that justly how the Sea receving into it, such abundance of waters, from so many such principal and large Rivers, as there are in the earth, yet seldom or never overflows its shores, or passeth the limits, which the Creator thereof bounded it with: They also admired, how the Sun appearing so small, should be far greater than all the Earth. These and the like considerations, caused wonder in them; and made them set a high esteem on ●hese sublunary things, and not without just cause; but with what greater esteem and admiration (think you if they but looked thereinto) did they love, reverence and respect, the cause for whose use so many excellent things were created and made, the which God was pleased to exalt, and put in so high degree, that he made him Lord of all his Works, Emperor, King and Captain of all his visible Creatures; for well may he be compared to them, considering the favours that Almighty God bestows upon man, allowing him (in stead of soldiers, and Yeo-men of the Guard which Kings take with them for their defence and safety) a guard of Angels, to accompany, Council and Defend him, from all assaults visible and invisible, and temptations of the world, the flesh and the Devil: Furthermore endowing him with that Divine care and excellent knowledge of all things present, a perfect memory of what's past, and a strange providential and evident understanding by conjecture of things to come: what shall we say of his care and incredible knowledge of all the Virtues, Properties and Natures of Trees, Herbs, Stones and Animals, of his understanding and knowledge which is good or bad, which is vicious, which is virtuous; What is honest and what is dishonest; yet not contenting himself with the knowledge of the essential of all the Creatures, and things in the world; he soars with a lively, quick agility of wit, more divine than humane to heaven, and with most acute reasons, treats, disputes, and holds arguments of the things thereof, as if he had consulted them with his Creator, yet secretly, covertly and inwardly in heart confessing, that man is the likeness and image of God, or at leastwise a book full of divine emblems, who living here below, elevates himself with a strong and nimble activity, through the air, & descends by the subtlety of his ingenuity to the profundity of the Sea; so that the depth of the one, nor the height of the other, but are as plain to his contemplation, as the earth he lives in, the greatest obscurity and grossness of the air, he peirceth at his pleasure, the thickness and firmness of the earth cannot defend, but he will take what he pleaseth, out of the deepest concavityes thereof; no whirlpool or gulf of water affright or hinder his passage over it, even when and how by his ingenuity he pleaseth; for which cause that excellent Poet Homer called men (Alphestas) that is to say, discoverers; for man only being borne strives to attain to the knowledge and understanding of the original cause, growth virtues of all things; with this insatiable desire of knowledge, and extreme diligence that men use to that effect, were found out & invented in less than a thousand years the greatest part of the Mechanic Arts, and diversity of Sciences, which are used in the world as Marcos Varron and others do affirm; some wise writers, called man (Phos) which signifieth light and knowledge, from that ardent desire that he hath to see and understand all things; the which caused very many Philosophers to err, and that only by this natural inclination that is in man to know; they believed that the excellency and principal being of our souls was the light of understanding, there is nothing that man more abhors, than the darkness of ignorance and folly, nor any thing that encourages his endeavours and labours more than desire of knowledge, from whence is gathered, that man is of a divine and heavenly spirit; who knows the virtues of the Stars, the influences of the Planets, and the qualities, forces and virtues of the four Elements: in fine, all Creatures both Celestial, and terestrial assist & serve man; at the which some of the wise men of Egypt, being with admiration astonished, they declared man (though audatiously expressed) to be God upon earth, a divine and heavenly creature; a messenger of the gods, lord of all eternal things, a companion of the gods, and the wonder of nature; but what adds more Glory & Majesty to him, is, that many times, God by his hands brings wonderful things to pass, as hath been seen, strange things done by many; which man could not do without God's Divine assistance, as we read in Ancient Histories Clasomeno, and Aristeo did both, the which often fell into Trances and Extacies, and being in these fits, their spirits departed and went to divers places; and being returned to their first senses, they related strange and incredible things, that they had seen in the Countries where they had been; all which appeared to be truths, afterwards by others relations; one Cornelius a Priest of the gods in Milan, living in the days, of Caesar and Pompey; he was put in to such an ecstasy with the profound meditation, of the cruel battle, that betwixt these two, the Father and the Son in Law, was in hand to be given; he though far distant, the same day the battle was fought, gave such an exact account of what passed therein, of the order and manner thereof of those eminent men that were there, and those that were slain in it; as if he had been present, or General and Commander of both the Armies; Also Apolinus being in the City of Ephesus, gave account thereof, what had happened that day at Rome to the Emperor Nero; the great Philosopher, Socrates fell every day into a kind of a retired trance, to converse with his soul, at which time or hour, he neither saw nor understood what was done by another before him or near him; the Divine Plato was ravished in contemplation at a certain hour of the day, all his life time, even till his death; the Poets which are surprised with that divine Rapture, when their Genius would write any excellent thing, they compose Verses, and indite such strange expressions, that they themselves being come to themselves nor others, can amend or hardly understand them; the which we plainly see, verified in that so wonderful as rare, Poet Homer, which may serve for an example of all the rest, of whom many wise men were bold to affirm, that if the wisdom and understanding of all the other Poets that before him, nor after him were or shall be, could be joined together in one; they would come short of the admirable excellency of his works; the which (though of one blind from his mother's womb) were such, that there is none in the world comparible to them; nor do I believe, if he himself should arise from the dead, that he could make another work like the first; by this example (not to weary you out with many others that there are) we may clearly see, that man is the most complete work that God made in the world; and that with his many favours and blessings bestowed upon him; he gives us to understand, that man was drawn with a Celestial Pencel, and a Divine hand; the Ancient Philosophers, although they knew much, either they could not compass or understand, or if they did understand, there was such diversity of opinions of the original of him that no certain resolution can be taken hold of out of their writings, for all or the most part of them, thinking that they had sufficiently found out and avouched the true Principium of man, they did only beat about the bush, inventing things full of lies, falfities and fooleries, masking them with the fair gloss of acquaint words, and the glittering show of gallant language, but not being able to hit the white, or find out the true beginning of man, they much wondered and admired at the great wisdom of the chief artificer and inventor of such a curious piece of work, which alone being seriously considered by its parts, figures, and proportions, it causeth a suspense in the senses of the most understanding men.  

Head.  
Who is there so stupid or senseless that contemplating the miraculous composure of man's head, is not ravished; considering that in this small part of the body is contained, a great proportion of Divinity; Here we will fix our discourse, without running through all the rest of the parts of the Body; not to tyre the Readers, What beauty is there created that can be compared, with that of the Head of this Creature? With what fairness can ye compare so great beauty? this the Tower of the Fealty of this little world, this is the defence of the Reason; the seat or habitation of the understanding; from hence as from a fountain, flows all that variety of works of the five Senses; How is it possible, that by one and the same pipe or conveyance, should come forth so many, and so various commodities, furtherances and profits; who can but wonder at the strange nature of humane memory? the which as Plato says, is the Treasurer, Secretary and Scribe, which never departs from this Tower, ever retaining and keeping things, although they pass in a moment, whose Office it is to conserve and lay up in its Register, like a trusty Scrivener, an innumerable multitude of things, very strange and different one from the other; and that without confounding or mixing the one with the other; but it rather refines, purifies and puts each in its place, to make use thereof, each in its time, when he shall have occasion to relate any thing, although he hath heard it and laid it up in store many years past; then we may see a multitude of things, various and strange, related in such order and method, that they do neither confound, mix, or disturb one the other, striving forcibly to come forth one before another.   

Eyes.  
What a strange wonder is the purity, subtlety and agility of our Eyes, which were placed in the highest Belcon of this Tower, to be Scouts and Sentinels, to behold and contemplate the most high and celestial Objects: Just over the sight there is a thin skin so transparent, that they glister like some precious stone, they are round, for more sharp and deep aspect, and beholding of things that are set before them; and for that cause they are clear and shining like to a looking-glass; they are also movable, & are never quiet, that they may not look upon any thing, that may offend them against their wills; therefore they move to what side they please; and if they espy any thing that molests or troubles them, then are they covered, clothed and adorned, with lids and brows, as with Bulworks and Baricadoes, to defend them from any danger that may succeed: Over the eyes are placed the brows, like a bow that they might receive no detriment from the sweat or any other humour that might descend from above.   

Nose.  
What Spectacle, what fight more worthy of admiration, more beautiful and comely, can be found or seen, than the frame of the Nose? Doth it not seem to be a Baricado also made to defend the Eyes; the which although it be small, hath three Offices, the first to Brach, take in Air and Spirit; the second to smell; and the last to cast forth at its passages, the superfluities of the Brain and of the whole Head; which are conveyed down thither as to a common shore, by those ways and grots which nature hath made.   

Lips, Mouth, etc.  
With what a concordant order are the Lips placed, as embosments and ornaments to the mouth? with what art are they cut and joined; and with what a pleasant Vermilion are they died; within the which is contained that admirable Instrument the Tongue; the motion alone of which converts the Air into words, is a true Interpreter of the most secret Conceptions, and thoughts of the soul; and for that cause is seated in the Porch of Gate of this Fortress, which is the mouth, and therein serves as a Porter, bringing and carrying of messages to and from those that are called and spoken to; Who can but wonder, seriously considering so small a piece of flesh; and being as it is one of the least members of man, it is the most magnanimous of them; it praiseth God; disputes of all things created; speaks of their being nature and delectableness; discourseth of heaven, of earth, of the four Elements; Of all that is in them and created of them; its true, it cannot well form words without the Gums or Teeth, which may in part be seen in Children which speak not till they have Teeth; and in old men, who stammer that one can hardly understand their words, after they have lost their teeth, they become like Children in speech.   

Beard  
Moreover nature hath adorned and decked the head of man (as Lactantius Firminius saith) with a comely Beard, to distinguish man from woman, to set forth man's age, and to be an ornament to him.   

Ears.  
The Ears also were not made in vain, nor fixed in so high and eminent a place to no purpose, but to receive more clearly the sound of voices, etc. which naturally do ascend in the Air; they are continually open and ready to receive the voice or found, by those wreathed creeks, and in those secret corners is the hearing retained and kept, nature also ordained that there should be wax and filth at the entrance of those Caverns, that if any small creature should presume to enter or do any detriment to the bearing, (which is the most excellent of all the five senses) should be made a Prisoner there, till it die.  
It's but brief what hath been spoken of the several parts of man's principal member the Head; much more might be related thereupon, especially if we should at large consider those parts joined together, and in them two wonderful things; the first is, that amongst infinite multitudes of people that are living, you shall not find two so exactly one like another, as that there shall not be some distinction betwixt them, and this difference consists only in a thing of so small circumference as the Face; so that none or very few, are to be found amongst so many millions, that have one and the same kind of tokens or signs of similitude:  
The second thing that Nature made, placed and set forth in so little a compass as the face, in which is showed all the rest of her Arts, is that she hath endowed some vissages with such an excellent and supernatural beauty; that oftentimes man himself, to possess, enjoy, and partake thereof, puts himself in hazard of a thousand deaths, lays his life at stake; and if he chance to despair thereof, he will sacrifice his honour, his life; desires to die, lose and forego all his estate, to prosecute, and obtain his desire, and sometimes forced, transported and deceived, by his own imagination; he looseth his senses for this thing called beauty, in testimony of which I could nominate here many illustrious persons, in all ages; that aspired to rob or spoil heaven of the choicest of its glorious beauty, to extol, flourish, and mask over, the spacious fields of the earth, thereby to immortalize themselves, and their works, only invoking this beauty, as if that alone were the Star and guide, that should lead them to obtain perpetual bliss, fame and glory, the beams that do issue forth from some fair and glistering faces, are of so much force and vigour, that they do overcome the inward intellectuals, as suddenly as lightning, over powering and taking possession of the greater and better part of the soul, and makes the poor distressed and afflicted lover, to feel its great force and power; with contemplation and admiration; with which they do deliver up their wills and affections to the thing esteemed and affected; Making themselves of Lords and Masters; Servants, of Freemen, slaves, of joyful, jocund and impassionate, most patiented Martyrs of love, and most obedient sufferers of such cruel and bitter torments and pains, that none can believe them, but such as have felt their smart; If their affections be sincere, they do not content themselves thus far to have gone; but they would willingly if they could, transform their own nature into that beauty which they so much admire and adore; also we find another great and marvellous rariety in the face, which though it be not a Foot in magnitude, we may see, or come to know, by the different changes thereof, not only the natural conditions of men, whether they are sad or merry, melancholy or sociable; but the affections of the soul, whether they are cowards, valiant, fearful, merciful, cruel, amorous, or free from love; whether they are possessed with hope or despair, be in health or infirm, alive or dead, and an infinite number of inclinations, affections and desires of the soul and body; for which cause that great Priest, King, and Philosopher; Hermes Trismagistus, after he had wearied and perplexed himself with the profound contemplation of the wonderful make of man; cried out with a loud voice, where is that most excellent Former or Producer of this so glorious a work? who is he that so well knew how to set forth, in such lively Colours, so admirable a picture; Who drew the portraiture of those so beautiful eyes, resplendent lights of the whole body▪ and bright speculators of the soul; who spread the lips as curtains to the mouth? Who so excellently knit the sinews together? Who interwove▪ and mixed so many veins, which are as so many little brooks; by the which, the blood is conveyed; & thereby sustains, strengthens and refreshes with its humidity and substance; the whole body? Who made the bones so hard and strong? Who engrafted, jointed, and fixed them, as if they were Sentinels, or Halberdiers, to keep within compass the thoughts when they would swell and aspire; run out of order and measure, and to harden themselves against Reason and moderation? Who covered the flesh with so soft and delicate a skin? Who distinguished and parted the fingers, with their several joints? Who stretched forth the feet, in so sit a proportion, causing them to serve as a foundation to the whole body? Who so closely pressed the milt together? Who gave that Piramidel shape to the heart? Who wove so many nets and roots in and about the Liver? Who made the passages and holes in the lungs? Who ordained so large a room for the Belly, with such a spacious, capacity? Who put the most honourable Members in the most eminent places, to be exposed to the view of all, & reparted the most unworthy members and dishonourable, in stations more private; where the covering should add value and repute to them; Contemplate, saith Hermes, how many and what exact pieces were form, to make up so perfect a creature? What proportionable beauty there is in each member; with what curiosity and art, so many different proportions are fitted and put together; each observing its service, its office, and all procuring the benefit of the whole? Who thinkest thou made & finished such famous works? Who dost thou hold for Father and inventor of them, or who the Mother, producer and projector; but the invisible, omnicient, and most omnipotent God?  
Hitherto we have spoken enough Phylosophically of the Essence, Magnificence and dignity of man; Therefore now it will be reason that we spend a little more paper in the further prosecution of the work, in proving how there never was, nor will be found any Art, Science or other thing wherein men have not excelled all other creatures; some more than others, and that as it hath been granted them from above; Now to add something to man's Value, Esteem and Reputation; I shall not treat of the seven liberal Sciences, nor of Mechanic Arts; the invention of which we all certainly know was from man; Not to be tedious and troublesome, I shall only hint upon some divine particularities; which have been experimentally found in men; and thereby to demonstrate how far the power of man exceeds itself; and how great is the subtlety of his wit; With very much reason we ought to admire the magnanimous spirit of Alexander the Great, who in his Childhood and most tender years, hearing a relation of the many great Victories which King Philip his Father had won, he wept bitterly; and being asked by his Tutor and Favourites, the cause of this his so sudden and passionate tears, in time of so much Feasting and Rejoicing; For grief and vexation (saith he) that my Father gained so many Battles, Conquered so many Cities, People, and Enemies, that there remains little or nothing for me to act, or any unconquered adversary against whom I should exercise that fervent desire I have in me of Warlike exploits, that I might attain to and gain part of that honour, which my Father got? What greater Testimony of an Heroic mind? What greater or more true Prognostication of the generosity of Spirit; which would possess or lodge in the breast of this youth, when he should come to maturity of years; the which was plainly verified afterwards, for before he had attained to thirty years of age, he had subjected so many nations, gained and conquered so many Towns, Castles and Cities; that finding no resistance, or against whom to bend his might; He went to the Deserts of Africa, to fight with the bruit Beasts, to satisfy that hungry appetite he had of combat and conquest, the Historians relate one thing more of him, as strange as any we ever heard of; That seeing himself peaceable Monarch, and absolute Emperor of the World, He called to mind the saying of Democritus the Philosopher, that there was many other worlds, he for the Conquest and winning of them, caused to be brought together an infinite number of Engineirs and Pioniers, to dig, delve and endeavour to find and pluck, those Worlds out of the bowels of the earth, and that all those that they should discover, they should reduce them to obedience, under his Empire and Command.   

I could here relate the Noble Acts and Exploits of Caesar and Pompey, for Caesar (setting aside the Famous Victory in the Civil Wars) he is found to have presented and given fifty field Battles, and caused the death of a million one hundred ninty and two thousand men.   

Pompey, Besides nine hundred and forty ships which he had taken at sea from divers Pirates; He is storied to have gained and Conquered by force of Arms; Nine hundred and sixteen Walled Towns, from the Alps, to the confines of Cadiz.   

It will not be proper to hid or omit here, that immortal Honour and Renown, which Marcus Sergius gained, after he had lost his Right hand, and received at several times twenty three wounds; He entered into Battle four several times with only his left hand, the which being disabled and made useless to him; He commanded one to be made of Iron, having it fixed and cunningly joined to the stump of his Arm, with which he after raised the Siege of Cremona, defended Placencia, and gained in France twelve Principal Garrisons; For brevity sake, we will leave the Fame and Renown that men have gained by Arms; For it would be tiresome to relate the multitude of examples I could produce to this purpose; But let's proceed to what they have gotten, by the Arts that to this day are in great esteem, which are Painting, Graving, Carving and Limning; What divine mystery must there needs be in the Art and Fancy of that Famous Painter Zeuxes, who drew a Vine with its bunches of Grapes so lively, that hanging it out of his window to dry, the birds came down to eat of the fruit, thinking they had been natural Grapes.  
Apelles, Though ten years he was in portraying and finishing of Venus, he at last set her forth so exactly and lively; That many young men at first sight, fell in love with her, as if it had been a living woman, for which cause the Magistrates commanded him to keep it private, that it might not corrupt the dispositions of youth.  
Who can but wonder to hear what Pausanias, a Greek Historian writes, of an engenious piece made by a cunning workman in Eraclea, a Province of Piloponesis, it was a Horse of Copper, whose Main, Taile and limbs, were so subtly and artificially made, that all the Horses that saw it, raged to come unto it, as if it were a live Mare, and very many with that furious and often getting up and down, broke their Hoofs, Knees and eyes, slipping on the smooth burnished Metal; and those that once saw it could not be parted from it with swords or staves, as if it had been a hot More; Tell me seriously, what secrets or enchantments? What hidden Virtue, or what secret thing could Art have put into that Horse, to deceive the others, or how can it force creatures enjoying life, to be taken with so much affection towards an inanimate thing, that they should love, and hazard themselves for it, being only a brazen Effigies, without soul or sense.  
Plutarch, Praising the excellency of man, relates that the great Mathematitian, Archimedes drew through the chief place of Saragosa in Sicilia with only one hand, and one cord, a great Ship laden with Merchandizes, and with as much ease as if he had led a horse or mare by the Reins, and this he did only by the Mathematics; the which Leon Baptista, who was a great Architeckt and a rare Artist, proposed he would easily do, if any great Lord▪ would please to be at the Cost thereof; What greater wonder of Nature can there be found, than that subtle device which Sabor King of Persia ordered to be made of a Glass, the which was of so large an extent, that setting himself down in the midst thereof, as upon the rotun ditude of Heaven, he saw under his feet the rising and setting of the Sun, the Moon, and all the Planets, and Stars; So that in this his so pompious a Seat, he seemed not to be a mortal man, but an immortal God, under whose Power and Command, that Glorious Starry Canopy was subject? What greater pattern of Divinity can man give, especially a powerful King; then to see himself set in appearance over the Sun and the Stars, which really is the proper Throne of God.   

What Divine wit invented that Statue of Mennon, which seemed to be miraculous, for always at the rising of the Sun, if it shone upon it, it made an exceeding noise, as if it had within it some living soul or divine spirit of inspiration, it was the device of man as Cornelius Tacitus and Strabo say; Who can but admire of that Wooden Pigeon, which Archito the Tarentine made; the which as Historians report was composed by the Mathematicial Art, with such constellations, such influences & characters of the Planets, that it flew to and fro amongst the Pigeons in the air; In imitation of which Albertus Magnus framed a head of Copper, which spoke as exactly as if it had been a living man.  
Galen an Author worthy of credit, relates, that Archimedes' made a Looking-glass, with such influence of beams, that from the shore, it fired the enemy's Ships two Leagues off; the which may not appear strange, nor from the way of truth; if we call to mind that Spaniard which not many years passed made such strange Looking-glasses, that they represented to the spectators, two different shapes at once; one of life, the other of death, a thing so marvellous and rare, that many modern Philosophers not being able to find out the natural reason, of such a representation, they remained in suspense, commending both the Artist and the work, many other, and very strange looking-glasses have been made, amongst the which we must not forget that of which Ptolemy makes mention, that looking therein, it represented to the view, so many faces as there had passed hours in the day: Can there be a greater cunning in any creature then that which was in the hand of a man, who wrote the Iliads of Homer, which are many thousand Verses, in so small a quantity of paper, as would be contained in the shell of a nut, as Pliny expresseth; Another made a ship with all its furniture, as Sails, Cordages and Tackle in so small a compass, that a Bee might cover it with its wings; But methinks sufficient hath been spoken, because they are examples of most lustre, honour and esteem amongst the Ancients, also by them admired, and set forth as proofs of the excellency and glory of the spirit of man, and how God hath endowed him with divine wisdom.  
Now I shall in few words express some Acts of the most famous persons of our times, that their honourable deeds may not be buried in the profound pit of Oblivion, nor yield the glory thereof to the Ancients; Amongst all the Trophies, Honours, Triumphs, Glories, Spoils, and Exploits acted by our forefathers; I find none can be compared with the Art of Printing, for this so wonderful as strange invention, is of so profitable a use; that the best of former inventions cannot be equalised with the dignity thereof; or dare to appear before it, this only keeps, conserveses and aids, all our conceptions, inventions and projects from the dangers of forgetfulness, it's the trusty treasurer of our imaginations; it makes the memorial of our ingenuity and wisdom immortal, and adds eternal being and glory thereto; it goes on perfecting from age to age the fruits, labours, and profitable studies which men produce, wearying searching and spending their brains and times in the Schools and Universities; all other inventions, how fine and exactly soever they appeared, men have continually gone adding something to them, towards perfecting the first grounds and foundation of them, and that is done by the acquaint wits, which every day arise; but this was so happy an invention, brought to light with so much perfection and desire, so well ordered, polished, and beautified, that they cannot add to it, nor diminish from it, any thing of lustre, or worth esteem; the works thereof are so strange & quick; executed with such diligence and celerity of action, that one man alone can make in a natural day more Characters and Letters in Printing, than the nimblest and most deligent Scrivener in the world can write in two years: Who now can but laugh at (the ancient manner of writing) (though not condemned) the miserable barbarism, and weak inventions of the ancients; who (as Strabo writes in his Book of Sita Orbis) wrote first in Ashes, afterwards on the bark of Trees, after that on Laurel leaves, after that on sheets of Lead, then on Parchment, and afterwards in Paper. If there were changes then in the things upon which they wrote, there was also in the Instruments with which they wrote; for on Stones they wrote with Iron; with a Pencil on the Laurel leaves; with the Finger on the Ashes; and with a Knife on the bark of Trees▪ with Canes on the Parchment, and on the Paper with Quills; the sorts of Ink also were divers, the first was a liquor of the Fish which we call Turtle, after that joyce of Mulberries than Smut or Soot, and after that of Vermilion, was made that which was compounded of Gum, Gaul and Coppers I have made so prolix a story of this, tha● men might see what pains and labour, that famous  did free us from, who in the year, one thousand four hundred ninety and three, Invented the Art of PRINTING: I could if I would, next to the former invention give the second Crown (Invention of Powder) to the Friar that found out the mystery of powder, and shot off Cannons, Muskets and Pistols, which are cruel instruments of War, were it not that I have declared, in my former Treatise, of the miseries of humane life; that this imagination, was more prejudicial than honourable, more hurtful than profitable to mankind: Yet it's a strange thing what Brasava writes of a Citizen of Ferrara, who found out the way of making Powder, that should not sound, or make a noise, though it be shot out of Cannon, Gun or Musket: But we will leave these thundering flashes of Jupiter, invented by the suggestions of the Devil, for the destruction of mankind; and return to the consideration of the subtle and divine wisdom of the men of latter times amongst the which, we ought to esteem the cunning of that Italian, who presented to the Duke of Vrbane a ring of Gold with a precious stone set in it; the which he had made a perfect Dial, with which the hand gave a blow, to advertise the hour to him that wore it; who can but admire at what an Author worthy of credit writes? He saw publicly done in Milan, a man wash his hands with melted and boiling Lead, having first washed them over with the juice of a certain herb: What greater wonder in Art or Science can we behold, than this? That man should make his face and hands, which consist of flesh and skin, so tender, soft and delicate, as nothing more, to become so strong, hardy and defensible, that they are able to resist the grand force and violence of fire, and of so penetrating and burning liquor as lead is; what can man's ingenuity do more, or his Art achieve further, since he dare adventure to put his naked limbs in the Fire, and it doth not burn or consume them? If perhaps this seems impossible, & you think that man is not able to resist the fire? what will you say of that which Alexander, and above fifty other Historians relate, happened in their times in Secilia, that there was a man called commonly by all, the Fish Colax. For from his youth he was accustomed to swim in the Sea, he proceeded so far therein, that the greatest part of his time he lived in the water, turned into the nature of a Fish, or creature of that Element; he would stay five or six hours under water, after that whole days; and by degrees he brought himself to stay eight days without coming forth; so at last he accustomed himself to live under water the most part of his life, which was above eighty years; many times he appeared when he came into any ship's way at Sea, he would go aboard, eat and drank what the Mariners gave him; sometime he came to land into his own Country, where he stayed but little; because great pains of stomach possessed him if be stayed out of the water. The which also Pontano affirms for a truth: What more wisdom or divine ingenuity can possess man to pierce the four Elements, familiarly to make use of them, and serve himself of them, as of other Creatures; except he should soar in the air, and through it to pass, both Soul and Body to Heaven: Nay, there hath not wanted some, who have attempted it: For Leonardo Vincio invented the art of Flying, and exceeded therein, to the admiration of all; I need not mention here of a multitude of Vaulters and Jugglers, who with so much dexterity and boldness do act their parts, that (especially those which to this day vault upon Cables, etc. do often cause Kings, Princes and Commons to retire themselves from Balcones, and Windows and avoid the sight of so desperate, horrible, fearful and supernatural actions; insomuch that the Actor often remains alone, because the people cannot endure to behold the desperate and unfortunate condition to which they exposed themselves: For which cause, that great Philosopher Mercurius Trismagistus endeavouring to extol the subtlety of man's ingenuity; yet admiring at the divine agility and quickness with which it acts, declares to his Son these following words; What thinkest thou at this? or what treasure thinkest thou? Hast thou shut up within the members of thy body? Command thy soul that it cross the main Ocian, and thou shalt perceive how soon it will pass overs nay, in a manner before thou canst imagine, without changing its place of abode; Command it to ascend to Heaven, and there thou shalt apprehend it to be in a moment, and that without any wings; for it hath none; yet there is nothing that doth disturb or impede its flight, no not the wide and large tenebrosity of the Air can hinder its carreare, the burning heat of the Sun, the swift motions of the starry heavens and Planets, it penetrates all, even to the most pure, celestial and excellent species of them: If thou findest not contentment in this, if thou wilt not abide amongst: the spheres and heavenly bodies, search out and understand what vastness there is beyond those heavens we see; sure thou mayest easily do it, consider then what the agility of thy soul is? hold thyself immortal, and believe that thou art able to understand all the Arts and Sciences of the world; ascend above the highest Elements, descend to the deepest Gulfs, think upon and call to mind, what passages thou hast met with, and what thou hast acted, search out the effects of Fire, Water, Air, of the drought and moisture that goes through all parts of the World, fix thyself in Heaven, on Earth, in the Sea, in the Air, and dwell if thou pleasest without the body; Sure then by this we may collect that the nature of man is a strange and miraculous thing; for although it hath one part of its being mortal, decaying and perishable, the other and more noble is Immortal; derives its original from heaven, very well remembers its splendid Country, the glorious gifts and graces which it hath received from its Creator; and so despiseth all terrenal enjoyments; but fighs and groans for those of heaven, with an earnest desire to purchase those felicities which it left there, for certainly in itself it knows, that its Principal, Parents, Friends and Alliance, are there, and that naturally is the country where first it received its being; The which if it could clearly see with its eye of reason which is a power of the soul, that never can or doth part from it; more than the light from the Sun; and from hence sweetly enjoy, without this clod of earth, or spoil of worms! Oh what wonderful things would it act; how rare and strange would its designs be, but this lump of clay, the body weighs it down and hinders, which Mercurius calls a Tyrannical Prison of the soul; for that ever impeds, when this would, set forth its divine Essence; but when it goes forth of this body by contemplation and meditation, and freeth itself from the weighty burden thereof subjecting the vicious appetites of it, it no sooner remains at liberty, but receives the Noble influences of Heaven, and being purified and cleansed from the filthiness of these earthly members, goes skipping in the Air from Element to Element, holds communication and converse with the Angels, and can Penetrate even to the Throne of the most high God; Whence being inflamed with a divine fury or Zeal acts here below strange and wonderful things; as Moses relates of himself, that after he had parted from men to converse with God, and stayed some few days, his face was so bright and shining; that the Children of Israel could not behold him: St. Paul was caught up into the third heaven: Socrates often being elevated in serious contemplation would earnestly behold the Sun for the space of an hour without motion, so that he seemed rather dead than a live: Alexander the great, being once in exceeding danger of his life, surrounded with enemies, his Army almost lost and discomfited, he fell into such a furious & passionate rage, that he sweat throughout his whole body drops of blood, which appeared to his adversaries as flames of fire that issued from his face and eyes, at the which being frighted, they began one by one to fly, and left him alone, without any hurt: By which we may clearly discern the power and command that the soul hath over the body's Sepulchre, in the which it lies buried in this life, and how many times it freeth itself from the chains, with which it is bound, and in spite of the body, goes to visit her ancient habitation which is heaven, leaving in a manner for that time the body as dead; the which St. Augustine very well asserts, in a Priest of Calamensa, that always when he would wrap himself up in contemplation, he did it with so much gust, delight and so profound a forgetfulness of things here below; that he remained stretched out upon the ground without any sense or motion, and although they applied to his most tender and sensible parts, cauterizes of burning fire, he felt no more pain, nor made any more motion than a dead corpse, and after that he had come to himself again, he gave wonderful, strange and incredible relations of what he had seen: Herodoto affirms, that a Philosopher called Atheo, vanished after such a manner, that the soul many times, leaving the body at home, wandered through strange Countries, from Province to Province, and related at its return very strange things which it had seen, which appeared afterwards to be true by experience thereof made; A child after he returned from such a rapture of spirit, Prophesied the death of Julian the Emperor, with the whole Tragical misfortunes which afterwards happened to him how his enemies would come, and whom they were that should kill him, without ever hearing, or being adverted thereof by any person: Another Philosopher showed in a glass the host of his enemies, set in order, and prepared for the Battle, such so wonderful and strange are the operations of the soul of man, so great is its power, when it escapes and freeth itself from the Prison of the body, when it makes a stay in the contemplation of Celestial things; which many times (because it's not common, and it seems to cast off nature,) the simple vulgar do attribute to the devils, which certainly is nothing else but the supernatural divinity of man that doth these things, and that by reason of its great affinity it hath with the deity; is there any thing more certain than that which is related of Leonardo Pictorio, who so strictly began to tame his flesh, with abstinence, that he brought himself to eat but once a week, and to this day many report, that the Scythians can go ten or twelve days without eating; sustaining themselves with the juice of a certain herb which they carry in their Mouths.  
What more can be added to set forth the excellencies, and praises of this creature Man, but Divinity itself? If we should in particular treat of its wonders, the Histories are full of them; Paper expressions and Ink would fail, before the marvellous things that are to be spoken of it; There have been many that no kind of Poison could damnify, and that for some secret mysterious virtue which was hidden within them; King Mitridates, seeing Himself overcome by Pompey, had rather die, then fall into his hands alive; he therefore took and made proof of the most desperate and pestilential potions tha● in those days were known, but that did not hurt him, being preserved by his own nature, which served him as a sovereign medicine against all Poison; so he was forced to kill himself with a dagger: Galen that Prince of the Physicians writes, that a Girl which was bred up and fed with that veriomous herb called Napellus or Hemlock it was converted into the substance of the body, that afterwards no kind of Poison would do her harm, but all those she lay with, were poisoned with her breath: Auiscene writes that in his time, there was a man, from whom all venomous beasts did fly; for if it happened he bit or touched any, they presently died; he also saith, that he had seen a sort of men which the Greeks called Ophergines heal venomous beasts by touching them with their hands, and extract the Poison out of any body, only by putting the hands upon the place damnified; the very same virtue have the Psilos and Marcians people of afric, whose Ambassador was seized to make proof there of in Room, his name was Xagon, who was put into a vessel full of Vipers, Snakes, and little Serpents and other venomous Creatures; he was no sooner put therein, but in stead of biteing and afflicting of him, they began to lick, to fawn and make much of him, each in its nature; in conclusion, we find in man strange, marvellous & monstrous things; in so much, that many of the Ancients, considering the Excellency of his nature, but not finding any thing that can be compared to the exquisite and industrious providence of him; they commanded them (that is the most learned) to be called gods, even for such they esteemed, honoured and adored them: Some there were so constant in their opinion that they never laughed, as Marcus Crassus for which he was called Agelasto (as much as to say) one that never smiled but was even in one constitution, others never vomited, as Pompey; some never spit, as Antonio the second; some never found sickness in their bodies, as Pontano writes of himself, for he many times wittingly let himself fall from his condition, yet felt no pain or grief, nor found any detriment; others there were who enjoyed so sharp and piercing a sight, that they could discern things that were fifty or sixty leagues distance, as if they had been much nearer; Solinus and Pliny, do affirm of one who was called Strabon, that in time of the Punic War; he saw from one of the high Rocks or Promontories of Sicilia, ships set sail out of the Port of old Carthage, which is above a hundred Leagues distant; Of Fiberius the Emperor (its said) that waking at a certain hour of the night, he could see all things as clearly as if it were day; in the Country of the Cardelin●s (saith Pliny) there are a sort of men that will run as swift as Greyhounds, and that its impossible to come near or take them; unless it be by reason of age or infirmity; Quintus Curtius and many others writ; that Alexander the Great, was composed of such a temprature and strange equality and harmony of humers, that his breath naturally surelt like Balsam, and that when he sweat, he cast such an odoriferous scent from him, it seemed as if there had flowed Musk and Amber through the pores of his body; Yet they relate a more strange thing then this, and more hard to be believed, that his body dead smelled sweetly, as if it had been embalmed, or filled with the most precious perfumes of the world: Cayus Caezar was so excellent a Horseman, that causing his hands to be tied behind him, without Bridle or Saddle, (a wonderful and almost incredible thing) with only his knees, he would make the horse run, stop, turn, leap, gallop and curvet, as well as if he had bridle or saddle: Marcus Paulus a Venetian writes that the Tarters are so great searchers into the secrets of Nature, and have so much power and command over the Devils, that they can darken the air when they please & that he once being beset with Thiefs, made an escape by this means: Haytomus an Author of singular repute and great authority, in the History that he wrote of the Sarmatans' affirms the same; and goeth further, relating that the Army of the Tartars being almost routed and overcome, was succoured and preserved by a Enchantment of one of their Ensigns, casting a mist and darkening the air, about the host of their Enemies: I have read in many ancient Authors, that those of Ethiopia, who with a hidden virtue of some herbs, gathered at certain set hours, dried up Ponds and Moats, almost empty Rivers, and open any Lock: What shall we say more, to set forth the excellency and dignity of man?  
There have been in the world such excellent Musicians, that with their Harmonious melody have changed the conditions, desires and affections of the hearers; nay more, their inclinations and wills; it makes those that are melancholy and sad, to become cheerful and merry; those that are valiant and stout, to become towards, to dance, leap and tremble with fear; it causeth others to make gestures and strange postures, according as the sound riseth or falleth: Terprando, Metimeo, Empedocles, Orpheus, Amphion, were all such exquisite Musicians, that in their times, they cured many that were Frantic, Lunatic and possessed, and that only with the sweet harmony of their Instruments: Pythagorus only with the deep experience and understanding he had in this science, cured a young man that was near dead with Love, he eased him of many cares, evil desires, and carnal appetites, which did continually torment and molest him; causing him to forget them all, as if he had never known them, and that in few days; and all his time afterwards he lived very pleasant and contented: All the Historians both Greek and Latin, which treat of the life of Alexander, make mention of the excellency of the hand of Timotheus his Musician, of whom I shall declare only one thing, that at a Banquet being playing on his Instrument, before his Master and many other guests; He began on a sudden to sound an alarm, so furiously and exactly, that the magnificent Alexander, little considering his action, hastily arose from the Table, and called for his Arms, being forced into a rapture with the Harmony, and exquisite harping of his excellent Musician: The great King Agamemnon being obliged to go to the Wars of Troy, and not confiding in the honest retirements of his Wife; he left her in the custody of a famous Harpist, who when he saw her pensative, idly discoursing, or transported with the darts of Love, would take his Harp, and with the harmony thereof, so entertained that great Lady, that all those carnal appetites and motions, vanished and fled from her: Insomuch that Aegisthus though her darling, could not obtain any favour from her, until he procured the death of him, who with his science and skill, was the trusty defender, keeper and preserver of the Chastity of that otherways lascivious Queen: Sure we may with greater reason insert that example of the Royal Prophet David, who with his skill, art, and harmonious Music, caused the evil spirit to departed from Saul, as it is more at large expressed in the book of the Kings.  
But that we may draw towards an end of this Labyrinth, which we do but in short express, concerning the praise of man, and that we may set to the last seal, in his commendation; I will conclude with this that there is nothing in him, either joint or member how despicable soever it be, which is not proper for some use, profitable to some end, and from which may not be extracted some singular Medicine, Remedy and benefit; as Galen and many other Physicians do affirm; the spittle fasting, is very good against the biting of Venomous beasts, and helps against the inflammation of the eyelids; the eare-wax applied to the nostrils provoketh to drowsiness and sleep; his Urine besides many other things, for which it is commodious, its good for those that are Dropsicall, his fat or grease applied to any kind of Gout, very much assuageth it; the blood of man taken while it is warm, healeth those which are smitten with Love; which several Authors do write, Faustinia the wife of the Emperor Marcus Aurelius did, his flesh embalmed for how many excellent uses doth it serve and for how many infirmities is it? (and not in vain) used; many Arabian Physicians made profitable use of the Pith, Nerves, and Marrow of his bones, and also of his Entrails, they beat the bones to Powder, and give it to their Patients to drink, only to try new and strange experiments; Orpheus and Argelous, cured a disease called the Squinancy or Queenzie with the blood of man, and even with the pairing of the nails, they were wont to cure Agues, as Pliny affirms; not neglecting the use of the meanest and most despicable parts or members of his body; to gather thereby, the precious fruit of health; In the sweat of Man, saith Galen, there is some strange secret, and its certain, that his breath being healthful and well tempered, is very helpful to such as are Leprous; and what is more strange, although it cannot be spoken without shame his dung or ordure was wont to be very much prized, esteemed, and used anciently in Physic, as Xenocrates affirms; so that finding so many profitable benefits in this creature, they accounted it no shame to make use of the most vile & despicable excrements that proceeded from him; and that by reason of the great profit, benefit and commodity, they experimentally found thereby. And now seeing man is composed of so much good, excellency, dignity and deity, being descended in his better part from heaven, we will leave off to compare him with other creatures; the which though God gave them what was necessary, moderately to pass over their lives, in quiet security, as giving to some a hard, tough, and impenetrable skin; to others, a long and thick set hair to defend them from cold; and other inconveniencies of Air and Earth; too others Horns, Teeth, Claws and several more sorts of Arms, offensive and defensive; too others nimble, light and active limbs to fly from the enemy; to some craft or subtlety, to hid themselves in the bowels of the earth; too others wings, and light spreading feathers with them to fly in the Air; and by soaring above to avoid the anger and fury of man.  
Yet all this is nothing, or of small moment, in comparison of those favours he bestowed upon man, for although he created him naked, and destitute of those conveniences of nature; covered only with a tender and delicate skin, that by every small occasion is subject to be broken; he did it not without some great divine providence; God did not make him so, but with mature and deliberate Counsel; for he knew full well, with what diligent care and quickness man would benefit himself of the exterior sensative enjoyments of other Creatures, and how the senses should be subject to the quickness of humane understanding, the which hath no sooner projected any thing, but they are ready to obey and fulfil its desires; it was thought necessary, that the Instruments that were to be put upon such employments should be more delicate, subtle, tender, pliable, and not so stiff or strong, and that the blood should be more pure and hot; for as the temperature of the blood in the Veins is, such is the constitution of the body: If man were composed of a hard hide and gross humours, without doubt he would be of a rude, blockish and unpolished understanding, as we see to this day; the fattest and most personable men generally are most blockish, slow and sottish: Therefore it appeared better that man should be created of flesh, etc. more delicate, lively and tender; that it might not be too heavy a clog, or hindrance in the understanding and knowledge of things to the soul; but that (as it doth) it might act the more freely, in the which is palpably seen the sovereign wisdom of the Artificer, or framer of this so excellent a work; as also in other things, which he would not give to man at his Birth, which are such conveniencies and defences, as he bestowed upon the Animals▪ because he knew well that man with his natural and providential industry would obtain and purchase what they enjoy with any other thing whatsoever; and that he would accommodate himself better than all the other Creatures; although he were created and born, naked and void of all arms, either offensive or defensive; and they came into the world, decked, adorned, and endowed, with horns, teeth, beaks, poisons, stings, scales, and shells: Instead of which, God bestowed upon him the Government of Reason, the weapons of the understanding, with the which the soul, not the body is armed and defended; and are sufficient to tame, subject and bring under foot all the other creatures; the great power and force of Beasts, cannot resist this thing called Reason, neither the sharpness nor hardness of their Horns and Claws, nor those great bodies composed of flesh and bones, it forcibly subjects them, not with greater strength, but with subtlety, cunning and activity, whereby it serves and benefits itself of them at its pleasure; For there is no creature, how great, strange, hardy, bold, fierce, furious or fearful soever it be; Yet when it seethe man, although it never had seen him, or his like before, but it trembles and is fearful, or at least shows respect, this Majesty he retains still, which he inherited from that first impression which God stamped upon Adam in Paradise, which the Ancient Cabilists called in their Language Phahat; With this confidence, the first man did boldly live amongst, and converse with so many Savage, strong and fierce Beasts, giving a name to each, according to its kind, Hereby he purchased so great a power and dominion over them, that they all did fear, honour and reverence him as sovereign Lord, and absolute King over them.  
But so soon as he was negligent, and forgetful of himself, proved in grateful and sinned against his God; that image was blurred, though not totally blotted out, and he lost almost all that power and command, which he had over the creatures; from the root and relics of which remained, and we inherited of this Character; proceeded, that many holy men inhabiting the Deserts, slept, eat, and securely conversed with fierce Beasts, without receiving any harm, Entered into their Dens or Caves, as into their own houses, and lived amongst them, as in company of Parents and Friends, without any fear: We read of Samson, David and Daniel, who went amongst Lions as amongst Lambs; Elisha commanded the Bears, as if they had been his slaves, and St. Paul received no hurt from the Viper.  
Now it will be convenient in a few words, to give answer to what we alleged in the former book of the miseries of this life; When we set forth the vile and despicable estate of man; saying, that he was of so small a value and short continuance, that many of the Animals far exceeded him; Sure there will be none so foolishly bold, that dare to say, God bestowed more benefits and favours upon other creatures then upon man. I believe not, for although he created him of so base and low a substance as the dust of the earth; Yet he lost not thereby one point of his dignity, authority and grandeur; for we know he made him of so vile and invalied a matter; Not because he wanted more noble Elements, out of which to form him, for the creation of the Sun, the Moon and the Stars, does sufficiently declare the contrary; but He was pleased to create him of clay, to be a clog, to abate his Pride and vainglory; which were the total destruction, and first cause of the banishment of Adam, and all his posterity out of Paradise; also to give him to understand, that there is within him something that cannot employ, and detain itself in sublunary and terrenal things, nor place its end, felicity and bliss upon them; as brute beasts do, that enjoy all their happiness in this life, and it ends with them; but man, all his conveniency, his life, his honour and perpetual bliss and quiet, consists in setting all his thoughts and meditations on heaven; lifting up his eyes to the Hills, from whence cometh his help, and where he hath a place of perpetual abode and habitation, a certain house of pleasure and rest, where he ever ought to be purchasing lands and inheritances, by his provident life and good conversion, and thereby to obtain everlasting happiness, and eternal glory; If I said, he was laden with miseries, and subject to an infinite number of infirmities, troubles, and sorrows, its true, I do not deny it; But God did not create him at first subject to so many mishaps, disasters and casualties; he made him a free denizen of this world; not to pay tributes or excises, for he placed him in the highest dignity and degree therein; if he be miserable, if he suffers evils, if he be subject to weakness, infirmities, and sorrows, he brought them upon himself; he sought them out with his own hands so soon as he parted from his creator; by not endeavouring to follow that holy vocation unto which at first he was called; if he had known how, (or to say better) would have known how to have kept that excellent treasure of grace that then was bestowed upon him; his omnipotent creator would have maintained him, in perpetual felicity and honour; Yet such is the abundant mercy of God, that although for his offences, he brought him under so many miseries and afflictions, he did it not for any rancour or odium against him; for only in regard of his love and affection towards man, he did not pardon his only Son, but delivered him into the hands of his enemies, which so barborously murdered him, as by sacred writ we certainly know and believe; paying with so vile and horrid a death temporal, the price of that otherways irrecoverable death eternal which we owed, and deserved: If he made us of earth, it was to bring down the exceeding haughtiness, of men's fancies, to pluck out from our hearts by the root, that pestiferious herb of Pride, and vanity, which the devil our envious adversary planted in them, to keep us captive under his command and will; this is the main cause why man is so overcharged with troubles and sorrows, so full of grief, anguish and afflictions, made corruptible & mortal; but if man knowing himself to be a captive, a slave, and subject to such and so many vexations, considering himself so miserable, sorrowful and afflicted, is so boasting and haughty; What would he do if he were immortal, impassable▪ and incorruptible I without any misery or sorrow and all things succeeded to him as he could wish or desire? For this cause God with a mighty hand subjected him to miseries and afflictions; yet for all, hitherto he hath kept, and ever hereafter will maintain in this mortal, weak, and frail vessel of earth, so sweet an according harmony, conformity and unity, that its impossible to imagine any thing so beautiful, exact and complete; But to be brief, I will express in few words what I have declared in many, to place man in his last, greatest and highest perfection, and set him forth with the most exquisite praises that we can; therefore let's consider him in that perfect estate and condition, in the which he was created, and we shall find man alone to be the work which God made, to show his great magnificence, wisdom and power, the immensity of his knowledge, and the infiniteness of his bounty; But if we contemplate him in the estate of general corruption, which Adam left us as a legitimate inheritance, a spot (far worse than that of oil) which is continually shed upon all his posterity, we shall find it very foul, monstruously unclean, low, filthy, and deformed, subject to a thousand miseries, banished from all good, maimed, foolish, inconstant, a hypocrite, and in conclusion, instead of King and absolute Lord (as he was) of all the creatures, a slave and a servant of sin with which he was conceived and borne. But if at last we seriously contemplate and consider him renowned, by the virtue & power of the word of Almighty God, we shall find him not only reestated, & reinthroned in those pristine graces and dignities, which he at first enjoyed, but much more exalted in harmony, might & preferment; for where there is the greatest abundance of sins, there (if a true strength of contrition) is found the most full and overflowing current of grace, mercy and favour of our God, to wash away the spots blemishes and deformities made by sin, and to renew the creature, as St. Ambrose expresses at large in his book of the Vocation of the Nations, chap. 3. and St. Austin in his Book of Grace and Correction, chap. 10. We all of us aught, as Plato saith, seriously considering and acknowledging, the multitude of mercy's God hath bestowed upon us; to bless, praise, magnify and give him thanks that we were borne men and not beasts; and although in this mortal fragil & perishable life, we may meet with many thorns, prickles and afflictions; which we cannot so easily digest as we ought, besides those civil Wars waged betwixt the soul and the body, in which it lies shackled as in a prison, or buried as in a Sepulchre; yet that he is pleased to give us grace always to be striving, labouring, and endeavouring, and that with unwearied afflictions, to run that Race, to walk in that Path, which leads us to the holy City of our God, that heavenly Jerusalem, where there is no hunger or thirst, no colds or heats; there we shall be free from all the evils, miseries and calamities, which in this world do attend us; yet it's certain, walking in this valley of sorrows, sailing in this frail body, as in a ship made on purpose to transport the soul to that haven of quietness, rest and happiness, while she stays here, she must trip, stumble, fall, rise and fall again; such is the variableness of our being in this life; nay rather the mutability of this shadow of life; But once arriving into that harbour where all safety dwells, and unto which all hope to attain, that is, to a final perfection, she shall be immortal and impossible, full of those flourishing joys which shall never fade or whither away, full of perpetual peace, rest and glory; enjoying that Ancient and Original degree of Dignity and Honour; which her malicious and cursed enemy the Devil, would have deprived her off; Unto the which felicity and eternal happiness bring and conduct us: He who with the Father and the holy Spirit of Grace, liveth and Reigneth, ever one God, world without end, Amen.