A Word of Comfort: Showing, That the Providence of God excellently appeareth in the Afflictions of the Just.  
1. MEN curious in their censures, and distrustful in their actions, have never ceased in all times to argue with Divine Providence about the afflictions of the Just; but I, with the assistance of heaven, intent at this present to prove the eternal Wisdom maketh itself visibly appear, by the same things wherewith many think to overthrow it. Now I make it good by four reasons: The first whereof shall show, worldly blessings cannot be great but by the experience of evils. Secondly, that tribulation is the nursing mother of all virtues. Thirdly, that there is no spectacle more glorious among the works of God, than an innocent afflicted for justice, and patiented in affliction. Fourthly, that it is a proof of beatitude.  
We then deliver in the beginning of this discourse a notable Maxim drawn out of Aeneas Gaza, an ancient Author, inserted in the Bibliothec of the Fathers: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aen. Gaza.  Never do we sufficiently know the sweetness of good, without the trial of evil. Joseph mounted upon the triumphant Chariot of Pharaoh by prisons and fetters: David to the throne of Saul by many persecutions: And their great prosperities were much more sweet unto them, because they were foregone by sharp afflictions. We see the same in nature; where the Sun is more resplendent after its eclipse, the sea more calm after a tempest, and the air much brighter after a shower, which made a great Statesman say, 
Maris coelique temperiem, turbines tempestatesque commendant: habet hac vices conditio mortalium, ut adversa secundis, & adversis secundis, & adversis second a nascantur. Occultat utrorumque semina Deus, & plerumque bonorum & malorii causae sub diversa specie latent. Plin. in Paneg. Trajan.  Storms and tempests contribute to the clearness of the heavens, and the smoothness of the sea. The condition of mortals hath this proper, that adversities grow out of prosperties, and prosperities from adversities. God hideth from us the seeds both of the one and other, and many times the causes of blessings and evils are covered under one and the same appearance.  
One may here object, that if we must always have evil to taste good, we might infer, Angels than were not sufficiently happy, because they arrived at Beatitude without passing through Tribulations, these being the flower-deluces of God's garden, which neither wrought nor took pains to be clothed with the robe of glory: we might conclude God himself had some defect in his felicity, since he always hath a most accomplished beatitude, with exclusion of all manner of evil. I answer to that, there is very much difference between the condition of things eternal and temporal. Angels entered almost as soon into felicity as into being, because they were placed in the upper region of the world, where miseries cannot approach, and who having besides a singular knowledge of God's favour, stood not in need to be aided by the counterpoise of adversities. But as for us, we are not only borne in a soil, which is as fertile in calamities as forests in birds, and rivers in fish, but besides we are extreme ignorant of God's grace, when we long enjoy prosperity; which is the cause that adversity, though necesarily tied to our condition, maketh us notably open our eyes to know the felicities which follow it, and to understand from what source they proceed. As for that which concerneth the Divinity, it cannot, to speak properly, endure any thing contrary, by reason of the condition of its essence, which is fully replenished with all sorts of beatitude. God (said Philon) is incommunicable to tribulations, he is always vigorous, ever free from dolour or pain, perpetualy in action without weariness, still plunged in a sea of most pure delights, as being the height, end, and aim of felicity.  
Thereupon unable to suffer (as he is God) and yet willing to undergo some special part in the great sacrifice of patience which began with the world, he took a body, and in that body drank the cup of the passion, showing evidently to all mortals that tribulations by their darkness avail to the brightest rays of glory, which S. Augustine spoke in very express terms.  

Unicus ille de Patris substantia natus, aequalis Patri in forma Dei, Verbun quo facta sunt omnia, non habebat ubi flagellaretur, ad hoc autem in carne indutus est, ut sine flagello non esset. Aug.  The only Son borne of the substance of the Father, and equal to the Father in divine essence; the Word, by which all things were created, had nothing to suffer, as God, and is clothed with our flesh to participate in our punishments.  
2. The second reason, which visibly showeth the secret of divine providence in the tribulation of the Just, is, that God being the Sovereign Sanctity, was necessarily to procure and plant it in the souls of his elect, by all the most effectual ways which his wisdom had ordained. Now there is not any shorter way to virtue then a well-managed affliction, and therefore it was necessary to maintain adversity in the world as the nurse of great and generous actions of Christianity. 
Quia eras acceptus Deo, necesse fuit ut tentatio probaret te. Tob. 12.13.  It was necessary (saith the scripture) to try thee by tribulation, because thou wast acceptable to God.  
It is a matter almost impossible to preserve a great virtue in perpetual prosperity; one must be more than a man, and have a double spirit: which is excellently well observed by S. Augustine, upon the words of Elizeus: I entreat your spirit may be doubled in me. Elizeus (saith he) begged the spirit of Elias might be doubled in him, because he was to live in the favour of Court and worldly prosperities, where the way is more slippery and dangers most frequent. His Master Elias had passed his life in many persecutions, wherefore a single spirit was sufficient for his direction, adversity tunes are subject to deep dronkennesses and supine forgetfulness of God, the Prophet saith by an instinct of the Divinity; Let your spirit be doubled in me. 
Reg 4.2.9. Aug. l. 2. de mira●…. Scrip. Obsecro ut fiat in me duplex spirit us tuus. Fiat in me duplex spiritus. Boet. de conso. l. 2. pros. 8.   
Prosperity under the show of felicity deceiveth us; tribulation is ever true: the one flatters us, the other instructed us; the one tieth up our senses and reason, the other unbinds them; the one is windy, empty, giddy, ignorant, the other sober, reserved, and prudent; the one withdaweth us from real good by the allurements of vanity, the other reduceth us by a wholesome way into the duty from whence we wandered. S. Bernard saith excellently: 
Quando hoc in●autis non sunt ad disciplinam quod ignis ad ceram, quod so lis radius adni vem vel glacien 
Sapiens David sapiens Solomō sed bladientibus nimis secundis rebus alter de parte, alter ex toto desipuit.  
Magnus qui incidens ●in adversa non excidit, vel parùm à sapientia, n● minor cui praesens faelicitas s● arrisit non irrisit.   Prosperity is in weak and inconsiderate souls, as fire to wax, and the sun's rays to snow. David was very wise, and Solomon much more, yet both charmed by the great success of affairs lost understanding, the one at least in part, the other wholly. We must affirm, there is need of a strong spirit to subsist in adversity, without change of reason or constancy: but it is much more hard to taste very pleasing prosperities, and not be deceived. This is the cause why wise Providence, ever to keep virtue in breath, ceaseth not to exercise it in this honourable list of great souls, and we behold that following these proceed, it thence deriveth great advantages and many beauties. The Scripture noteth that job 
a Job 42. Merser. in Job.  returned into the lustre of his former state, gave titles to his three daughters, much observed: for he called one by the name of Day, the other Cassia, or as some Interpreters say, Amber, and the third Amaltaeas' Horn, so the Septuagint translate it. We must not think so holy a man would herein do any slight thing, or not to some purpose. But if we believe ancient Fathers upon it, he meant by these 3. names to signify the three conditions of fortune. The first (which was before his great adversities) is compared to the day rejoicing us with the natural sweetness of its serenity. The second which was that of his calamity, to amber, because it is properly in tribulation where virtue diffuseth her good odours. It resembleth aromatic spices, which more show their virtue when they are pounded and brought into powder in a mortar; or incense, which never lets it so much appear what it is, as when it is cast on coals: so that this Motto of the Wiseman may be attributed to it: 
b Quasi ignis refulgens, & thus arden's in igne. Eccles. 50.10.  A resplendent fire, and incense burning in the fire. In the end issuing forth of tedious tribulations, and having been hardened and fortified under storms; it openeth its bosom, and unfoldeth admirable fruits, which fitly make it to be called the Horn of abundance. Wherefore we say with S. Ambrose, 
c Est ergo beatitudo in doloribus, quos pl●na suavitatis virtus comprimit, & coercet, ipsa sibi domesticis opibus abundans vel ad conscientia vel ad gloriam. Ambr. offic. l. 2. c. 4.  there is a certain beatitude in dolours, which virtue of sweetness and delight represseth, from whence it acquireth palms, and inestimable riches, as well for satisfaction of its conscience, as the condition of glory.  
3. For we affirm for a third reason that God hath not a more glorious spectacle on earth than a Just man afflicted and patiented. Is it not that which God himself meant in the book of job, where the Prince of darkness telling he had gone round about the world; he said not to him: Hast thou seen the Monarchies and Empires, which bow under my sceptre, and circumvolve under my laws? Hast thou seen Palaces of Kings and Princes, whose turrets penetrate the clouds? Hast thou seen armies all enclosed with swords, making the earth tremble under the clashing of their arms? Hast thou beheld the theatres, beauties, and triumph of greatness? Hast thou considered all the wealth which nature reserveth for me in magazines? He says nothing of all that. What then? 
d Numquid considerasti servum meum Job, quod non sit ei similis in terra? Job 8.  Hast thou looked on my servant job, who hath not his like on earth? And what maketh him more admirable, then that which Cassianus 
e Ex locuplete pauperrimus, nudus ex divite, ex valido tabidus, ex inclyto & glorioso ignobilis, sterquilinii factus habitator, & velut quidem corporis sui saevissimus carnifex, testa radebat saniem, & membro●… glebas vermium mersis in profunda vulneribus, manibus detra●ebat. Cassia. Cola. 5. de niece Sanctorum.  mentioneth; A man was seen abounding in all sorts of blessings become very poor, having not so much as wherewith to cover his nakedness, fallen from a most perfect health into a prodigious malady, which disfigured his whole body, and having lost so many goodly farms, reduced to the extremity of being the inhabitant of a wretched dunghill: But he outbraving his miseries, and showing himself to be nothing curious, took a rough stone to wipe his wounds, and putting his hand fare into the bottom of his ulcers, drew thence the corruption and worms, which made him honourable by the lights of his patience. Have we not cause to cry out with Tertullian, 
f Quale in illo viro feretrii Deus de diabolo extruit! quale vexillum de mimico suae gloriae extulit? Tert. de pat. c. 13.  Oh what a trophy hath God erected in this holy man! O, what a standard hath he advanced in the sight of all his enemies! I dare freely pronounce it, there is not any approacheth more near to God, than a man laden with afflictions, and become invincible in the arms of patience. And I ask of you, what made Toby to be called the Good God, 
g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alex. Paedag. 2.  but this amirable virtue? I say, although many have been honoured with marks of the Divinity, by reason of their favours and benignities towards men, (there being nothing which so charmeth people as the profusion of benefits) yet interest was the cause great men were flattered with such titles above their deserts, whereas quite otherwise Praise rendered to Patience is much more sincere, as being expressed by a certain veneration afforded to a virtue absolutely heroic: which makes me conclude, that men, ravished with the sight of this notable patience which shined in Toby, when having done well, evil was retributed, surnamed him the Good God, not for any other reason but his admirable constancy, having this Maxim well engraven in their hearts, that God hath not on earth a more perfect Image of his greatness, than a patiented man. Denis 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dion. ep. 8.  likewise plainly calleth Patience the imitation of the Divinity, and addeth, Moses was honoured with the rays of divine vision for his singular mansuetude.  
4. Lastly, I say tribulation confirmeth us in the faith of future things, as being a manifest proof of Beatitude. For reasoning though never so little by the light of nature, we judge if there be any justice in men, it is in God as in its source, with an incomparable eminency, and therefore we cannot imagine a Divinity without the inheritance of goodness and equity, which perpetually accompany it. Now when we see innocent men continually afflicted, who go out of this life by bloody and horrible ways, many times oppressed by the tyranny of men, and having none to revenge their ashes, we necessarily conclude, there is in the other life another Justice, and another Tribunal, where Causes must be decided in a last Court of Judicature. We say with S. Paul, 
i Expectatio creaturae revelationem filiorii Dei expectat: vanitati enim creatura subjecta est, non volens, sed propter eum qui subjecit cam in spe: quia & ipsa creatura liberabitur à servitute corruptionis in libertatem gloriae filiorum Dei. Rom. 8.  The expectation of the creature looketh for the revelation of God's children: For every creature is subject to Nothing, not of his own liking, but by the ordinance of him, who hath subjected him with hope of rising again: For creatures shall be delivered from the servitude of all corruption into the liberty of the children of God. That was it, which comforted all the Martyrs in hideous torments, when their souls were torn out of their bodies with incomparable violence. For although mortal members yielded to the sword of persecution, yet they beh●ld, though with an eye drenched in blood and tears, the bright glory which waited on them, and saw as in a mirror the thrones of these prodigious sufferings disposed all into crowns. There Stephen saw his stones changed into as many rubies to serve for matter of veneration to piety, and an example of courage for all posterity. There Laurence looked on his flames turned into roses and delights. There Felicitas, the mother of glories and triumphs, beheld seven sons, who received her with palms in their hands into the beautiful pavilions of heaven, where all torments made an end to give beginning to infinite comforts. That is it which animated all the just in so great a heap of tribulations, and which made them speak these words of Tertullian, 
a Satis idoneus patientiae sequester Deus si injuriam deposueris penes eum, ultor est; si damnum, restitutor est; si dolorem, medicus est; si mortem, resuscitator. O quantum patientiae licet ut Deum habeat debitorem! Tert. de pat. 15.  God is payable enough, in that he is the Arbiter and Feoffee of your patience. If you commit an injury to him, he is the Avenger of it; if a loss of goods, he is the restorer; if a pain or malady, he is the Physician; since it makes God himself the debtor, who by the condition of his independent nature, being not accountable to any, doth notwithstanding particularly bind himself to patience.  
Let us conclude with four excellent instructions to be observed in adversity, which are expressed in the book of Job; 
b Job 1. Tunc surrexit, & scidit vestimenta sua, & tonso capite corruens in terram, dixit, Nudus egressus sum, etc.  for it is said, He rend his garments, and having cut off his hair, and prostrated himself on the earth, said, Naked I came out of my mother's womb, and naked I return into earth.  
Note, that rising up he rend his garments, to show he courageously discharged himself of all exterior blessings, which are riches and possessions signified by garments. He cut his hair, which was a sign he put the whole body into the hands of God, to dispose of it at his pleasure. For as those Ancients sacrificing a Victim first pulled off the hair and threw into the fire, to testify the whole body was already ordained to sacrifice; so such as for ceremony gave their hair to temples, protested they were dedicated to the service of the Divinity, to whom the vow was made. In the third instance, he prostrated himself on the earth, acknowledging his beginning by a most holy humility. And for conclusion he prayed and adored with much reverence. Behold all you should practise in tribulation well expressed in this mirror of patience. First, are you afflicted with loss of goods, either by some unexpected chance, or by some tyranny and injustice? Abate not your courage, but considering the nullity of all earthly blessings, and the greatness of eternal riches, say, My God, although I have endeavoured hitherto to preserve the wealth thou gavest me, as an instrument of many good deeds, yet if thou hast ordained in the sacred counsel of thy providence, that I must be deprived of them for my much greater spiritual avail, I from this time renounce them with all my heart, and am ready to be despoiled, even to the last nakedness, the more perfectly to enter into the imitation of thy poverty. Say with Lewis, Archbishop of Tholouse, 
Divitiae meae Christus, desint caetera. Omnis copia quae Deus meus non est, mihi inopia est.  Jesus is all my riches, and with him I am content in the want of all other wealth. All plenty, which is not God, is mere penury to me.  
If you be tormented with bodily pain, by maladies, by death of allies, say, My God, to whom belongs this afflicted body? Is it not to thee? Is not this one of thy members? It now endureth some pain, since thou hast so appointed, and it complains and groaneth under the scourge: where are so many precepts of patience? where is the love of suffering? where conformity to the cross? Olalla a Virgin, about thirteen or fourteen years of age, as she was martyred, and her body torn with iron hooks, beheld her members all bloody, and said, O my God, what a brave thing is it to read these characters, where I see thy trophies and monuments imprinted with iron on my body, and written in my blood. 
Quam juvat hos apices legere qui tua Christe trophea notent. Prudent.  A creature so tender, so delicate, shall she show such courage in the midst of torments, such transfixing pains, and cannot I resolve to suffer a little evil with some manner of patience? If it be the death of an ally, behold that body, not in the state wherein it now appears, but in the bright lustre of glory, wherewith you shall behold it in the day of the Resurrection, wiping away your tears, say what Ruricius did, 
Fleant mortuos qui spem resurrectionis habere non possunt. Fleant mortui mortuas suos, quos in perpetuum existimant interiisse.  Let them bewail the dead, who cannot have any hope of Resurrection. Let the dead lament their dead friends, whom they account dead for ever.  
In the third place, arm yourself with profound humility, and looking on the earth from whence your body came, say, My God, it is against my pride thy rod is lifted up in this tribulation. Shall such a creature as I, drawn out of the dust, become proud against thy commandments, and so often shake off the yoke of thy law? I now acknowledge from the bottom of my soul the abjectness of my nothing, and protest with all resentments of heart my dependence on thee. The little herb called Trefoyle, foldeth up the three leaves it beareth, when thunder roareth, thereby willing to tell us, it will not lift a crest, nor raise a bristle against Heaven. Lightning also, which teareth huge trees asunder, never falls upon it. My God, I hear thy hand murmuring over my head in this great affliction, and I involve me within myself, and behold the element whereinto I must be reduced to do the homage my mortality oweth thee. Exercise not the power of thy thunders against a worm of the earth, against a reed which serves for a sport to the wind.  
Lastly, take courage what you may in the accidents that happen, and by the imitation of our Saviour retire into the bosom of Prayer, which is a sovereign means to calm all storms. Jesus prayed in his agony, 
Factus in agonia prolixius orabat.  and the more his sadness increased, the more he multiplied his prayers. Say in imitation of him, 
Domine quid multiplicati sunt qui tribulant me. Multi insurgunt adversum me. Multi dicune animae meae, non est salus ip●… in Deo ejus. T●… autem Domine susceptor meus, etc.  My God, why are my persecutors so increased? Many rise up against me. Many say to my soul, there is no salvation for it in God. But Lord thou art my Protector, and my glory, thou art he who wilt make me exalt my head above all mine enemies.   

An Example of Constancy in Tribulation.  
WE are able to endure more than we think. For there are none but slight evils, which cause us readily to deplore, and which raise a great noise, like to those brooks that pearl among pebbles; whilst great ones pass through a generous soul, as huge rivers which drive their waves along with a peaceful majesty.  
This manifestly appeareth in the death of Sosa and Eleonora, related by Maffaeus in the sixteenth Book of his History of the Indies. 
Muffaeus Hist. Indicar. l. 16.  This Sosa was by Nation a Portugal, a man of quality, pious, rich, liberal, and valiant, married to one of the most virtuous women in the whole Kingdom. They having been already some good time in the Indies, and inflamed with the desire of seeing their dear Country again, embarked at Cochin with their children very young, some Gentlemen and Officers, and with about six hundred men. The beginning of their navigation was very prosperous; but being arrived at Capo de bona speranza, they there found the despair of their return. A Westernly wind beat them back with all violence; clouds gathered, thunders roared, heaven itself seemed to break into fire over their heads, and underfoot they saw nothing but abysses and images of death. If they would anchor, the Ocean tosseth them; if return to the Indian coast, contrary winds blow to stay their passages. Their sails are torn, mast cracked, rudder broken, their ship shaken with surges beginning to leak, industry of men fruitless, and all let lose to the sway of tempests.  
To conclude their unhappiness another Southern wind violently thrust them into the port, where they met with shipwreck. They must avoid this counterbuff if they would not be buried in the waves. They cast anchor to stay the ship, and leapt into cock-boats to recover shore with the more safety. Sosa first of all saved himself, his wife and children, carrying with him his gold, silver, and jewels, so much as so imminent a danger would permit. The boats after a return or two were scattered, the cable unto which the anchor of their ship was fastened brake, the sides leaked, the keel opened, every man sought to save himself, many were drowned, other struggled with the Ocean, golden coffers, painted cabinets, and the goodly riches of the Indies swo●…, with men half-dead tossed by the waves amongst fardels and packs, and losing life, lost not (as yet) the sight of that which made them live. Some became black with the buffets they received, others bedewed the sea with their blood, yet all desired to reach the haven; so much desire of life possesseth us. Scarcely got they thither, but they saw their vessel sink down to the bottom, leaving them not any hope of return. The dead bodies of their companions with the doleful baggage utterly spoiled with sea-water, were cast up at their feet. On what side soever they reflect, nothing is seen but calamity. Here the dead which begged burial, there the living all drenched in water, laden with wounds, overwhelmed with toil, worn with hunger to arrive in a savage Country, where having nothing almost to hope, they have all to fear.  
All that poor Sosa could was to kindle fire, and draw our some tainted victuals wherewith to take refection; his heart was seized with apprehension of this disaster, in which he saw all he esteemed most precious involved, notwithstanding clearing his brow he comforted this afflicted company, and said,  
It was not time to think upon their losses, but to give God thanks he had saved their lives. That they were not so ignorant of the sea, as not to know full well when one makes account to embrake thereon, he must expect hunger, thirst, losses, shipwrecks, and all the miseries of mankind. And therefore when they happen they must be regarded as things already foreseen, and profit made of evils for expiation of sins. As for the rest, being so distitude of all things in a strange Country, there was no better riches then mutual correspondence, which would preserve the whole body adhering together, as discord infallibly ruineth divided members. He added (fetching a deep sigh) they might behold their poor Lady with her tender infants in the extremity of pevill, and that although both sex and age required they should be somewhat assisted, he would neither spare himself nor his for common safety.  
All answered with tears in their eyes, he might confidently lead them where he pleased, and that they had no farther hope of their lives, but in the obedience they resolved to yield to his commands. Having then remained thirteen days in this miserable Port, barricadoed with huge stones and costers left as remainders of their shipwreck to defend them by night from thiefs and wild beasts, they put themselves in the way to bend towards the East, directly to a great river, which the Portugese's had heretofore named of the holy Ghost. Sosa went foremost with his wife, who shown masculine courage in a tender constitution: she had her little children by her sides, whom turn by turn every one carried. Andrew de Vase the Pilot was in the same rank, bearing the standard of the Cross, attended also by about fourscore Portugese's, and an hundred servants who bore Arms. Then followed Mariners, poor creatures, and other inferior people who were not yet cured.  
The good servants moved with compassion of Eleonora, whom they beheld walking on foot, framed her a kind of Litter, and sought all they might to comfort her; but that lasted not long. Needs in the end must the poor Lady travel through places, where nothing was to be seen but wild beasts, and Cafres' more inhuman than beasts; over rocks inaccessible, mountains which raised their heads above the clouds, valleys not to be looked down into without horror, torrents swollen with showers, marshes cloyed with mud, and which was most irksome, they must go at random through ways of which every one was ignorant, nor could any direct them; so that they made an hundred leagues of thirty. Their little store of victual failing, they eat, first, pieces of rotten whale, and other garbages of the sea, then wild fruits, leaves, and lastly spared not the carcases of beasts, which they found in the desert. From that tolerable, they must seek it among Moo es and tigers, and buy it at eight Crowns the pint. There were many, who (overwhelmed with these hideous disasters) left the spoil of their bodies of cruel Aethiopians, to birds and beasts, bidding a sad adieu to their companions, with the last words that they desired to be delivered to their friends and kindred. But the fears and present calamities of every one made them to forget the dead with their requests.  
The unfortunate Sosa oppressed with sorrow, considering so many mishaps redoubled one upon another, and beholding his wife, who to comfort him shown herself indefatigable both in mind and body, she carrying her children in her turn, and encouraging all the rest, it most sensibly wounded his heart to see a Lady so tenderly bred endure with such constancy the utmost of worldly miseries.  
At last after four months' travel, they came to the river of the holy Ghost ere they were ware, where a petty King commanded, who very courteously received them, partly moved with the sight of so great a calamity, and partly also desiring by this opportunity to make use of the Portugese's favour, whereof he stood in need for his affairs. He let them understand, as well he could, his desire of their stay with him, in expectation of the commodity of reembarking. Otherwise, should they hazard themselves to proceed forward on their way in this miserable equipage, they would be in danger to be rob by a neighbour Prince, one of the greatest thiefs in the Country.  
The more this Barbarian King shown himself courteous, so much the more Sosa grew suspicious of his proceed, and sinisterly judged, that such sweetness in a man unknown was but the cover of an evil purpose. He thanked him for his favour, and very earnestly besought him to accommodate them with Boats to pass the River, which the other unwillingly did, seeing the peril whereinto they hastened to fall. They went, there remaining not above six score of five of six hundred men, and having been five days on the river, they landed at adventure, rather constrained by night, then invited by the commodiousness of place.  
The next day they descried a squadron of about two hundred Aethiopians, who came towards them, which made them prepare for defence: but troubled at their arms, they showing themselves peaceable enough, the other by gesture and signs discovered their infinite miseries. These people wholly practised in tricks of deceit, and who would make benefit of this occasion, let them with much ado understand they might pass along to the King's Palace, where they should be very well entertained; which they attempted, but approaching to the City in Arms, the King of these Barbarians timorous, and wicked, forbade them entrance, and confined them to a little wood, where they remained certain days, passing the time in a poor traffic of knives and trifles, which they bar●ered for bread.  
But this treacherous Prince, who meant to catch them in the snare, seeing they had some commodities, sent word to Sosa he must excuse him that he denied entrance into the City, and that two causes moved him to it. The first whereof was the dearth of victual among his people, and the other the fear his subjects had of the Portugese's Arms, they never as yet being accustomed thereto. But if they would deliver their weapons, they should be received into his City, and his people consigned to the next towns to be well entertained. This condition seemed somewhat harsh, but necessity digested all. They agreed with one consent to satisfy the King, Eleonora only excepted, who never would consent to betray their defences in a place where they had so much need of them. Behold ●…m disarmed and separated, some dispersed into several villages here and there: Sosa with his wife, his children, and about twenty other brought to the Regal City.  
Scarcely was he arrived, but all his company were rob, beaten with bastonadoes, and used that very night like dogs; whilst himself had little better entertainment: For this Prince of Savages took all his gold and jewels from him, and drove him away as a Pirate, leaving him only life and his poor garments. As they went out of this calamity deploring their misery, behold another troup of Cafres', armed with javelins, who set upon them, and let them know they must leave their apparel, if they meant not to forsake their skins. They were so confounded, they neither had strength nor courage to defend themselves: Behold the cause why they yielded what was demanded, as sheep their fleece. There was none but Eleonora, who preferring death before nakedness, stood a long time disputing about a poor smock with these savages: but in the end, Violence bereft her of that, which Modesty sought by all means to keep.  
The chaste and honourable Lady seeing herself naked in the sight of her domestics, who cast down their eyes at the indignity of such a spectacle, presently buried herself in sand up to the middle, covering the rest of her body with her dishevelled hair, and every moment having these words in her mouth, Where is my Husband? Then turning towards the Pilot, and some of her Officers there present, she said unto them with a settled countenance, My good Friends, you have hitherto afforded to my husband your Captain and to me your Mistress all the duty may be expected from your fidelity: It is time you leave this body, which hath already paid to earth the moiety of its tribute. Go think upon saving your lives, and pray for me and mine: But if any one of your return to our native Country, he may recount to those who shall please to remember the unfortunate Eleonora, to what my sins have reduced me. Having spoken these words she stood  in a deep silence some space of time, then lifting her eyes to heaven, added,  
My God, behold the state wherein I came from my mother's womb; and the condition whereunto I must quickly return on earth, one part of me being already as among the dead. My God, I kiss and adore the rods of thy justice, which so roughly, though justly have chastised me. Take between thy arms the soul of my honoured husband, when he dies. Take the soul of my poor Children which are by my sides. Take mine, now on my lips, and which I yield to thee, as to my Lord and Father. There is no place fare distant from thee, nor any succour impossible to thy power.  
As she spoke this, Sosa her husband came, having escaped out of the hands of these thiefs who had rob him, and finding his wife in this state, he stood by her not able to utter a word. The Lady likewise spoke only with her eyes, which she sweetly fixed upon him to give comfort in the violence of these insupportable afflictions. But he feeling his heart wholly drenched in bitterness, hastened into a Wood of purpose to meet with some prey, at least to feed his little children, which were as yet by their mother's side. Thence he ere long returned, and found one of them already dead, to which with his own hands he gave burial, immediately after he went again into the Forest to hunt as he had accustomed, finding no other comfort.  
His heart was perpetually in Eleonora's, where he survived more than in his own body, and coming to behold her once again for his last, he perceived she was already deceased, with his other child, who died near her: there being only left two poor maids, who bewailed their Lady, and made the Wilderness resound with their sad complaints. He commanded them to retire a little aside, then taking Eleonora by the hand, he kissed it, standing a long time with his lips fixed unto it, and nothing to be heard but some broken sighs. That done with the help of the maids, he buried her near his two children without any complaint or utterance of one word. In a short space after he returned into the thickest of the Forest, where it was thought he was devoured. So joining his soul at least to hers, who had tied her heart to his in death, with examples of her constancy.  
Behold here a lively pattern of constancy in tribulation, in the persons of Sosa and Eleonora, who even now we beheld resplendently glittering in gold and jewels, guarded by a numerous attendance, and in an instant not only despoiled of these worldly vanities, but even reduced to the greatest extremities imaginable, to show that this world hath nothing in it, which deserves to be an object for our affection: But that we ought always to have our hearts and minds irremoveably fixed upon the riches of Almighty God, who can when he pleaseth raise the afflicted to the height of glory, and throw down the most glorious to the bottom of affliction.   
FINIS.