vv , oi Sen, • O ■DUTATnpmnAT ivr t PRINCETON, N. J. Collection of Puritan Literature. Number W , • • « , - V v // 1 / V "N . ■ - Digitized by the Internet Archive in 2019 with funding from Princeton Theological Seminary Library https://archive.org/details/christianknightOObeno THE CHRISTIAN knight Compiled, BY SIR WILLIAM WISEMAN Knight, FOR THE PVBLIKE WEALE AND HAPPT iiefle of England, Scotland, 'i/ /fos %*K- Induite 'vos armataram Dcu Printed at London by John Legatt. 1619, •• - -r ; ♦ f . ‘ a •r' . 4 J } 6 \ r\ . • o* r V , r r ' jl If ■ * > .'VK. '' t. 4 »-** r i ' I . i , « : '• : / ' t / 4 S * ' *s..* ■*' •'A. >? •& ^ •. ■ •>s* *»r -• ! \/ ’■» ■■ J \ . v ■- -J i ,> , { f_ ^ ,» , v* . r • ' :^rT ■ i -•. .% >1 / ... >■ - ■ s- \ I .> ^ .- — • .• ■ n • / . i. *. 1 >, '■ ■ ! •' t; • * f i. -4 // +' >•:**•* > . • ■ '** V > 4 M ' ' / if. :• ’ ‘ - - > : • . it.' . ‘-V- .... , ■ - f .T- V k , v V -»* . ^ ! Vv , -| r-Li t / • V \ t« . -' I - 4 1 , ■ ^ • -« •'». k * l, ' ■ ■ \ ■ • ‘-•x. •'* i • • f / f • * • g. • • 10 !! ^,4.:' i.i : u 1 Good Reader, Haue heard of a difcourfe the other yeare, betweene two Frenchmen, the " one a Souldier . *+her a C.iuiK —- the vices of their times, and country. The Souldier was the Duke de Mercury, a right noble, and vale- rous Captaine, Lieftenant gene¬ rally the Smperour,againfi the Tnrk^ in Hungary 3 and yet a great enemy to Dnells. The Ciuilianwas a Companion of his, and vndertoohe againjl coueting, as it appeares by the Preamble following «, zsdnd 1 am forie wee haue no more of theirs,but the preamble; fince the times, and vices be as well ours as theirs. What the ref of their method was, J haue not feene, but by the qualitie of their perfons 3 &by their learning we may imagine.The argument could not be but profitable, andj fet downe, what 1 thinke probable to come neerefit their meaning, and the good ofiour nation; and L fpeake Englifih to Fnglijh. For heere is fir ft: fet vp the mar he s jl or white, which wee mufi allfijoote at,and is done in two Orati- *' ens Paranceticall to heauen-ward, The one Jhewing vs our way thither, The other our happines, when we come there. Here are fecondly difcoueredtwo potent impediments in our way, that hin¬ der our fight, and leuell: and, thefe are our Irafcible, and Con- cupifcibl Q part s.The abufe whereof is touched in two Charges; the one jhewing the iniuftice of Duell .* the other our common iniuflice in buying, and felling, and negletl of common good* And Infily, here be two Homages, or thankf-giuings to Cod. A z The The Epiftle. T be one of a Soule truely conuerted 3 the other of one proceeding in his grace 3 with fgnes of both,T here be many things here delight- full to be thought of nothing hard to be done 3 and wee fall blame our felues mofl defperately y if we haue not done, Read there¬ fore 1 befeech thee 3 and make vfe of It; which if thou doe 3 thou Wilt finde much comfort ; and if all doe 3 they will make as flou - rifhing a common-wealth as euer was,There will fcarce be any foorein it 3 or any vnquietnes . Kings willglorie in their SubiettSj and Subiefts in their Soueraigne a and all in each other, as it is in * ' Heauen* Farewell, I THE DVKE. - % Fter the ceafing of our Turkifh warres and twenty yeares peace concluded with zAcmath king of Turkie 1608. our faces were all turned homeward,and my volunta¬ ries not a few were impatient of idlenefle, feeking to bee difinifled If for fome other imployment. They had followed mee indeede many hundred miles out of France ; for which I was not onely willing to liften to them s but alfo ready to gratifie them in fome fort, with a final] te~ ftimony of my loue vpon our parting. I fent therefore for my Chaplainc to come to mee zAfoanfieur John Faber Li* I cenciat in Diuinity,to be aduifed by him : who as hee was a man both learned, and difcreete; fo could hee beft fatisfie me in any thing I ftiould defire. And when hee was come^ none being with me then, but r. Lottor c Petronem my aftiftant, a Ciuilian of great vnderftanding, and Lancelot iJFJott my Comptroller,fecond of my Councell ; Sir faid I to my Chaplaine, wee haue a refolution to difeharge our companies, and to licence our voluntaries,which you know- are many in this towne of Vienna : for we loofe but time in thefe parts, our bufines being now at an end,. We came not hither to chafe the Stagge or wilde Boare, and nothing eife you fee is heere to bee done. A great many of them came freely to vs, and I would (end them away with honour: howbeic while I bethinke mee of our departure hence, and of our long feparation that will bee, hauing beene hereto¬ fore fo long accuftomed together ,* I remember the faying i of Chrift, and lam touched with fome part of his compaf- A 3 fioni 2 fion/aying y mifereor fitpcr tnrbamfic fo (ay I in nay affedHoti Mark.8. towards thengthat I haue pitie oner my company : and as Chrifthereupon did feed their bodies miraculoufly; fo thefe that haue no corporall need, I would they were Spiritually fed before their going; that abode all things in thefe dan¬ gerous times they may not faint in their way to heauen, & may be profitable in their countries where they are to goe< They are to me as children,&I know we dial not part afun- der, without teares on both fides.I would haue them to doe well,& fomeinftruftions I wi(h they had with them,fuch as your felfe thinkes beft.Both is your authority among them fuch as they will eafily beleeue you ; and your learning and Methode fuch, as they will delight to heare yomand beare it in mind. I haue beetle often bold with you,as my inward friend, yet neuer fo bold as to giue you your text.Neither will, onely thus much,I would entreate you againft the feaft following, which is now at hand, that ye will be rea¬ dy to fay fomewhat againft the enormities of our countrey by anger y and amt ice. The one proper to men of warre,the other to men of peace : yet both to much vfed by both,and haue made our Country illfpoken of, and difioyned many families with ciuill diflention. I am well aduifed what I fpeake. There be in this citty diuers that may doe much in their countrey by their good example,and I doubt not will come to fuch preferment there, as may amend many mat¬ ters that are much amiffe. Our fingle challenge and com¬ bats there, are grownefo common, and vppnfo flight oc- u cafioiiSjfiue thoufand haue bene flaine vpon it in France a- lone within thefe twenty yeares, and fo many pardons of record to be feene for it at this day : and againe, our grating isfo extreame vpon the poorer fort, that I know not what will come of it in the end, but the mine of vs all. The commons will be glad of the leaft quarrell againft the rich, and daily factions betweene families will lay vs open to any potent enemy to doe vs wrong. But what ihould I fpeake thus to you, who know it as well as I. There bee rhofe that come to fee vs euery day,right worthy per (ons, and great friends; but when they come home ; they will bee enemies 3 enemies I feare me; if they haue notfome warning, and be not flored with the greater grace. O fthe two vices I {peak of, I know not which is the caufe ofmoftiniuftice : well I am allured, none doth iuftice in the heate of anger,or co- ueting,more angry fometimes for a finall matter then a great; will kill a man for {peaking of a word amiffe, and will fpare a man that pickes his purfe; will not (pend three pence vpon a poore body,and will haue hundreds inflore to circumuent a poore gentleman. All the wwld is milled with thefe two vices,and were it not for thefe two, there would neede no Officers in a kingdome. I know no linne almoft, but one ofthefe is, I will not fay the caufer, but the very in¬ forcer of it. Giue them I pray fome effectual 1 warning of thefe, that their corporall light may fo match with their fpirituail, as they may not perifh for want of inftru&ion. Wherunto my Chaplaine: Sir faid he,your excellencie hath propounded very well, and your zeale no doubt proceeded! from heauenly grace. I fhall not be wanting on my part to doe God and you feruice, and the fruites of your delire fhall be the performance of my vttermoft. But by your graces fauour, lince it hath pleafed you to participate thus 11 much of your minde vnto me, which belongeth fpecially to my charge to be anfwerable vnto, yea forwarder to accom- i( plifli fo pious a requefl, then you to propofe : you haue gi- uen mebouldnes in this, to impart vnto you alfo my opini- orijwhat Ithinkebeft,and will be moll fruit full, if it fhall pleale you to conceiue fo. I will prepare my felfe (God willing) againll your day, though it coll me two daies in refpeft of my weaknes; not hauing yetrecouered perfe&ly the bio we of a Halbard, that beat my Target to my head, and one of my lides to the ground, which fo impaired my ftrength, that I cannot fpeake much at a time. By Gods grace I lhall fet them in a ready way to heauen: but for me to difcourle of Ducliunr, where occalion will be to fpeake of« honour, and armes, it little belongeth to my profession,but more a great deale to men of honour,and approued valour, uich as you are. For although where men make confcience ofany thing, and refort to me in priuate for my opinion, I A 4 fhalli 4 (hall be furnilhed I hope to refolue them: yet will it be little efteemed from one of our fort, to fpeake all that fuch dif- courfe will require. They that contemne Chrift in fuch a bufines, will fooner contemne his feruants. Wee that be Cleargie men are accompted cowards, and daftards, as I heard a knight fay once of a Bilhop who had beene his Lord, and Mailer: he commended him for his vertues, and wifedome; faue only that he was a Coward, for putting vp fo eafily a boxe on the eare from a Duke,and following his mailers lleppes the Sauiour of the world. Truth is truth out of any mans mouth, and yet more aptly deliuered by one, then by another. When we perfwade in fuch a matter,they tell vs we be Trieftr, and fpeakelike our felues, and are very 11 limply conceited of vs whatfoeuer we fay; yea when they be driuen to lay with vs, they tninke againll vs, and doe what they lift, cJ^pfams peccatnm habent. I fpeake not this to flye the burthen of telling truth,whether it edifie or not: at their perill be it,if they receiue not the feede that is lowne in their hearts. But Sir, it would bell become your felfe fuch a burthen as this,who are both a Souldier and a Scholler: we were both brought vp at a time,and ftudents in the Sor- boric. The eies of all men were vpon you euen then, to fee honour and learning fo vnmatchable in your perfon; a per¬ fect vnderftander of that you heard and read, and a perfed: deliuerer of that you vnderftood. You were but young, when you had palled your courfes of Philofophie, and mo. ralitie : and when your ripenes was readie for the harueft, our common-wealth, had the reaping of your bell fruites in the greateft imployments both at home, and abroade. Thinkeitnotmuchtohearea little of your praife. I haue done before I haue begun. I haue heard you Ipeake very well at your board of many points concerning this contro- uerlie. I know none can fpeake better then your felfe of it, if it would pleafe you to appoint a time, and to beftowe an houre or two that way : with this,my Comptroler applau¬ ded it exceedingly,and though your Chaplin, faid he,might doe it very well,and can doe much in that company to per¬ fwade, yet none more fit then your felfe, a Chriftian Soul- dier dieramongftChriftianSouldiersand much more piercing it would be in their hearts, to heare fo noble a fword-man to fpeake againft the (word, or Mars himfelfe to fpeake a- gainft combate, whole honour is in fight, well laid I, ye will perfwade me anon to preach too : I will be aduifed. But what fay you to the other matter, which was Amrice :that, I hope you will fpeake of.No truely Sir faid my Chaplaine, if it pleafe Mr. Afsiftant to vndergoe that charge : who is both learned in. our lawes,and of great eftate himfelfe, and and euery way fitteft, except his trouble. Not I Sir (truely faid he.) I thought as much, this is not the firft time you haue glanced at mee : they be matters of confcience, and confequence, that muft bee handled therein ,* and are fitteft for your charge. I pray do you your duty as my Lord hath mooued, and let me heare no more of this : I am no Prea¬ cher. Yeefhall both command mee, (laid my Chaplaine) and I will not faile of my duty, if ye will haue it fo: I doe but propound what I know, and am well affured would be beft. The finne of Auarice ye fpeake of, is crept fo farre in¬ to the Cleargie, that our hearers bidde vs amend our felues firft, before wee preach amendment to others ; and they giue vs a very deafe eare, whatfoeuer wee tell them vpon this Theame. To be a Preacher belongs not to your voca¬ tion : yet euery one ought to bee a Preacher if God Al- R om , mighty bidde fpeake : yea to fhunne this charge when it may do good,is to blufh at the Gofpell.And who can fpeake more freely of this then you, who are furnifhed with all that nature and art can affoord ? who of your fort better feene in Scripture or hiftory then you ? who better acquain¬ ted with the Common Law, or Ciuill then you, hailing al- wayes profelfed the one of them to your great commenda¬ tion ? who more nobly difcended for a gentleman, better ftated for land and offices, or that hath a more worthy off¬ ering to prouide for then you ? and if it were lawfull in any to be couetous, it were truely lawfull in you ; that haue fo great a charge to care for,and feede fo many mouthes : pretence of neede, or feare of neede,makes many couetous, and there is a kinde of neede that attends thegreateft. And ^ B therefore 6 therefore for a man of your qualitie not to bee couetous, who hath no end of expences ; or to fpeake again# coue- toufneffe, which is want to maintaine greatneffe ; would be as rare to h eare,as imitable for example. The world wants many fuch as you, that can as well fpeake as doe. And al¬ though thefe Robes and Veluet gowne will not become a Pulpit, yet fit enough if it pleafe my Lord for a great cham¬ ber. There bee many that giue the charge at a Sefsions,not better furnifhed then you for the peoples edifying : and it is no more but a charge that is required of you, although it bee in matters of much greater importance, and that touch more neerely the inward reformation: neither fpeake I this to eafe me of a burthen(as I faid before)who am born 2 ‘ for burthens : for as ‘Drnid faith*God hath laide his people vpon our necks; and yet if fuch a one as you can doe more with a word*then wee with ten, (pardon mee Sir I befeech you) I know not how you will bee excufed. But I fay no more, your will fhall be done. Well Sir faide my Afsiftant, fince you bee in good earned:, you fhall not take offence at me : but what if I deceiue your expedition, and fhall not performe fb well,as the matter importeth. Surely Sir, faide my Comptroler, that was not wont to bee your fault; and for my owne part, I mu# fay what I thinke : I had rather heare but halfe from my Lord and you, concerning thefe matters, then the whole matter from another : for both in the one cafe, my Lord being a man of Sword and honour, it is not like but hee will refped what hee may the honour of gentlemen vpon falling out : foonthe other fide, your felfe beeing alfo noble* and of great expence, who muft haue much comming in to beare your charge; there is none will feare, or doubt partiality in you, to fpeake again# co- ueting or keeping, more then you muft needes : but ra¬ ther will extend your felfe as farre as you may, and your learning will giue leaue. Spirituall men fpeake learnedly of their matters, and whatfoeuer yee bring vs, I fuppofe yee fetch it from their groundes : but if the temporal!alfo, and men of adion concurre with the fame* as I know not well yet whet her they doe or no ; and I would gladly learne i 7 fureiy this will make a double barre again ft all impugners,. that the euill difpofed will not haue a word to fay^wee haue a ghefle fufficient what our Prelates will fay. But fince the motion hath beene made, and to my Teeming very fit¬ ly : I fhould bee a petitioner to you both, and many more yee fhall haue if neede bee, that it may bee lo. Wee are true Jfraelites, that had rather heare Mofcs fpeake then God almighty : whereat, when wee had laughed a little while; It is not vnufuall with mee faid I, to fpeake to my fellowes and followers; and yet it is more then I dare promife you, neither will, vnlefte my Afsiftant doe as much : I will take a pawling time,and if I can thinke of any thing worth your hearing, you Ihall know : and my Afsiftant vndertooke in like manner. Andfobeeing ready to depart, I toldethem that for teaching I would not intermeddle, but leaue them wholly to their Paftours ; whom I would exhort what I could, to beleeue and follow in all fuch matters as I Ihould giue them in charge; and but a charge I would make of it. No more (hall I (faid my Afsiftant.) And my charge my Lord (faid my Comptroler) fhall be to put your Excellency to charge for the time, and to bidde them all welcome with the beft cheere wee can make them. This was the end of our Parlance, and when the times came, we performed ( accordingly : whereof I haue heere fet downe the dead letters ; but whofoeuer had heard my Chaplaine, would haue loued the world th« worfe as long as theyfiued. My Afsi¬ ftant likewife deliuered it with much grace, and grauity : and my felfe did my good will. My Chaplaine began } as folioweth. B z The I THE CHAPLAINE vpon Panis Viatorum. THE FIRST ORATION. Ight honourable, worfliipfull,and wellbeloued, yee are come hirher (I perceiue)to heare fomewhat for your edification : but I feare mee, you fhall finde a fouldier of mee 5 rather then a diuine. for fo my ma¬ ny years employment in the carnpe hatli made me; beeing a place of all and a mortall enemy to Mufes. My || fcarres ye fee make mention of fome wouuds,and my blood hathteftifiedmy louetoyou, that hatie feldome failed to beare you company in your thickeft perills, with target in one hand, and my booke in the other. I haue afsifted ma¬ ny a gafping fpirit in their agony to heanen-x\>ard ; where I doubt not now,but they fee, and fit with God for euer and euer . and you, whom his heauenly prouidence hath refer- ued from flaughter,hee hath preferued(ye muft thinke)for his further feruice : if your fword ruft,) etyour action may nor, which muft euermore bee doing,and working ofyour weale . ye haue peace now, and ye haue put vp your wea¬ pons; what then ? peace giues reft to temporall, and not to fpirituall fight, we may neuer ftand ftill in our way to hea- uen :and thither I was wifhed to exhort you to day by one, whofe authority I may in no wife decline. I will do my beft (God willing) to fet you in your way; and in your way I B 3 will i / \ w z The Firfl Oration . will leaue you : it will be no new matter I (hall tell you, but what ye haue euery day caufe to thinke of, and are abl e to teach others. Your yeares and daies haue beene long time neere death, as neere as Canon fhotte ; and daily death be¬ fore your eies hath beene enough to mortifie you, and ha- fteu you to another world. I (hall not therefore be ouer te¬ dious to you, that are Co well prepared already: neither will I dazell your vnderflanding with darke matters, nor weary your wittes with points of learning; but onely admoniih you, what encounters ye are like to haue, and what glory will attend you, if ye be conquerours. This will be the lafl time wee fhall all meete thus ; and if I fhall any thing fay worth your hearing, I befeeh you alfo let it be worth your following. - • v" ~ Quare appenditis argentum non in paribus/t laborem veftrum non in fat nr it ate, Efay 5 5. Intending therefore to exhort you, or rather to haften you iu your way to heauen: I thought it fitte to lay before you the faying oCEfay the Prophet .Why fpend ye fluer (faith he)and not in breads ? your labour and not in faturity ? A fliort fpeach, but full of miftery : why fpend yee filuer and not in bread, your labour and not in faturity or fulnefle ? we will fpeake firfl: of the firfl part, and afterwards of the fecond:& as touching the firfl part,it is well enough known there is nothing more needful for the fuflentatio of man,the bread.lt is that we pray for in our ‘Eater nofter^s the need- fullefl foode,and mofl vniuerfall that is : kings themfelues cannot be without it ; and the poorefl haue it, though they haue nothingelfe: euery body loueth it; no one difli, that euery body loueth; yet euery one loues bread. And befides the loue we all haue to it, God hath giuen it this preroga- \ tiue,that, as it is mofl necefiary, fo is it befl cheape, and eafiefl to corne by. And therefore mofl iuflly the Prophet cries out,faying; why fpend yee filuer and not in bread? as who fhould fay; why fpend ye money vpon trifles, your pa¬ trimony vpon paflitnes, and all the rneanes you haue vpon merrimer^audare content to fit a hungred for them? But T he lirft Ordrintt t -3 But what Ipray you is this filuer, that men {pend in this idle fort? all that a man hath or can poffeffe in this world, may be drawne to two heads: the one is time,which how precious it is I neede not tell, but if it were ten times more, it were all too little to fpend in our way to heauen. The other is our goods(that is to fay) all we haue; whether they be ofminde,as reafon, witte, will, memory, learning, and fuch like; or of body, health, ftrength,a&iuity,prow- effe, eloquence,or of outward fortunes, as riches, honour, pleafures,atid the like; all which is heere called Siluer , as in heauen all is gold. And this is the filuer the holy Prophet ^P° fpeaketh of,when he asketh vs this queftion after a manner of increpation,or in chiding fort,faying : why fpend yee all thefe things and not in bread? But holy Prophet of God, fhall I aske thee a queftion ? didft thou euer know any that (pent much, and cared not how much,and that much of it was not in bread? could hee liue withont eating ? did he not feaft and make merry ?and could this be done without bread ? which if thou canft not deny; why doeft thou fay they fpend, and not in bread ? I acknowledge thee Gods Prophet, and vpon this infallible word by thee deliuered I muft build to day : thy thought muft bee my theame, thy fpirit my text as neere as I can. "Bread was therefore heere but an allegory, or figuratiiie fpeech,and by it is meant the bread of life, or bread of the foule; as appearethby that which followeth tending all to the foule,and not to the body, where hee faith fbone after; Hear ing f ear e me,and eate- that is good , and your foule, hee faith, not your body fliall bee delighted with fatneffe. And againe ;giae eare y and come to mejoeare me } andyokr foule (he faith not your bodyJfliall liue, and I will make an euerla- fling league with you. The bread of the foule therefore is the bread hee fpeakes of, and this onely bread is intended heere ; the bread that nourifheth vs,. the bread that ftrengtheneth vs# not to ftnne,and perdition,butto heauen and happineffe.This is the bread I fay the prophet fpeaketh of, and no man cares for; lets it lye moulding by him, and buyeth it not pis daily offered him, and hee daily re*- B 4 fufethi Pfal.77« Hom.6o.ii Math. Pfal.ioi. 2 4 * *,Reg,n. ^ TbeFirft Oration. fufethit; yea fcornes the offerer or bringer of it for the mod part. But let vs enter a little further into the matter I befeech you, to find what this bread is, that wee may buy thereof, fince it feemeth fo neceffary. Truely it is not hard to finde* if we would but contemplate our neede : if our bodies were hungrie, wee (hould know howi to feeke, and where to buy : we forget not our dinner or fupper,though ftomacke we haue none ; the time of the day will remember vs of it: and fhall not our vprifing then, and downelying put vs in mind of our foules food for our (pirituall good, and life euerlafting. ? Let vs ftirre vp our zeale a little, and marke what this bread is, and what the worth of it. Open your hands and vnfolde ypur armes; that yee may bee ready to catch it,and hold it when you haue it. This bread right worthy,is in two kinds anfwerable to our eftates or Hues in this world, and the world to come. And therefore he calleth it breads,not bread: the one fort of bread for diftin&ions fake, I call the bread of trauellers, ^Panem viatorum : the other Partem angelorum, the bread of Angels : which latter name, although it bee applied fome- times in the firft fence, yet in this place for my better me- thood, and your better remembrance, I will diftitiguifh from the other; and confine itonely to our eftatein hea¬ uen, and to our food there.The firft bread is that our foules doe feede on, while it is in Via in the way to heauen. And therefore I call it Pattern viatorum', as Saint Chryfoftome cals our life heere Figurant viator urn : The other is that it feeds on in the end otthe way, when it comes to heauen, and muft Hue for euer. Of this laft I fhall fpeake laft in time conuenient; of the firft I (hall fpeake firft,and fhall refem- bleit to the Shety bread , or bread of Proportion, that wasgiuento jD^i^toeateof, when he hadbeene weary and hungry,and was purfued by his enemies .* and it was fuch as he might not eate, but with cleanneffe of body, as the Scripture declareth. For the better vnderftanding whereof, and true applying it to our felues,we muft know alfo that three fpeciall things are T he Fir Ft Oration . ^ are comprehended in this bread of trauellers : the one is the word of God. Thefecondall manner ofvertues, and good habits in our foules. The third is Sacraments ; all which may rightly bee called bread, and fo fometimes are in holy Scripture. The word of God is called by Chrififda - Mat. 1 6 nis filiorum the breald of children. And the woman of Ca¬ naan calleth it the crummes that fell from the mailers ta¬ ble. Vertues bee alfo called bread : forrowe. and teares for iinne is a great vertue. And holy ‘Dauid calleth it bread : my teares haue beene bread to me day and night; and in another pla cejhou jhaltfeede vs with bread of teares . P6I.41; An other vertue like to this is true mortification or pen-^-zp* nance^which is iignified in Scripture by this word A flies. As king Dauid vfeth it faying,that he eate allies for his bread, as who ihould fay, that allies were bread to him ; All which things and whatfoeuer elfe that comforts our Ibule, he may feeme ro call by the name of bread, when hee imputes his drinede of fpirit to nothing elfe,but to the negledl ofit,lay~ ing, I was withered like hay, and my heart was dryed vp. Quia oblitusfiim comedere pattern me urn, Becaufe I forgat to r eate my bread. a * r Laftly For Sacraments, Omnia Sacramenta (faith S.Au- FUne) All Sacraments that are done in vs by the miniftery of Gods feruants,are meate to our bellie. And Chrifi calleth his fupper by the name of Bread : faying, Hee that eateth Io j in ^ this bread jhall line for ever, and preferreth it before zJFfofies his bread,faying, that <*JV[ofes gaue not bread from heauen, but my Father (faith he) giues you true bread from heauen. Note this word true bread : as who Ihould fay this were not true bread which wee eate with our meate; but rather a fi~ guratiuc bread, feeding onely the flelli: and the Sacrament the true bread that feedeth and fuftaineth the foule,or prin- cipall part of man. And thefe three breads may well bee meant by thofe three loaues in the Gofpell,which one came f to borrow of his friend at midnight, and was importunate for. Whereupon Saint <*Ambrofe asketh this queftiom and ^ . makes anfwer, Qififiunt iFli tres panes (faith hee) mfi coelefiis miFbeny alimentum 3 What bee thefe three loaues, but the € ’ footle * [el¬ an- Horn, if Ioh. 5 The Fir ft Oration, » in foode ofheauenly miseries. Saint *Attgnftine alfo calles thefe heauenly things bread, and telles vs the fweetneffe of it, fuch as is able to intice and force a mans heart to the loueofit, how little foeuer the world doth efteeme it. But to our purpofe. All thefe three may bee rightly called the bread of Pro¬ portion, as I (aide ; beeing fhewne and propounded for all to buy of and feede on, that bee yet as Trauellers before they come to their iournies ende. The word of God feedes vs with inftrudion : Venues feede vs with imitation : Sa¬ craments feede vs with grace and confolation. The word of God giues life, and motion to our foules : Venues digefti- on : and Sacraments augmentation. The word of God with what reuerence it muft bee handled ;Venues with what refb- lutionthey muff bee imbraced ; a Sacrament with what pu- ritie it muft bee receiued, Ivndertake not now to teach: yee know or may know by your learned Prelates , to whom I remit you : onely of vertues I fay thus much to you, be- caufe they are more within the compaffe of your vnderftan- ding,and yee haue daily vfe of them; that as they be many and very nourifhing to your foules; fo are they like flow¬ ers in your garden, oyle in your lampes, and corne to your | Mill. A Mill will bee fired,and the ftones fret out one ano¬ ther without corne in it : euen fo doe our pafsions, they chafe vs and fret vs to. nothing, if Venues comenotbe- tweene.Theflowers of vertue refrefh and comfort the foule, and make it admirably fweete. The oyle of vertue makes the foule fo bright and fmoothe, that God may fee his owne face in it, and acknowledge vs thereby to bee his true Image. .. . In particular haue wee taken away ones good name, or any thing elfe that is his ? Let vs make a vertue of it by fubmifsion,and reftitution. Are we angry at a difgrace done vs } Let vs not bee hafty Ofreuenge ; but let vs bee glad if wee can, of fuch a tryall fent vs. Temperance,of body, and chaftity of minde, are great vertues and indeere vs to God. I may not omit humility and mildeneffe, gentlenefle and af¬ fability, that makes vs the very childe f that God tooke vp in Mat. 1 9 , T he Fir ft Oration, y in his arme$,and {hewed him for a patterne for all the world to beholde. Fortitude or valour is likewife a fingular vertue, without which almoft there can bee no vertue ; not humi- litie nor obedience can want it, nottheleaft pasfion van- quiilied without it: my purpofe is not to reckon vp all ver- tues, but onely to giue inftance of a fewe. In one word, yee know all of yee when yee doe ill ; flumne it and amend it : yee know what is vertue alfo, and when ye doe well, imbrace it and feede on it, it is your foules bread?, and to feede on it hard,makes a fat foule. Thefe bee the bread you fhould buy, thefe the things you fhould fpend your filuer on ; make a houfftold booke and keepe account with your felues of your laying out, and expences euery day; which if they bee not in a good con- fcience of fome of thefe vertues, or bee in a bad confcience of the contrary ; yee will growbehind hand quickly, and your foules will be fo poore,that ye will rid no way in your poaft to Heauen-tyard. I haue read of a noble Romane cal¬ led Sextus*,w ho neuer miffed night,but would call to minde Senec.Iih what hee had done amiffe that day,and if any day were that and I in him ; which words Saint AuguHim expoundeth alfo very well in the lame place, how God is in vs. Hee tolde vs before, how we dwell in him now he tels vs,how he dwels in vs. Hee dwels in vs, faith he, as in his temple, or place dedicated to his feruice : not content with {lately temples and goodly buildings made with hand, wal¬ led with done,couered with lead on the outfide, with gold, and all that is pretious on the infide; large,faire,and wide, to receiue a multitude. Not thus content I fay, but makes his chappell of ea(e in our' hearts, his tabernacle in our breads, his priuy chamber, or cloflet in our bofomes, to lit with vs, to conferre with vs, and as it were to folace with vs in priuate: Et ego in eo. How is this I in him ? not in a ge- nerall fort as God is euery where ; but in particular, as hee was in Salomons temple, when his Arke of Tedimony was brought in. Imp letter at domttm domini gloria domini , there wee reade a Cloude entred, and filled the houfe with glory., Heere, not a Cloude, or fhaddowe this eoo in eo , but the Sunne itfelfe comes in, andfilles vs incfeede with glory- Ihefe The Firtt Oration , 4 j 7 Thefe bee great matters I fpeake of, and wee may not flippe them out, nor let them flippe from vs lightly. To be all one with God,not with earthly kings; to be vnited with God, not with Angels, or Archangels; to be the temple of God, not a pallace for a Prince; to bee a retting place for Iefus,notacouchof goldefor finer us. Who can tell what glory this is to vs,whata priuiledge,what an aduance- ment in the fight of the whole heauenly warfare ? euen greater then any Prince in the world can euerbettow on vs, though it were to fet vs in a throane by him. Et ego in eo, and I in him/aith God himfelfe. Who can heare thefe words drowfily,as though they were but words, and belonged not vnto vs? many a horfe knowes when his matter is on his backe, and will (hew it by his carriageiare not we better then horfes ? who can heare thefe quickening words, andftartsnotoutofadeadfieepe? whoheares^a in co, and afpires not to haue that ego in him often,with of¬ ten receiuing ? and when he hath receiued, who can finne wilfully that day, or foone after ? Elias walked forty daies 3*^*2 in the ftrength of one loafe; how much more may we hold out in the ftrength of this heauenly morfell, vntill the next time wee come to receiue it ? who cannot forget and for- giue, that carries the Lord of mercy in his bofome ? who can wrong his neighbour in word or deede, and carries the rightfull iudge in his owne body? who can harbour an euill thought in his foule, that hath made his foule the altar of God?who can delight in vneleane talke, that hath made his mouth an entrance into this temple?who can rhinke of no¬ thing but buying and felling in this temple,that is the temple himfelfe ofhim that made it ? Et ego in eo . How is God in vs ? is it as a commer, and goer, and as a pafienger onely? No ; but as a dweller or inhabiter; for fo the word manet fignifies. As one in a man¬ ner that left heauen, to dwell in the world; hath left the world to dwell in vs. A noble poffesfion keeper, a noble protedor of all wee haue, if wee can hold 6 him. By this being of God in vs, wee fhall not looke to prophecy, or do miracles,or great wondersin the world, which are more D 3 for ! g The Fir Ft O ration . for others good, then our owne. But all that isfureto better our foules, wee (hall be fure to haue. Godwill ne- uer fee vs want happinefte. Wee are poffeft of God with receiuing of God, and wee are often poffeft with receiuing him often. And ifit.be miferable to be poffeft of euill and wicked fpirits; how happy is it then to be poffeft of God, who brings all good things with him. And laftly, if this temple of his,this body of ours do chance to pcrifh, or bee wronged,or ruined for his greater glory & our trial in tribus loh. s. dtebus Sufcitabit Hindis. wil build it a gain quickly much fai¬ rer then it was. There bee of you heere, that haue tailed the good of this bread of Travellers, and often receiuing it ; it hath made you hardy, and refolute in your bufineffe; and tofuchashaue dyed in the field, it hathbeene their V\ Viaticum the fathers call it, to bring them to God. Such viaticum or voyage prouifion God fend vs neere our deaths if we dye on a fuddaine. Yee haue hitherto heard what necefsity there is of this heauenly bread, and fome part of the benefit of it,and what caufe our Prophet had to cry out vpon vs as hee doth, for misbeftowing what wee haue, fovily, and not vpon thefe breads , for heaping vnworthy things in this world,and neg- le&ing the worthieft, that will flicke by vs for euer. If the Prophet were now liuing, and faw our groffeneffe in this behalfe, hee wonld thunder more plainely againft vs, then he doth. 2^0/^heisyet iiuing in his writings and fpirit. Let not the letter lye dead in the booke : take it andbeateitinamortar.* Bruifeit well, and powne it into fpice, that the fragrancy of it may fill euery corner of your houfe: make a fheafe of wheate ofit, and thrafh it out for a grift to feme at your board,and feede your foule. It followes in the fame place ;your labours, and not in Sa~ Lfry $ 5. tuntie , or f nineffe. Now,fince we haue done with the bread of travellers ; we ought of right to fpeake next of the bread of Angels ,(wh\ch was the other part of my deuifio) before we leaue bread,& go to anew matter. Howbeit becaufe we haue referued this of Angels to be fpokcn of laft; wee will breaks order & little, and goe forward firft with our Pro- T he Eirfl Oration, 19 phets owne words as they lye; and the other bread w*e fliaU finde oportunitie for (God willing)at an other time. Why fpend yee your filuer (faith hee) and not in bread; your labour, and not m faturity ? Hee faid before, your Silaer,now your labour .He faid before, and not in bread; now and not in Saturity, Before he found fault withmifspending our goods; now,for wafting our bodies, forfo is to bee vnderftood this word labour y which is as much to fay, as toyle of body and mirrde.. Godscurfe it was vpon Adam, that the earth and creatures fhould rebell againft him; and nothing he ftiould haue without labour, and toyle; in labo - re comedes; If thou wilt eate, thou muft labour for it: and in the fweat of thy brow ftjall bee thy foode. He hath fhewne before, how prodigally wee {pend our fubftance vpon eue- ry thing, but that wee fhould. Our will vpon felfe-liking; our wit vpon fancies ,• our vnderftanding vpon things fa- ding,and tranfitory; our learning (if we haue any) vpon fen- fuality ; our ftile or tongue in fetting foorth a lye, aftoone as a true tale; our health in paftime and play, and all that we haue in idle vanities for the moft part,with little relped of God, or of his holy feruice, for which onely we were ere- ated,* inftnuating vnto vs, that if it were not in bread, or in order to God, it muft needs be in one of thefe .Now comes he to our bodies alfo, and the actions thereof ; how we be- ftowe our ftrength, how our labour; how our hands and feete, how our fences: and finding them all no better be- ftowed then the other were; that is(to fay)in hope of eafe, and yet no true eafe; in hope of pleafure, and yet no true pleafure ; in hope of filling, and yet empty; in hope of Sa- turity • and yet no true Saturity; hee asketh this queftion as before of our money, and other outward things,fo now of our labours , and cares of life, faying : why beftow yee all thefe things as ye doe,and notin Saturity ? Saturity yee muft thinke is as much to fay, as fulnefle of contentment: It is as much to fay,as I haue enough Lord, Satis eft, I aske no more in this life. It is written of holy Ephraim and others, that were much addi&ed to prayer Lnk.n and meditation ; that they found fuch extraordinary com- D 4 fort The Firfi Oration. fort therein fometimes; that they brake forth into thefe words, faying; Satis domine y enough Lord; as much to fay* as hold thy hand Lord, I haue enough. Let mee not haue heauen before I come there* I haue enough. And this is not onely their contentment, that are perfed; but it is o- uery good bodies, that loues vertue, and delights in pray¬ er, and although he haue not extraordinary comforts, nor can exped thofe rare illuminations which fome haue had: yet if hee vfe but an ordinary deuotion in his ordinary courfe of prayers* and refignehimfelfe wholly to God; he fliallfindefnodoubt)fomuch quickening hope, that hee fhall rife from his knees very contentedly with Satis domine % and fuch compleate fatisfadion, as in his humility, and ac- knowledgementofhisvnworthineffe* hee would thinke is much more,then he could exped. Iconfeffe, and let this be our ground, that there is no abfolute content in this life, all our content, euen a Saints content vpon earth;is but in enigmatcpx like the funne in a cloude vpon a gloomy day rand therefore holy Dauid faith, PfaLi*. Satiahor cum appamerit gloria tua he faith not Satior in the prefent, but Satiabor in the future tenfe: Signifying here¬ by ; that there is no faeiety in this life, no per fed filling,or faturity here; it muft be in heauen, not here; it is in vifion of God, not in fruition of creatures ; wee are here but in expedation, there in poffesfion ; herein hope,and promile, there in deede and performance; here in fight, there in vi- dory; here like hunters r and fouldiers, there wee deuide the fpoiles. The fouldier in his fore-age is glad of any thing he can get, and faith Satis . The faulconer likewife, or hun¬ ter, is well pleafed for the time at a poore mans houfe,and faith for it, as if he were at home in richer fare. And this is the beft of our cafes here. Wee are all fouldiers in Iudi.x* this magno campo, or great battle of the world. Wee are huntf-men in this wilde forreft,or chace of beafts, and faua- ges, our owneappetites*and inordinate defires;which fome¬ times wee kill, and fometimes they efcape our hands. But in the time of this our hunting, we are glad many times to meete withafountainein fteadof atauerne to coole our thirft; 21 T he Fir ft Oration, third,* a little hope I fay, in dead of a poffefsion, a feruent thought now and then inftead of a prefent imbrace : and this is Satis, and fweete to vs, vntill wee come home at night,that is (to fay) in the end of our life, to our heauenly dwelling; where wee fhall haue indeede, notonely our true Satis, but Satisfiipenfi, and (hall haue no end of enough. I muft confeffe I lay that the life of the vertuous in this world is in hunger and thirft,and in a longing after heauens yea all their life is in defe&ion, and fainting ; for fo faith Dauid, concufificit, & deficit anima mea in atria domini, my pf a l.f fbule doth luft, and faint withall, vntill it enter the houfe of God. Yet what of this ? is there therefore no contentment in it ? See I pray what hee faies in the very fame place,and verfe ? My heart and flefli (faith hee) haue leapt for ioy,that I (hall come to my louing God. Loe heere how he anfwers the matter himfelfe,* hee fainteth,and yet hee exulteth : he was ready to dye, and yet hee leapeth for ioy .And (b in an¬ other place, Mine eyes begin to fafle mee, while I hope in my P(aLtf& God. See heere a notable Sympathy in an Antithefis, a con¬ cord as it were in a holy difcord,a faintingand leaping both at one time, a defe&ion and exultation both at a breath, a fwounding and reuiuing all in a verfe, all at an inflant. So as, let our difcomfort bee neuer fo great, beeing for God, and in a longing after him : fuch difcomfort can be no true difcomfort, that is fo full of comfort ; no true dulnefle or heauinefle, that is fo quicke with childe of fo great hopes, or of fo hopefull an inheritance. It farre exceedes the comfort of Jacob, who thought it little to feme feauen yeares for faire Rachel, beeing fure to haue her. in the ende. Our enioy ing alfo lyes in our willes: Wee are as fure of it as wee are fure of our willes; fire and water cannot part vs, if wee loue and like. What is Rom.S* there in the world fhould beate vs from this hope ? can tri¬ bulation ? canpouerty, or any thing elfe ? Yea,doe not erodes encreafe our comforts, as water increafeth fire ? Thefe be the comforts that Salomon calles luge conuiuium>ox. ^ rou * 1 I* all day feafting. How can wee bee forrowfull in a feaft full 2 .Pet. i, of harmony ? To this content or faciety, doth Saint < Tcter invite you, faying Sat agite,that is (to fay) Satis agite . Doe *» 1 Pfal.j6 t 22 The Firft O ration. as much as lyes in you for your contentment,which ye may gather by him, can no where elfe bee had, but in a morall certainety of your vocation, and ele&ion, and your true concurring therewithall. This the comfort of comforts, and well head of true content, or higheft toppe of our Satis in this life. What life can bee in forrow, that is indowed with this ? and they that haue this, whatfoeuer they bee,or haue beene, may ioy and exult at all times. Let miferie-s come like hayle vpon vs, yet can wee not bee vnhappy, as long as wee haue this. Let our eftate for life bee what it will be, fo we be fure of our inheritance : our perpetualt hope of this, and our will ffcill concurring with our hope,is it that nourifheth fo, as, wee can aske no more in this life, wherefoeuer wee become ; in paine or pleafure, among friends pr enemies, in fteepe or awake, in trauell or at reft, in plenty or penury,peace or warre,inbufinetfe or at quiet; ftili our Satis attends vs, and wee carry content where wee goe,in tryumph about vs. And thefe comforts if wee will imbrace them as wee bee offered them, are the earneft pennies that tye vs to God, and him to vs, vnleffe we goe from it firft our felues. Thefe our claime to a future inheritance, or a poffefsion keeping againft the diuell and his angels for the places they had,and . loft in heauen, and wee muft haue after them. This the Sa~ tis domine that holy Dauid felt in his foule and fpirit, fay¬ ing, Remiit confolari anima mea 3 memorfui dei y & deleft at hs [ urn. So delighted hee to thinke of his part he had in God, that hee founde himfelfe vnable to holde the comfort of it. Now what comfort is there abroade in the world,that they will (ay to God Satis domine with the Saints aforefaide; or Remiit confolari anima mea with Dauid ?' is there any will fay, Lord thou giueft mee to much ? Forbeare. Will they not fay rather giue mee more Lord, I haue not enough ? I haue no contentment yet for want of more ? This is there¬ fore that hearts ea(e,this is the contentment and faciety our Prophet fpeakes of heere, and findes fault that wee labour and toyle as we doe, and not in this Saturity. My good friends^ I haue tolde you in briefe, what Sato? ritk The Firfl Oration. 2 5 ritie it is, that hee meaneth, and is truely in Gods feruants* and no where elfe to bee founde. Will any man contend with mee, and (ay it is in the world; it is where riches are, it is where pleafures are, it is with kings and mighty folke? I cannot deny, but fiich perfons haue contentment. They do what they wil,and their pleafures are prouided for them without their trouble. They are tyed to no rule,tyed to no law, keepe no houres, day nor night. If they bee (icke,the Phyfitian is at their elbowe. What (hould I fpeake of ri¬ ches ? they may wallowe in gold, if they will.What of faire houfes and dainty gardens well fette, and planted with plumbes, and fruits of the bed. None to contradid them in their defires, none to erode them in any fort. I fpeake not of inferiour perfons, whofe content (it may be) is not, nor can bee fo abfolute as thefe. And yet as great content they may feeme to haue in their lefle, and meaner eftate, as the other in their grand fuperfluities : yet few of them can fay Satis, or thinke they haue enough, as deuout people can : but feeke for more, labour for more, are vn- quiet for more the mod of them, as if they had nothings yea I haue knowne fome confeffe, that for wanting a little of their willes or wifhes,it hath troubled them more,then if they had nothing. And of this there can bee no other true reafon, but that they bee no true contentments, but falfo and deceitful!, as I could eafily prooue, if my purpofe were to infid on it. This alone may fuffice for this point, that the heathen Philofopher, who reached no higher then morality, fawe as much as I tell you, and founde no true contentment but in Philofophy, & wiledome,and in vertuous contemplation.In refped whereof, he contemned all bafler matters ; pleafures they held both counterfeit and foule. And if any man thinke them truely delightfull, the fault is in his corrupted minde ^ (faith Ariftotle ) that lookes no higher. And ^Plato likewtfe r ’ C p ‘ will haue no true content in riches or pleafures, and they „ that fight andfcratch for them, as they doe (faith hee) „ are like beads that feede downeward and creepe on their „ bellies, and neuer looke vp as men (hould, towards their E 2 true 24 The Fir ft Oration. true contentment. Thus faith hee; and he makes no recko¬ ning of riches ; and the greateft pleafures hee holdes but ihaddowes of pleafures, as a very ancient Poet was wont Stcfichorus to f a y ? w hom he there auoucheth for this purpofe thus. For Hellenfaire , as Troians thought , But not true HellenftSroians fought* And to this effect they all agree moft conftantly, not fwaruing a iot one from an other, and by no other light, then by naturall reafon; that there is no true Satis in any of all thefe ,* and therefore no maruell if it cannot bee founde among them that bee fenfuall, and more then purblinde of Soule,as moft people are. And yet to come neerer our prophets meaning in this place, and to make a full benefit of it for our greater good; let vs fearch a little further, fince wee haue faid what S iturity it is hee fpeaketh of heere, who and what they bee alfo that la¬ bour thus (as hee faith) without it, and who they bee I fay that take fo much paines, and haue not their fill. Wee knowe a great many in the world,that as they haue not their fill greatly ; fo take they but little paines or labour for it. And therefore furely our Prophet meaneth not any of thefe, becaufe they bee not of thofe that labour. They liue by other bodies labours, and doe nothing them-, felues. They are idle and lazie, and will bee troubled with nothingjbut lookethat euery thing fhould be put into their mouthes: whether our Prophet meanes thefe or no, I mufl giue them a touch by the way, becaufe they fwarme fo in ©ur countrey. Oh how farrc doe wee degenerate from our Anceftours. Our nobility and gentry for the moft part are corrupted with idleneffe. Be it fpoken without offence. Vn- leffe they be Magiftrates,officers, or houfekeepers,ftudent$, fouldiers imployed, merchants,tradefmen,or husbandmen; I dare boldly fay it, for the moft part of them, they haue fo litle care of beftowing their time well,that they were better holde the plough then bee fo nobly idle as they bee. They annot tell at night, what good they haue done that day, as euery The Flrft Oration 2 $ euery labourer can. But where idle company leades them, there they goe, there they play , there they wrangle or make merry, loofe their time, loofe their money and meanes, and make themfelues bufinefTe to fhift for more. Mod of our young folke make fooles of themfelues,that are otherwife well enough indued. Is it not a fhame to fee how intemperate they be of their dyet, how incondant in their houres,how vndable in their a&ions, how wauering in their gate, how new fangled in their apparell,how fond and wild in their conuerfation,how affedat in their words, how heathen-like euery way, and ignorant in all Chridian duties? one takes it of another like a difeafejeuery vpdart or countrey ladde will be as proude, and idle as the bed, if hee come in place,and canholde vp his nofe aloft, carry a fefeue in his mouth, and anfwer not a word to any man without three or foure askings. Their exercife is to fleepe long, and to meditate on their midrefle till almod dinner time. Then to Tohacco , then to dinner fomewhere, then to a play, or a Tobacco-houfe, orelfe in pilgrimage from one idle body to another. He (pends his time rarely,if he take a viall in hand and fing to it ; then to fupper,then to gaming or Tobacco againe till midnight, or other like daliance vntill they be weary. His bookes be Amades, or ArioBo, or an Arcadia , or if thefe be to high for him, aplaybooke or (bme fuch fancy as the world is full of, to while himfelfe withall, for want of company. Much like my ladies dogge, that doth nothing but eate,drinke, and fleepe, or lye in a lappe. Sometimes he barkes, then to his cu fhion againe, then vp into the bedde,then downe againe to the fire, then whines to the lappe againe : fo fares it with our idle folkes, void of lear¬ ning, voide of refolution, voide ofgrace, or very little fto~ red with it. Holding it moft ridiculous to (peake of Chrifl, or holy things, vnlefle it be to fweare by them : feldome praying but for a fafhion, imitating Angels in nothing but in celerity , who fhall (ay faded : begin perhaps with domine ne in furore and within two or three (nappes after, are at valdevelociter, Qnjc’Jy in bedde,long in rifing, prm E 3 ning v 26 The Fir ft Oration ning,and making ready, giuen to no good exercife, but eafe and fatneffe vntili they bee gray and readie for a graue. < Befides this, euery one hath his humour, and is ledde by the nofe with it like a heare; giuesway to allpafsions, and that is valiant with him. I haue feene fome Neroes and Vitellij amongft them for fpending, and ingurgitating. X thinke they would fpend feauen millions(if they had it) in fewe moneths (pace,as the one of thefedid ; or a thoufand fortsoffifhatameale, and as many of foule as the other did, or be alwaies inuenting new pleafures, as both did, if it were not for very fliame.For I make no fcruple to iudge the worft of them by the abundace of the heart, that breaks out at their tongues ends,and at their deboy flit fafliions vn- recouerable. But thefe be the worthieft, they may feeme to follow,and noneelfe. They will feeme to be braue minded, and yet will follow the bafeft. They might learne if they pleafed of th at noble Roman* Sertorm , to hate their owne vile conditions,and line more like men. Hee was fellowe with Princes,though in banifht eftate. And he was fought vnto by kings. Ic will difparage no man to follow him. sJTfetellus refufed Angle combate with him, and Tompey twicedriuen out ofthe field: yet was he humble to all, deere to his followers, pittifull to his e- nernies, chafi: of body, fober of carriage, and m ight not a- bide a diflolute body, that were alwaies talking of women, and wantonnefle. Another like to him was Ageftlans agra¬ rian Prince 3 who although he were amorous, yet modefl: