A VERY EXCELLENT AND LEARNED DISCOURSE, touching the tranquillity and Contentation of the mind: CONTAINING SUNDRY NOTABLE INSTRUCTIONS, AND FIRM Consolations, most necessary for all sorts of afflicted persons in these latter days.  
Distinguished into seven Books, 

1. Against Covetousness.  
2. Against Ambition.  
3. Against Anger.  
4. Against Envy.  
5. Against Pleasure.  
6. Against Curiosity.  
7. Against Fear.    
WRITTEN IN FRENCH BY THE FAmous and learned M. I DEL ' ESPINE, and newly translated into English by Ed. Smyth.  
Printed by John Legate, Printer to the University of Cambridge. 1592.  
And are to be sold at the sign of the Sun in Paul's Churchyard in London.   

TO THE RIGHT WORSH JPFUL SJR Francis Hind, Knight, and M. Thomas Wendy, Esquire; two of her majesties justices of peace in her County of Cambridge, EDWARD SMITH wisheth all increase of true worship in this world, and the full accomplishment of all necessary blessings for the world to come.  
IT hath been no small controversy in former ages, (Right worshipful) and that among the greatest Clarks, as may evidently appear by their large volumes and long discourses, what should be the readiest way and most effectual means to bring man) who is subject to so many miserable and fearful accidents) to a firm and stable estate, and place him in such a perfection, as that even in this life he might attain an assured rest and a joyful contentation. The consideration whereof, 
Plato in convivio.  as it was always very common among those of greatest gifts, and such as were most plentifully endued with many and sundry excellent graces, so was it the principal drift of the wiser sort, whom nature hath garnished with the best conceits, to employ their whole studies and endeavours in the searching out of so invaluable a jewel, as the joy of the heart, 
Ecclus. 30.16. Prou. 15.13.  which (as the Wiseman saith) is accounted as the life of man, and the means to prolong his days. Having thus resolved with themselves, and being fully persuaded that by their own devise and industry they were able to build such an impregnable fortress, and that with the mortar of their own inventions, against the fierce assaults of froward fortune, that nothing should be of sufficient force, either to encumber their minds, or disturb the peaceable estate of their pretended happiness, every one according to his fancy have laid his foundations, and finished the rest of the building with such matter as was most agreeable to his own liking. The diversity of their works do evidently declare their dissenting humours, 
1. Cor. 1.20. & 3.19.  and their frivolous reasons do apparently prove, that the wisdom of the world is mere foolishness. To let pass the simpler sort, whose writings have been of lest weight, and to come unto the Ringleaders of the rest, whose memorial remaineth at this day in highest price, and is but too greatly reverenced of such, as are somewhat too zealously addicted to heathen fancies, we shall find that though they were as confident in their opinions as ever was that boasting Meno, 
Plato in Menone. Eccles. 7.16.26. 1. Cor. 8.2.  (of whom Plato maketh mention) yet a wise and Christian Socrates would easily convince them, and make them confess with the wise King, that wisdom is far from them, and that they know nothing as they aught to know.  
And no marvel though they could not direct others unto that happy estate, which they themselves so earnestly affected, seeing that besides the darkness of their own understanding, which was wonderfully obscured with the foggy mists of cloudy ignorance, they were for the most part wholly directed by those same two noisome neighbours, 
Plato in the first book of his laws.  and unadvised counsellors Pleasure and Pain: whose devises were accounted as oracles, & their suggestions sufficient to sway every action. Whereupon some, though such indeed as had but slender judgements, being terrified with the frowning countenance of tormenting sorrow, 
Seneca.  embraced the counsel of Electra to her brother Orestes, imagining that the best means to compass a quiet life, was to sequester themselves from all public affairs; and like Timon of Athens carefully to avoid all society, 
Cic. in his first book of offices.  jest peradventure they should hear or see that, which might breed their unquietness. Which doctrine, though it were plausible enough to the slouthfuller sort, who are wiser in their own conceits, than seven men that can tender a reason, 
Prou. 15.13. T. Livius. Plutarch.  yet are they too blame to forget that worthy saying of sage Cato, that in doing of nothing they learn to do evil. Besides that they value their rest at too high a rate, buying their ease with idleness the mother of so many mischiefs, not remembering (like unskilful surgeons) that whilst they covet to heal some particular member, they destroy the whole body; and labouring to purge the mind from grief, they wholly bereave it of understanding, making it sluggish, forgetful, and uncapable of any excellent conceit.  
Others of as base a judgement and of a more brutish practice, 
The Epicures.  do not think it sufficient for their own contentation to abstain from all good, unless withal they be wholly given over to a sensual life, wallowing in the filth of their own concupiscences, 
Arist. in the 3. book of his Ethics. Chap. 10.  desiring with Philoxenus to have necks as long as Cranes, the more to delight their intemperate throats. Thus endeavouring by a supposed felicity consisting in the full fruition of their own licentious appetites, to become more happy than earthly men, 
Cic. in Cato. maior.  through the filthy pollution of their swinish affections they become more miserable than the brutish beasts.  
Such as supposed this inestimable pearl the enjoying of a blessed estate and a quiet life, 
Zeno and the rest of the Stoics.  to consist in the want of affections, had said somewhat, if senselessness were a virtue, or if it were possible to become a skilful artisan, and never take delight in an occupation, which is contrary to that common rule among philosophers: 
Arisl, in his 2. book of Ethics. Chap. 2.3. ut oportet, quando oportet. In the 6. book of his laws.  unicuique operationi est propria quaedam voluptas. And therefore not without good cause is this senseless assertion reproved by Aristotle, and justly condemned of all that are wise, for that without all regard of circumstance it doth wholly bereave us of all inclination, and maintaineth (contrary to the opinion of Plato, who accounted joy and sorrow as the ropes, wherewith we are drawn to the embracing or avoiding of every action) that we may attain a perfection without affecting of any thing.  
Which out of question was always accounted a paradox among the ambitious sort, and the greatest wits could never away with such doctrine. For being persuaded that the only way to purchase a peaceable estate, was to intermeddle in worldly affairs, to employ their wits with Lycurgus to make laws, to study with Deioces to minister justice, 
Herodit. in Clio. Q. Curtius. Plutarch in his lives.  and with Alexander to bend their whole forces to conquer kingdoms, & as though the earth were too little for one man, would needs command over sea and land, and like monarchs rule all: not only lamenting with Caesar, that they have not conquered so much as Alexander: but also if they happen to hear some foolish Anaxarchus maintaiyne that there are innumerable worlds, 
Plutarch.  they are ready to weep that they have not all of them under their subjection, and every man's head under their girdle. These men, if they would have been ruled by reason, without passing the bounds of modest ambition, might peradventure in the sight of worldlings have been thought happy. But such is the nature of fleshly conceits, that the more we tender them, the more they torment us: the more we cherish them, the more they choked us: the more we take pleasure in them, the more they pain us. 
Eccles. 2.  So that we may truly confess with the wise man, that they breed nothing in us but sorrow and vexation, and through the sensible feeling of our own miserable estate, cry out with Croesus, 
Herodit.  and confess the saying of Solon to be very true: 
— Vltima semper  
Expectanda dies homini, dicique beatus  
Ante obitum nemo, supremaque funera debet.   
Which opinion though it be highly disgraced by Aristotle, 
In the first book of his Ethics, Chap. 6.  in calling it an absurd assertion, yet it is of greater weight than he took it, and cometh nearer the truth than he imagined. But whilst he would descent from all others, making felicity like a gallimaufry, in compounding it of an Omnigatherum, of the virtues of the mind, the gifts of the body, and the favours of fortune, 
Chap. 6.  he quite forgot that he did repugnantialoqui, framing his Foelix like a Camoelion, to day happy, to morrow miserable.  
The divine and heavenly Philosopher Plato, though he were more excellent in this argument than all the rest, placing his greatest happiness in a serious contemplation of an Idea, which was notwithstanding he knew not what, yet (whilst he seemeth to make man's reason a rule to attain to perfection, and attributeth too much to Philosophy, calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
In Phoedone. Tertul. in lib. de anima.  the pure gold and precious pearl, for the attaining whereof we should cell all that we have, and accounted it the only means to compass a quiet life) hath go astray aswell as the rest, and left small hope of heavenly health to be procured by his heathenish receipts.  
And yet surely a wise reader may pick out excellent preparatives, as well out of his works, as out of other philosophical discourses, and compound a potion fit for the purging of our minds of much unquietness, though he shall never be able to attain that perfection of joy and bliss, which is here spoken of.  
For it is not all one to be a moral wise man, and to be a good Christian; to be a great proficient in humane knowledge, and a profound Clerk in heavenly understanding; to be skilful in the writings of men, and to be cunning in the book of God. For these differ more in deed than they do in show; and more in substance then in appearance. And therefore in seeking to repose ourselves in human discourses, we may seek for quietness, but we shall never be at rest; we shall hunger, and never be satisfied; we shall drink, 
john 4.3.  and yet never taste of that water which shall be sufficient to quench our thirst: for the device of man's brain is too shallow, and his reason polluted with too many filthy stains of his own corruption, to find out so heavenly a blessing, and so unspeakable a benefit.  
And therefore such as have been trained up in the school of Christianity, and truly taught by the Spirit of God, have learned to avoid those sandy foundations, and to build upon sure rocks; the death and merits of Christ jesus: and to look for all happiness and tranquillity both of mind and conscience, in the assured persuasion of the forgiveness of their sins: 
Psal. 32.1.  which strong foundation neither the stormy tempests of carnal motions, 
Matth. 7.23.  nor the blustering winds of devilish suggestions shall ever be able to shake.  
Considering then that this peace and contentation of mind aught to be the desired haven, wherein every one should harbour himself from the tempestuous rage of his own distempered humours, and that among all the violent passions wherewith we are tossed, as it were, too and fro, not any are more dangerous than those that are tainted with Covetousness, Ambition, Anger, Envy, Pleasure, Curiosity, Fear, & such like; the perilous gulfs whereof are continually ready to swallow up the ship of every man's safety, were it not guided by the direction of some skilful Pilot: I could not but commend this excellent discourse of M. I del' Espine, directly tending to the compassing of a quiet mind, wherein he hath not only laid down the reasons that may be most effectual to draw men to moderate their vehement passions, but also most notably discovered those imminent dangers, which do usually accompany unruly motions, and furnished this whole discourse with such infallible proofs, apt similitudes, fit comparisons, sage sayings, and worthy examples, as well out of divine as human stories, as may be sufficient to draw on the liking of all such, as are not wholly compounded of unruly affections. And though I feared at the first to commit any translation thereof to the press, being most unwilling to lay open mine own insufficiency in the tongue to the view of the skilful Reader, but to use it rather as an exercise for mine own particular: yet being persuaded to the contrary by considering the correspondency that aught to be among Christians, and the good that so necessary a work may do in these days, wherein men's minds through the policy of Satan and the corruption of their own natures, seem to be but too full of passionate humours, I was the rather induced to venture near home like a young merchant, and to make trial how these precious French wares will be uttered among our English nation at this present, who have (I am sure heretofore) been but too much delighted with their base commodities.  
Being grown to this resolution, I began to call to remembrance how deeply I am indebted unto your Worships, and my want of ability in any small measure to requited so many deserts, otherwise then by this or the like testimony of my thankful heart and dutiful affection: as also how correspondent the title of this book is unto the wise & peaceable carriage of yourselves in your greatest actions, so far from the lest suspicion of all distempered affections, as that you may seem to put in continual practice those excellent precepts, which the author of this work hath most notably described in his most serious contemplations: which moved me (I confess) to offer this translation unto your worships, seeking herein to countenance myself under your patronage, thereby the more readily to stop the mouths of sundry carpers, who either cannot or will not do any thing themselves, and yet are froward enough to reprove other men's labours, and sharply to censure their honest endeavours; craving withal a favourable acceptance of my good meaning, and courteous entertainment of this new come guess, who though he be but plainly attired, yet I trust his discreet behaviour will procure him friends, and make others, through your goods words, countenance him, though it be for nothing, but for that he is a stranger.  
The Almighty God, who hath enriched your worships with so many worldly blessings, and adorned your minds with such excellent graces, as that you may justly be said to have attained no small portion of his heavenly benedictions, increase in you all blessings necessary for the attaining of all contentation in this life, and the full fruition of all happiness in the life to come.  
Your Worships to command, Edward Smyth.   

❧ AD ACADEMIcam juventutem paraenesis.  
CHrysippus & Diogenes, detracta utilitate, ne digitum quidem virtutis causa attollere volverunt. Quòd siornatissimus ille doctissimusque vir, qui in isto effodiendo the sauro summos labores exantlavit, pari fuisset erga literarum decus voluntate, ne summo (quod dicitur) digito praeclarum hoc opus attigisset. In istis etenim tenebris & quasi parietinis bonarum artium, ea est Scholasticorum vita omnibus non ornament is modò, sed & emolumentis etiam spoliata, ut villici quàm Philosophi, aratoris quam oratoris potior sit conditio, & nemo ferè sit, si praemiorum dulcedine rapiatur, quinon malit in tractandis rastris, quàm in conscendendis rostris, in acuendis ligonibus, quàm in evoluendis libris occupari: Adeò ut, tametsi quispiam (si fieri posset) subtilitate Lysiam, acumine Hyperidem, inexhausta legendi aviditate Catonem superaret, & verè queat cum Heleo Hippia gloriari, nihil esse ulla in arte rerum omnium, quod nesciret: nisi tamen cum eodem possit & pallium, quo amictus, & soccos, quibus indutus sit, propria conficere manu, vix aut ne vix quidem, miseram hanc vitam sustinuerit. In ore habent omnes eruditionis elegantiam, Philosophiae splendorem admirantur, hanc in luce ac celebritate constitutam cupiunt: quibus tamen eruditos intereà negligentibus nec immeritò possumus illud Anaxagorae ad Periclem occinere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Huiusce igitur literatissimi viri industria eò maiorem laudem commeretur, quò inistis lucubracionibus non privatam aliquam utilitatem, sed pubicum sibi commodum proposuerit. Ea autem est huiusce aetatis sive segnities inertissima, sive fastidium delicatissimum, ut huiusmodi labores vel oscitanter praetereantur, vel tanquam inutiles contemnantur. Excitanda itaque est nostri seculi iuventus, & harum scientiarum ardore inflammanda. Haud exiguus est eorum numerus, qui otio torpentes, genio indulgentes, in impurissimo voluptatis coeno volutantes, porci veriùs quàm studiosi, ventris animalia, quàm mentis coloni appellari queant. Hi, si relicta Epicuri hara, ad sacrosanctum Platonis, Aristotelis, Plutarchi aram se reciperent, facilè se paterentur è voluptatis quasi tyrannide ereptos in veram ac genuinam Philosophiae libertatem vindicari. Excutite igitur torporem (adole scentes) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non esse cum Remo ac Romulo iudicate, ne vos libidinibus constringendos detis, Syracusanas mensas à Platone graviter reprehensas, & Sardanapali Epigramma ab Aristotele explosum cogitate. Nolite putare hoc esse Academici, lectulo affixum adhaerescere, togatum discurrere per plateas, pro oppidanorum foribus considere, per forum cursitare otiosum, sub veneris vexillo militare, ipsum Falcidium bibendo & poculorum magnitudine superare: sed antelucanas Demosthenis imitari vigilias, in Musaeum abdi cum Acesema, Accium assidua intentione animi, & ardore studij (si fieri potest) ipsum vincere Archimedem. Cum julianus Imperator (ut ecclesiastica tradit historia) Philosophos prae reliquis suo favore complexus esset, statim ad aulam undique confluebant, qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Et utinam eandem hodiè non liceret usurpare querelam, in Academiarum reperiri gremio, qui, ut ad Academiae tandem obrepant honores, sese potiùs student Academicis gradibus tanquam leonina pelle induere, quàm mentem suam perpetua lectione omnium disciplinarum efficere bibliothecam. Quòd si semel ignaviae soluti vinculis è voluptatis quasi custodia evolaverint, non Catonis instar in Musaeis sedent Stoicorum aut Peripateticorum circumfusi libris, sed ingenuas ex sana doctrina oblectationes ignorantes, circulos aliquos & semicirculos consectantur. Tum si potuerint vel prece vel praemio Anglicanas quasdam legendas comparare, sive de Arthuro Principe, Hugone de Bordeaux, Beviso Southhamptoniensi, Valentino ac Orsono, portentosas nescio quas confictas fabulas: haec commenta arripiuntur avidè, manibus teruntur assiduè, nunquàm possunt putidae istae deliciae adolescentum stomacho nauseam commovere: Romana lingua, utpote superstitiosa, à plaerisque contemnitur: ad graecam quodattinet, haec una vocula sufficiet, gracum est, non potest legi: hebraeae literae in exiguum Theologorum gyrum compinguntur. Sola restat Anglicana lingua, quae omni labore, sudore, cura procudenda est. Euphues igitur, Mammilla, Penelopes tela, triumphus temporis, lamentationes Amyntae, Phylautus, Angliae Palmerinus, phanaticae phantasiae, pictae chartulae, Circaea nescio quae Metamorphosis, mulierum hyperapistes, Tharltonis e purgatorio prorumpentis nova, Cantuariensis sutor calcearius, reliquaeque amatoriae ineptiae, meretricium prae se ferentes nitorem, insitum libidinis calorem accendentes, palato mirificè arrident, à quibus aegrè se divelli patiuntur. Cum videret Caesar divites quosdam peregrinos canum & simiarum catulos secum in gremiis circumferre, lepidè interrogatus est, num apud ipsos mulieres non parerent liberos. Et nonnè ab istis adolescentulis ineptos huiusmodi codices exosculantibus aequè liceret petere, utrum mater Academia, Platonis, Xenophontis, Isocratis, Senecae opera tanquam germanos liberos non pariat? Calcei Sicyonij satis adpedes apti erant: quos tamen sapiens ille respuebat, quia viriles non erant. Et illi forsitan ridiculi tractat us satis apti & concinni pro subiecta materia videri possunt: quia tamen viros praesertim Academicos minimè decent, quorum pector a variarum rerum salutari scientia oneranda sunt, ad foeminas (si ullibi consistendi inveniant locam) relegentur. Verè profectò, verè dictum est; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In ciborum delectu, quia in unum quasi corpus nobiscum coale scunt, admodum curiosi esse solemus: & in animi pabulo discernendo nullum judicium, nullam sagacitatem, nullam curam adhibebimus? Si vernaculi sermonis puritatem amplectimur, cuius desiderio magnoperè videmur conflagrare, plurimi sese offerunt libelli, è quibus tamquam ex fontibus augustissimis unàcum sermonis elegantia praecepta etiam ad vitam informandam accommodata haurire licet. Haec non gustata modò, sed potata etiam delectabunt: non aures duntaxat inani strepitu demulcebunt, sed & animos vera perfundent voluptate. ut Gallican Academian, Academicis inprimis dignissimam, praetermittam ex omni omnium quasi scientiarum narthaecio deprōptā, reliquosque taceam eius farinaelibros: praesens iste tractatus tanquam ex Gallicis tenebris in Anglicanan lucem, optimi viri sudore ac vigiliis vindicatus, adeò laetum lautunque invenibus offert convivium, ut in eo nequaquam pigeat ab ovo (quod aiunt) admalun consedisse. Hic non ut in Cleanthis tabula voluptatem videbunt velutireginā suo in solio collocatam, virtutesque omnes quasi ancillulas ei ministrantes; sed tanquam in speculo contemplabunt, & pulchram virtutis effigiem, cuius amore capiantur, & deformem vitij imaginem, quam prae horrore vix aequis intuebuntur oculis. Neque haec Agatharei alicuius penicillo, sed ipsius Apellis atque Polycleti admirabili depicta artificio. Nam quae sive ad virtutum dignitatem illustrandam, sive ad vitiorum naturam explicandam in quibusvis ferè authoribus sacris ac prophanis reperiuntur, ea omnia in hunc quasi cumulum congesta, uno penè intuitu aspicere liceat. Ad hoc aduolate tanquam apes aluearium, ex omnibus floribus mellifluum delibate succum: in hoc cursu verè Olympiaco ad metam usque pergite: huiusce vos curriculi nunquàmpoenitebit. Aureae hic fulgent Philosophiae gemmae, quibus à tergopositis, ne cum gallo illo Esopico in foetido ineptorum codicum sterquilinio commoremini. Incomparabiliter (ut quidam loquitur) pulchrior est veritas Christianorum, quàm Helena Graecorum. Meritò debent sacrae literae nos quasipenitùs absorbere, in his die nocteque de sudandum est. Interim cavendum tamen, ne sicut quidam imperiti philosophi, cum à sensibus profecti maiora quaedam ac diuiniora vidissent, sensus omninò reliquerunt: ita & nos praetextu Theologiae Philosophiam prorsus deseramus. Quamcunque tandem artem profitebere, nunquam ad illius ascendes fastigium, nisi gradibus quibusdam philosophiae. Placet ne tibi Galeni atque Hippocratis officina? tritum est, sed verum èst: ubi desinit philosophus, ibi incipit medicus. Ad Theologiae statuesti confugere castra? omnium artium atque linguarum panoplia instructus accedas oportet. Miraculum visum est Hieronymo cunctam Graecorum bibliothecam à losepho sacris in literis enutrito evolutam esse. In Basilio ac Nazianzeno nescias quidprimum admirere, eruditionem seculi, ac scientiam scripturarum. Anatolius insignis Theologus in Arithmetica, Geometria, Astronomia, Dialectica, Theoria, Physica & rhetoricis disciplinis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Meletius Alexandria Episcopus, 
Euseb. eccles. hist. l. 7. c. 32.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erat. Critici Philonem Iudaeum alterum Platonem pronunciarunt. Ipse Porphyrius (in hoste enim virtus laudem habet) Originem non dubitabat quasi Philosophiae corona insignire. Quem probatum authorem non perlegit Erasmus, qui & Thomam Scholasticorum antesignanum propter admirabilem in Aristotele peritiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellavit. St domesticos exspectamus stimulos, quibus ad Philosophorum studium excitemur, Theologos in medium producere liceret omnium artium choro stipatos. Nonne infinita propè Poetarum, Philos. Historiographorum peragrârunt volumina juellus Episc. Sarisburiensis, Fulco strenuissimus in Papistarum profligandis copiis Achilles, Whitakerus Cantabrigiensis, & Rainoldus Oxoniensis? Ne igitur pudeat ex philosophico armamentario tela petere, quibus ipsi etiam Philosophi (si opus sit) confossiiaceant. Id enim veritus est capitalis Christianorum hostis julianus, 
Theodor. l. 3. c. 8.  qui ideò gentilium scholas ne à limine corum liberos salutare voluit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hic est Goliae gladius (ut pulchrè Hieron.) quo ipse Goliah iugulandus est; haec Herculis clava, qua rabidi inter ethnicos canes repercutiendi sunt. Appollonij igitur vestigiis insistentes ubique inveniamus, quod discamus, ut semper proficientes, semper nobismetipsis reddamur meliores.  
Vestri studiosissimus G. J.   

IF such as toilsome travail take to Indie far for gold,  
And pass along the surging seas, amids the blustering cold,  
Deserve such guerdon for their hire, such praises for their pain,  
Though they bring nought but worldly wealth, to maintain private gain,  
Which with great danger gotten is, and fostered with such fear,  
As clogs the mind with pensive thoughts, with griefs and carking care:  
Than great is his desert by due, who with his painful toil,  
Hath undergone this travail great, and brought from foreign soil,  
Such pearls of price, such choice receipts, as plenty here we find,  
To comfort soul and body both, and purge the troubled mind  
From noisome humours, which do breed such passions in the heart  
Of those, who therewith poisoned are: and doth the same impart  
To each man freely for his good: increasing thus the wealth  
Of them, who wish for quiet rest, and thirst for heavenly health.  
These fruitful labours then of thine, the virtuous will commend,  
And with their tongues will thankful be: and so adieu my Friend.  
cue T. W.   

❧ A COMPENDIous and short sum of this whole discourse touching the contentation of the mind: distinguished into seven books.  
Every man naturally endeavoureth by all means possible to live quietly, 
All men desire to live happily.  & seeketh continually to settle himself in that estate, which he imagineth to be most to his liking and contentation: and to this end tendeth all his labour, counsels, deliberations, thoughts, actions, imaginations, and enterprises whatsoever. Which though it be most true, yet do they not take one, & the self same course to attain unto their wished end: for some thinking felicity to consist in riches, do seek for nothing else as long as they live, but to gather wealth: others hunt after honour, and promotion, and some after pleasure, and delight: this man is best pleased with goodly and stately buildings, and that other with traveling into far Countries: and every one applieth himself unto that, which fitteth his humour and agreeth with his liking. But there is no man so fortunate as to found that which he seeketh, neither is there any but complaineth of his own estate and condition: and that in such sort, as we may evidently perceive his unquietness, and discontentment. The reason whereof is this: They seek for that in this world which cannot possibly be found: for this tranquillity and repose of the mind is laid up in heaven, and in the kingdom of God, and is bestowed only upon them, who hope to attain unto it by the means of Christ jesus: for the contentation, whereof we now speak, is nothing else, but that blessed, and happy estate, which he hath purchased unto us by his obedience, which he reserved for us, until such time, as he appearing unto all the world in his glory, shall make it manifest unto all men. And yet I will not say, but that it may appear in some sort, and be attained unto even in this life: & that true & unfeigned Christians, being illuminated and regenerated, perceiving the vanity of this world, and the corruption of all things therein, may so lift up their hearts and minds unto God, and by a consideration of his goodness and bounty, find such quiet and assured rest, as they could never before attain unto. And to the end that men may the better come unto this quiet aend peaceable estate, I have in these seven books set down the means that bringeth them thereto: to the end that they, by reading and endeavouring to follow those rules which are delivered, may in process of time by the grace of God obtain their desire. And though the end be long and difficult, yet is it very excellent, pleasant, and profitable, and so greatly to be desired, that we aught to spare no travel or labonr whatsoever, to attain it. For it is so precious a jewel, as the lest part and piece thereof, is sufficient to recompense all our travels, and pains.  
Now, that we may the better understand wherein the contentation of the mind especially consisteth, we must first search out those things, which do most trouble and disquiet it. For as in corporal diseases, it is very requisite to know the causes whereof they proceed, to the end we may the sooner cure them: so is it convenient, the better to appease the trouble some passions of the mind, to know what those things are that have engendered them.  
Of these, some are external: as poverty, disbonour, loss, injury, enmity, and such like: and some internal. And of these there are two sorts: for some have relation only to the hody, as hurts, and diseases: and some to the mind, as passions, and affections, which are the principal, and carry the greatest sway in the moving of our spirits. For as we see the power of the winds in the motion and stirring of the air, the waters, and the trees especially to prevail, for that their bodies are movable, and subject to every motion: so likewise the reason why every accidental, and casual chance do trouble, and molest us, is, for that our minds are encumbered with unstable, and wavering passions: and therefore it is very expedient, that in the beginning of this treatise we set down the means that may purge us of these passionate humours.  
But first of all it is to be understood, that that which shallbe spoken against these trouble some passions of the mind, 
Against the opinion of the stoics which maketh men unsensible.  will not make any thing for the proof, and approbation of that Stoical opinion, which maintaineth a senseless and blockish nature, void of all humanity, and understanding: for affections are as necessary for the maintenance of human society, and preservation of mutual concord among men, as bread and drink are convenient for their use. And therefore as skilful Physicians, who take upon them to heal a disease, do not purge the body of all moisture, but only of that which is corrupt and putrefied, and seek to reduce the rest to a good and convenient temperature: so likewise we must not labour to extinguisb all affections in our nature, but to weed (as out of a garden) those only, which are evil: and manure and husband the rest, to the end they may bring forth some good and wholesome fruit.  
Secondly, we must note, 
A remedy against the passions of the mind.  that there are no remedies more fit and convenient to heal the diseases of the mind, than words, reasons, arguments, discourses and demonstrations, which do lively and naturally set forth both vice and virtue, in showing the beauty of the one, to the end to make us in love with it, and contrariwise in declaring the detestable and foul evil favourednes of the other: thereby the more to make us hate and loathe it. We must observe then, that Physic is not good, unless it be for such as take it, and for those whose natures are well prepared before to receive the operation thereof: and therefore if the reader will obtain any profit hereby, he must read diligently, and carefully lay up in his mind those reasons which shallbe alleged, and earnestly crave at the hands of God, that these things may be effectual to his good: for it is he alone that must give the increase to these our labours, which otherwise will be altogether unprofitable and unfruitful. We are like unto them, who show and teach other the way they should travel in: they tell them right, and where they aught to turn: but if they fall lame, or wax weary by the way, they can not give them new legs or sufficient strength to travel out their journey. Wherhfore seeing all dependeth upon the grace of God, both the knowledge of them who inflruct others, and the willingness of those who are taught, to put in practice, and to execute the counsels of them who teach them: let us commend ourselves unto him & humbly beseech him to give us grace that we may both understand, and study earnestly to do our diligence and endeavour.   


THE SUM OF the first book, touching the contentation of the mind. AGAINST COVETOUSNESS.  
IT seemeth that we live in that age, wherein nothing is accounted vicious, but words: for as for the things themselves they are currant, and receivable among us: as for example, Covetousness is not condemned, but only in regard of the name. For as for itself, all sorts of people, and all vocations whatsoever are miserably infected therewith. Goodmen, being wrapped up, and as it were snared in the nets hereof, are often times beguiled with the vanishing Sunshine of this world: & therefore the Poet Simonides being asked whether wealth or wisdom were most to be desired, answered, that he could not tell, for that he saw often times the wise to stand cap in hand to the wealthy: which thing make many to pass on a resolute course to gather riches, until they have entered into the school of heavenly truth and verity, which presently instructeth them in a better way. Now as concerning the love of these corruptible and transitory goods, commonly called Covetousness, very fitly in my opinion hath it been called by wise men in former ages, the Metropolitan or mother City of all mischief: and the spirit of God hath named it the root of all evil. And of this the author discourseth in this first book, and showeth that it is very fitly branded with this mark, as being the worst of all other: and therefore like a surgeon seeketh to heal that disease, wherewith he seethe his patient to be most troubled. And having laid this as a foundation, that Covetousness is the most violent passion of all the rest, he laboureth to prove it by particular reasons, showing that it debarreth us of the use of all things, and will not suffer either ourselves or any other to enjoy them. Next unto this he painteth out a covetous man in his orient and lively colours, and maketh him the vildest slave in the whole world, the greatest idolater, thief, murderer, Infidel, Atheist, & damnable creature that is: the author of all evil, the most miserable and abject villain, the poorest, leanest, blindest, and most unhappy man that can be imagined: and contrariwise, that a modest and a virtuous simplicity, is a most excellent virtue: and that there is no sin that Christians aught more carefully to avoid, than covetousness: and that good men, who live contended with the grace of God, are most happy. And this is declared in the first part of this book.  
In the second part, he showeth the remedies against covetousness, the principal where of is the knowledge and fear of God: consequently he setteth down all the rest, to the end that every one may consider of them: as for example; first that nature is content with a little: that covetousness can not help them, who follow it, from the lest evil that may be: and that there is no danger so great but covetousness and riches may bring us into it: that Avarice was never in estimation with any, but with the enemies of knowledge, and virtue: that it draweth after it all confusion: that we have infinite examples of such as have liberally and honestly employed their goods in such sort as was convenient: that we must first seek the kingdom of heaven, and commit the disposing of our affairs unto God: that Covetousness is the more detestable if we compare it with other vices, which are opposite unto it: and in a word, that there is no contentation of the mind in the love and liking of worldly riches: then followeth the application of this doctrine unto particular persons, and especially unto Kings and Princes.  
In the third place, he discourseth of the right use of riches, and showeth the fruits that proceed of charity and liberality towards the poor, by arguments drawn from the nature of God: of the great profit we reap by alms giving: of the assured promises of our heavenly father: of the folly of the covetous man: of the nature of true charity: of the maledictions and curses denounced against those, which are not pitiful: of the unexcusable cruelty of avaricious men. And in conclusion answereth to the vain objections of such as are covetous, who, to excuse themselves from being liberal, allege the fear they have lest they should want, and that they have not sufficient to give so many alms; and so concludeth in the end that to repose our trust in God's promises, is sufficient to extinguish Covetousness, and to settle our minds in a peaceable and quiet estate.  
THE FIRST BOOK. Against Covetousness.  
AMONG the manifold and sundry vexations of the mind, 
Covetousness the most furious and violent passion of all others.  there is not any (in my opinion) more furious or more violent, than a greedy and Covetous desire, which engendereth; and, as it were, hatcheth exceeding troubles in whomsoever it remaineth. For as we see some men, which naturally are so inclined to mischief, so seditious, so contrary to peace and tranquillity, that they are no sooner entered into a house or Common wealth, but presently they sow discord and dissension, troubling the common-quietnes and peaceable estate which was before: so also this cursed desire is no sooner entered into our heart, but that forthwith we perceive a great confusion of tumultuous and dissentious appetites to boil and rise up within us, which do straightways entangle us in the nets and snares of the Devil, and at the length bring us to miserable death and destruction. He which will diligently consider the state of an avaricious man, shall evidently see that he hath no more rest, then hath the tree that is planted on the top of a high hill, which is continually tossed with the winds: there is no end nor measure of his cares, fear, distrust, desire and despair all which do so prick and disquiet him so often as he would sleep, that it seemeth he lieth among thorns and briars. There was never so cruel a Tyrant as Covetousness: for she massacreth all men with care and travel, which are under her dominion: she haileth and draweth them through fields, through woods, through sea and land, in winter and summer, day and night, wet and dry, without giving them so much as an hour to rest and repose them: she leaveth them naked, or else in their shirts with some few rags about them, and feedeth them with course bread, with dregs, onions, nuts, or skallions. And to conclude, if there be any tormented with this passion, there is none but will abhor and detest him. Furthermore to show this her wonderful cruelty, and that in as lively and orient colours as may be: if we have riches, she leaveth us but the sight of them, and taketh away the use and pleasure we should have of them: she shutteth our hands, and stoppeth our mouths, so that we may neither taste, nor touch them: whereupon the Poets have likened a Covetous man to Tantalus, who is even ready to die with hunger and thirst, though he have both apples and water just at his mouth; and Lucian compareth him to a dog couched in the hay, who can eat nothing himself, neither yet will suffer any other to take thereof, without barking and brawling at them.  
Furthermore, 
Covetousness depriveth us of the use of God's blessings.  she wholly depriveth us of all the blessings of God. For he hath created the world and all that is therein, for the profit, use, and benefit of man: so that if having those his creatures, we do not use them for our necessity, they are unprofitable, and can not be called good in respect of us, who receive no commodity of them. Which things the ancient Grecians did very well understand and declare, calling all temporal goods by a word, signifying the use of things: showing thereby that we may not rightly term that our good, whereof we make no use, or commodity: by which occasion Aesop (who was a pleasant conceited fellow, and full of witty devices) seeing a man very sore troubled, for that one had stolen away his treasure which he had hidden in the ground, advised him to take a stone of the like quantity and weight, and to lay that in the same place, where before he had hid his treasure, and withal to imagine that it was his money, and all was well enough: giving thereby to understand, that this should serve his turn as well as the other, and that silver and gold are not otherwise to be accounted goods, unless it be of them, who make an use of them: as for those who use them not, they are only profitable in opinion and conceit.  
Moses' also, after the description of those things which God had created in the beginning, reciteth that particularly and generally they were good: that is to say, well and wisely ordained for the commodity, pleasure, and profit of men. There is nothing then more contrary to the ordinance of God, his bounty and divine wisdom, than Covetousness, which maketh that unprofitable and unfruitful, which God hath created for the use and benefit of man.  
S. Chrysostome speaking of the hatred and envy which the Covetous man beareth against the prosperity of his neighbour, 
A covetous man hateth himself and others also.  and of the grief he hath when he seethe him use that which he hath, with thanksgiving, saith, that if it were possible he would cell the sun: that is to say, his brightness and heat, if it were in his power: and so would they deal with the air and the water, and such like, which God hath created common for all, in such sort as no man may appropriate them to himself. It may be further said, that if they were lords of other things, as they are of their gold and silver, that notwithstanding they would be afraid to make any use of that which they have, not considering (like unsensible creatures) that there is nothing that dureth for ever but only God, and that according to the law and unevitable necessity, whereby the continuance of all things is determined and appointed, they must pass away and have their end, and are consumed either by wearing, or by worms, or by rust and rottenness, or at the lest by time, which wasteth and consumeth whatsoever escapeth or saveth itself from the other devourers. Seeing then that of necessity they come to an end one way or other, is it not much more reasonable that man should make use and profit of them, seeing it is the pleasure of God, who is acknowledged, loved, and honoured by this means in the use of his creatures, rather than to leave them to be consumed of worms without any commodity?  
I demand of the Covetous man, how he would like of those servants and hirelings, who by their negligence and carelessness have suffered his houses to fall into ruin, and have left his lands and vineyards untilled, or seeing some man or maid servant in his house, which serveth him to no purpose, how he would be pleased with them? why doth he then make no use for the most part of his riches and treasures, but keep them altogether unprofitably? why doth he not think also that he is the servant of God, holding of him whatsoever he hath, with commandment to make use of them, and that he is countable for the dommages and loss which happeneth by his want of traffic, that is to say, for that he hath not used them as the Lord hath commanded.  
It is certain that Christ jesus in the parable of the Talents, 
Mat. 25.14.  signifieth no other thing, but that whosoever hath received any grace or gift of God, of what kind, quality, or price so ever it be, if that he do not so employ it as that there may be made some profit thereof, shallbe punished and cast into utter darkness, because of his idleness: yea though he hath kept that which hath been given him so well, that it be neither lost nor diminished, while he had it in his hands.  
And is not this a wonderful punishment, 
1 First, he maketh himself a slave to that which should be his slave.  that a man should be made a slave unto that, whereof he should be master? For which hath more authority, he which suffereth and endureth all things for his goods, to the end he may keep and increase them; or those things which are unprofitable and do nothing for him? if they were turned into men, and that one should enter into an house where this order is, he could never judge who were master. If then we do esteem that man to be in miserable estate and condition, who having been a lord and master, is by some mischance become subject to his vassal and servant, though he be a man, and by his virtue and wisdom advanced to some degree: what shall we say of him, who willingly maketh himself a slave, and that to mad and senseless creatures, yea, and that which is worse, to sin and to the devil? For who so ever is covetous, 
2 Secondly he is an idolater.  is an idolater: for that the love and confidence which he aught to have in God, he reposeth all in the creature, which by this means is, as it were, deified by placing it in his heart, which is the fairest and most excellent place in all the Temple of God, and the very seat which he hath especially chosen and reserved to sit in, as in his throne, there to devil continually by his holy spirit. And if so be that one only sign which we make before an Idol, as to lift up the hands, to bow the head, and bend the knee, be a sufficient argument to prove that we are idolaters: what shall it be accounted, when we set our whole hearts and affections upon a creature, reposing our trust therein, thinking of nothing else day nor night?  
Furthermore, a man that is covetous, 
3 Thirdly he is a thief.  is a thief and a wrongful dealer, not giving to every man his own. For we are not the lords, but the ministers of those goods which we have, as also of all the other gifts and graces of God, for to aid and help our neighbours, and not to keep them locked up in our chests. The overplus then of that which is requisite for the necessary use of us and of our families, appertaineth unto them who are in poverty, and we rob and spoil them, if we retain any thing from them, and we deserve as great rebuke as doth the Princes Amner, if he reserve part of the money which is given him to distribute to the poor: which thing the heathen did well understand.  
Elian reciteth the history of a certain Lacedaemonian, 
Lib. 14. Cap. 32.  (called Timandridas) who taking a long journey, before he departed left the charge and government of his house to one of his sons. Long after, at his return finding his riches to be greatly increased, and that in his absence his wealth was so augmented by the frugallitie and painfulness of his son; in stead of commending and praising him, sharply rebuked him, saying, that it appeared evidently that he had been a wrongful and an unjust dealer, and that he had done injury to the immortal gods, to his neighbours, and the poor, to whom we aught to give whatsoever we have, more than for our own necessary use. For which cause Moses commanded the judges, whom he had appointed to hear and determine the controversies of the people, that they should especially take heed of covetousness, for that it is the ruin and utter subversion of justice.  
He is also a murderer, 
4 He is also a murderer.  not for that he killeth his neighbour by violence, though this his covetous and greedy desire be the principal and chief cause of all wars, oppressions, robberies, spoils and desolations which follow: but some may excuse this matter, in saying that these desolations and miseries do not always accompany greedy minded men: notwithstanding, it can not be denied but that they be manquellers, though there were no other reason but this, that they will give nothing unto their neighbours to relieve and nourish them: for even as the fire is extinguished and quenched, not only by throwing on of water, but also by taking away of the wood and other matter whereby it is fed and nourished: so also may one destroy and take away the life of a man, not only by offering him violence, but also in refusing to give that unto him, which is necessary for his preservation. Moreover, he is very unthankful; for who hath bestowed upon him all that which he hath? Is it not Christ jesus, for whose sake God his father hath given them? and this is the very same, whose members he suffereth to perish with cold and hunger, not vouchsafing to give them bread and water to nourish them, or any course and vile rag to cover them.  
But this is not all: 
6 He is also an Infidel and profane person.  the most dangerous and pernicious mischief is, that he is also an infidel and miscreant. For covetousness hindereth us from hearing of the word of God, which is the foundation of our faith, or else if we do hear it to the end to lay it up in our heart, it profiteth us nothing, for that it is choked forthwith in such sort, that it can not spring forth: even as the seed that is so wen among the thorns. Which thing one may easily perceive in all sorts of covetous and avaricious persons, which do not consider that the nourishment, and preservation of all things doth depend of the providence of God. Propound unto them the promises which God hath made, and they make no account of them; nay, they do esteem more of ten crowns which they have in their coffers, then of all the sayings and examples of the whole Scriptures.  
If you think to fear them with the threatenings which God hath breathed forth against them, who repose their confidence in riches, which are not content with their nourishment and clothing, who help not their neighbours, showing unto them that in so doing, they shall both lose themselves and the kingdom of heaven: you shall not see them so much moved, as if they had lost six pence. Is there then more faithless people than those which distrust the providence of God, which doubt of his promises, and have no fear of his threatenings? and how should they believe in God whom they know not? It may be they have some slight conceit of him which quickly passeth away; but this is no true and sound knowledge: for if they did know him as he doth show and make manifest himself unto us, as he is the fountain and spring of our life, rest, and quietness, and that all things are vain, and he alone the sovereign good, which is able to satisfy and fill our desires; would they not leave all their great and excessive cares which they are encumbered with in this world, for to rest and repose themselves wholly in him?  
By this we may also gather, 
7 He is an Atheist and irreligious. 1. john 3 & 4. chapters.  that the covetous man hath no faith, and that he careth neither for God nor his law. For it must needs be (as S. john saith) that we must have charity, if we will have God devil with us, who is nothing else but an eternal fire, burning and glowing with charity; without the which we are neither the members nor the disciples of Christ jesus: and this is that principal virtue which doth evidently declare, that we are regenerated, and that we have his spirit dwelling in us. how can he then have God with him, who hath no alliance with Christ jesus, without whom the Father availeth nothing? by the same reason it may appear that there is not his law in him, for that is all comprehended in this word charity: what religion then hath he, who is without faith, without God and without law? wherein differeth he then from the Atheists, who think and teach that there is no God, and that the world is not governed by his providence? surely in nothing, unless it be in that he is somewhat more fearful and more bashful, as having some superstitious opinion of God, which the other altogether wanteth.  
All this being considered, 
Matt. 19.23.  shall we marvel if Christ jesus said, that it is a very difficult and hard matter for a rich man to enter into the kingdom of heaven? and no wonder is it that S. Paul doth so earnestly exhort us to fly covetousness, 
1. Tim. 6.9.  in saying that it is the root of all mischief, and that they that will be rich fall into tentation and snares, and into many foolish and noisome lusts, which drown men in perdition and destruction. One saith that in time past poverty was a virtue that did instruct and teach itself, because it made man capable of all good and laudable arts. But contrariwise we see that riches ordinarily make men idle and sluggish to follow virtue: and if peradventure they have learned something, they are ready to forget it, 
Lib. 1. cap. 8, 9, 10.  and prompt to leave the study and exercise thereof. Aristotle saith in his politics, that all vice proceedeth from covetousness and from ambition, as from the original fountains, and that these as the seeds from whence spring treason, rebellion, wrong, robberies, thefts, tyrannies, oppressions, superfluities, subversions, wars, dissensions, and in conclusion, all mischief what so ever.  
By reason whereof Crates had some probable cause to cast his goods into the sea, 
Plutarch in the life of Photion.  desiring rather (as he said) to drown them, then to be drowned himself by them: and Photion also to refuse that great some of money which Alexander sent him, being moved thereunto by the great fame that was spread abroad of his excellent virtues, and of a princely magnanimity and heroical desire he had to remunerate and honour a man endued with such and so many surpassing qualities. And let us note that prudent answer he made to his Ambassadors: for being desirous to know the cause which had induced the King their master to honour him with such a present, they answered, that it was the report he had heard of his rare virtues. I beseech him then (saith he) to suffer me to remain as I am. Insinuating thereby that it was a very difficult thing, to hold virtue and riches both together.  
At such time as in Rome and Lacedemonia poverty was not despised, and that men were contented only with necessary things, they were wise, constant, just, temperate, doing right unto all with whom they conversed: and very careful that in the time of peace the laws might be publicly observed among the Citizens, their children wisely instructed, and all estates marshaled under a severe and strait discipline: in war, they were vigilant, laborious, patiented, courageous, prudent, valiant, and invincible, not only against their enemies, but also against all calamities and miseries: yea against blows, stripes, and death itself. But when as those who succeeded them (neglecting the example of their ancestors) began to contemn poverty, and to delight in the glittering show of wealth and riches, desiring rather to fill their cities, their temples and houses with the gold and wealth of their enemies, then with their fathers to beautify them with their arms and weapons, greedy desire having once possessed their hearts, forthwith the love and liking of virtue was clean extinguished, and riches entering, into their Church, expelled religion, and chased discipline out of their houses and cities, and brought in pleasure, banqueting, plays, prodigality, jugglers and tumblers, cooks, and clawback's, and in a word, all persons and sports which were sit to weaken and effeminate their minds. And perceiving at length that they had not sufficient to maintain such excessive charges, in stead of acknowledging their faults, and returning to live as their predecessors had done, they augmented their follies: for after they had not wherewithal to maintain their licentious living, they began to pry into the estate of their fellowe-citizens, forging crimes and other sinister means, thereby to get that which they had. Whereby it happened that God who is the protector of innocents, and the revenger of wrongs and oppressions which are done unto them, hath permitted that immediately after this their corruption in manors, they should also fall by their ambitious desires into sects and factions; and so at length into civil wars, which was the means that in the end their whole estate was subverted and overthrown. 
Avarice the cause of the confusion in the Church.  And who can deny but that this is also the cause of the great confusion and disorder in the Church, which to our unspeakable grief we behlod in these days? for in the time that the Church was poor, and that the Apostles and Pastors thereof had neither gold nor silver, they flourished in all kind of virtues. The Bishops were learned, modest, wise, sober, painful, vigilant, gentle, peaceable, and shining lights in the mids among the people, 
Act. 2.24.  living in so great charity that they accounted that which they had not their own, but made it common to all men.  
Those which had possessions and goods sold them, and brought the price, and laid it down at the Apostles feet, who parted it to all men as every one had need. Furthermore, they continued with one heart in prayer and supplication, and did eat their meat together with gladness and singleness of heart, praising and lauding God for all things: and as concerning their faith, it was so great, that they could not be turned from the profession of Christ jesus, neither by threats, nor any torments that were offered them. For millions of them suffered martyrdom, and satisfied with the efiusion of their blood, the cruelty and rage of the Tyrants, which was otherwise unsatiable, who waxed sooner weary with murdering, than the Christians with suffering. But after the inconsiderate zeal of some Princes had increased them in wealth and possessions, presently (as saith S. Jerome) they began by little and little to diminish and to decay in godliness, until at length they have fallen into that miserable estate wherein we now see them, which is such, that it is a difficult matter to judge who are most vicious, the pasture or the people, striving to exceed each other in impiety and ungodliness. Which if we consider, we must needs approve and allow that memorable sentence of S. Ambrose, spoken in the Council of Aquila: that poverty is no less glorious in God's ministers, then profitable for his Church: and that which S. Paul saith, that godliness is great gain, if a man be content with that he hath.  
The Covetous man when he joineth house to house, and land to land, until there be no place left, thinketh he gaineth very much: but these senseless creatures do not consider in the mean time, the loss they have on the otherside of the graces of God, of the kingdom of heaven, the quiet of their minds, and of all godliness: the lest of which things cannot be recompensed with all the goods of sea and land. They seem to fish (as Augustus Ca said) with a golden hook, for that which they lose far surmounteth that which they get. They are like unto them who are swollen with the dropsy, who afar off seem fat and to be in good liking, by reason of the abundance of the humours in their bodies, though that for this cause they be soar and dangerously diseased: so do we judge by the outward appearance that riches are very pleasant, and such as love them very happy, 
Xenophon in his discourse of notable sayings.  though that for the most part, there be nothing more vile and filthy in their houses, than themselves: as Socrates said to Archelaus, who having builded a goodly and sumptuous house, which he had furnished with costly movables, and all sorts of antiquities that could be found: now as many ran thither to see the rare things which were there, Socrates took occasion upon a time to say unto him: Alas poor man dost not thou consider that among so great a multitude which repair daily unto thy house, there is not one of them that desireth to see thee? declaring thereby unto him, that there was nothing in his house, but was better accounted off then himself. Diogenes taunted another man after the same sort: for entering into his house which was adorned with rich hangings of tapistry, he spate in the owner's face, saying it was the filthyest place he could see. It is then the sottish, and foolish opinion of men, or else the malice of such as flatter them, that maketh them to be esteemed so happy: for as that is not always a good horse which hath his bridle and saddle adorned with gold; so also may not that man be accounted blessed, who hath rich attire, sumptuous buildings, and costly movables.  
Hippomachus (as Plutarch writeth) hearing a man commended for that he was of a huge and mighty stature, 
In his treatise of covetousness.  as if so be for that cause he had been a likely man to win the honour and the victory at gamings and masteries of price; yea marry, (saith he) if the Crown were hanged in a high place, and that one should reach it with his hands. So likewise should rich men have a great advantage over other men, if that felicity might be sold, or consisted in gold, silver, or revenues.  
But all this can not satisfy our minds, whereas contrariwise poverty hindereth not the rest and quietness thereof, especially among wise men. The Apostles were very poor, and forsook all they had to follow Christ jesus; and yet esteemed themselves as rich, as if they had possessed all the world. 
Plutarch in the life of Solon.  Tellus the Athenian having but a little house in the fields, with small substance to nourish himself and his children, was contented with that little he had, and passed away his time in great rest and quietness. Contrariwise, Croesus thought it not sufficient to be king of Lydia, highly honoured and obeyed of his subjects, who willingly gave unto him whatsoever he desired: which Solon perceiving, accounted him less happy than Tellus the Athenian: wherein he was no whit deceived, for in the end his desire to wax great, and to enlarge his Empire, provoked and stirred him up very unwisely to enter into war with Cyrus, who vanquished him, and bereft him of his kingdom, his wealth and liberty, and escaped hardly with his life, serving for an example to all posterity, and especially to great princes, who aught to look well about them, and to consider, how smally wealth availeth to make a man happy, to the end they may be content with their estate, and learn (as the ancient Greeks' were wont to say) that the half ordinarily is better and safer than the whole, because that such as are not contented, but with an unbridled desire, oftentimes by this means lose both, as experience daily showeth. Antiochus the great, who was the most puissant and mighty King in all Asia in his time, 
just. lib. 31. Plutarch in the life of Scipio.  lost all that he had, because he was not content with that which was sufficient, but would augment and enlarge his dominions: and to this end entered into war with the Romans, who vanquished him, and took from him whatsoever he held on this side the mountain Taurus. Constantine the eldest son of him that was named the great, not contenting himself with his part, 
Carion. lib. 3.  though he had Italy, and the better half of the Roman Empire, yet fell out with his brother Constans, to the end to spoil him of that he had, and to make himself lord thereof: but the contrary happened; for he was slain, and lost both his kingdom and his life. And of late memory hath not that mighty house of Burgundy fallen into extreme ruin and desolation, 
Philip de Commines.  through the ambition and greedy desire of Duke Charles, who was never contented before he had procured his own overthrow?  
It fareth with covetous men as it did with Aesopes' dog, who having a piece of meat in his mouth, and espying the shadow thereof in the water, thinking it had been another piece of flesh, snatched at it, and through his griedie desire lost that which before he had. Even so rich men, who might peaceably and quietly enjoy the goods they have, and eat with pleasure the fruits of their labours, by this their covetous humour they deprive themselves wholly thereof, and setting before their eyes a fraudulent hope of things that seem to be good, forget for the most part those things that are good indeed. Which thing Cyneas did very excellently and wisely declare unto King Pyrrhus, 
Plutarch in the life of Pyrrhus.  seeing him ready to enter into war with the Romans, what mean you, saith he? to whom the King answered, I purpose to conquer Italy: and what will you do then, said Cyneas? from thence I intent to go into France, and back again into Spain, and so into Africa, and in my return to get Sicilia, that in the end after these happy and fortunate conquests, I may return home in triumphing wise, and repose myself all the rest of my days in honour, glory, and great prosperity; whereto Cyneas answered, what need you take so long and so dangerous a course to come to quietness? live you not now in tranquillity with less danger and trouble? We may see by this that (as Solomon said) fools have nothing but vexation with their goods: and that Saint Chrysostome had great reason to compare them with savage beasts, which cost great labour and travel to take them, and being taken, ask as much or more pains to keep them that they hurt us not.  
It were the less harm, if after they have desired, 
Richeses make men more covetous, whereas modest poverty is always joined with contentation.  and with great labour attained unto wealth, their desire were quenched, as hunger and thirst is satisfied with drinking and eating. But they serve but to augment and increase their desire, which becometh more greedy; even as the fire which is not quenched, but more & more kindled with the wood that is put to it. When we see a man that drinketh continually, and yet can not slake his thirst, we conjecture forthwith that he is distempered, and that he hath more need to be purged, and his body to be cleansed from corrupt humours, then to give him more drink: so also this great desire which always eateth, which hath so monstrous a belly, and unsatiable like unto the grave, doth it not evidently declare that the mind is very sick, & therefore to recover itself, it must be first purged & cleansed of the passion that tormenteth it? this being done, the disease would incontinently cease, & the patient should forthwith eat, drink, & sleep at his pleasure, as well as the shepherds & labouring men, who are merry all day in the fields, & at night sleep most sound in their poor cabins: they always cat their meat with a good stomach, & after come to their labours cheerfully, for that their minds are not troubled with this passion. A man would sometime give all that he hath to be delivered from death, or from some dangerous disease, so should a covetous man purchase (even with all that he hath) this quietness and contentation of mind, and if he will not, let him not be overmuch offended with the ravenous soldier, or the thief that spoileth him of his tiches: for by this means he is delivered of that, which was his hindrance to come to quietness.  
Stoboeus remembering the example of a certain philosopher named Anacreon, 
In his 230. discourse touching wealth, poverty, and covetousness.  (to whom the tyrant Polycrates having given five talents, which amounteth to the sum of about three thousand crowns) saith, that he seeing so great a heap, was marvelously troubled in his mind in devising how he might bestow it, and for that he was in continual fear, thinking of nothing else but of his money; in the night in stead of taking his quiet rest as he was wont, he could do nothing but think of his crowns, and dream there was some thief picking his coffers, or at his gates coming to cut his throat for his money, which he perceiving, and seeing that his care continually increased, he took forthwith all his money, and restored it again to Polycrates, saying, that in four or five days which he had kept his money in his house, he had put him to more pain than ever he could do him pleasure. 
Plutarch in his treatise of the quietness of the mind.  Zenon having lost all his goods upon the sea in a tempest, saving a thredde-bare cloak which he had about him, greatly rejoiced and thanked fortune, that she had taken away his goods, whereby she had delivered his mind from captivity, and made it fit to receive the excellent treasures of philosophy, whereto hereafter he meant to betake himself. Demetrius Phalerius, who had long time been a merchant, entered upon a time into the school where Crates read publicly; 
Plutarch in the same place.  and after he had heard him dispute of virtue an hour or two, with great admiration cried out: miserable man that I am, that have been so long time in ignorance, and have so little esteemed these goods which are so precious, and may be so easily attained, for to purchase with great travail and hazard such things as are most frail and transitory. We see then the exceeding sorrow these great personages had, in having employed their time to gather such goods, as at the first smack they have at philosophy and the knowledge of virtue, begin forthwith to repent themselves, and to reclaim their minds, yielding their whole consent to purchase a confederacy and alliance with true understanding and knowledge.  
Richeses might the better be borne, if this villainous desire had not bewitched them, and wholly bereft men of all sense, whereof indeed they must needs be wholly destitute, seeing they suffer themselves to be ruled by a filthy strumpet common to all the world, both to the master and the man, poor and rich, labourers and artificers, (for all are in love with riches) and to betake themselves wholly to this unconstant housewife, they forsake the love of virtue, which is the most beautiful and noble princes of the world, descended from the grace and goodness of the immortal god. Is there any besides the covetous person, and such as are blinded with their own affections, so base minded, that can abide so great a disgrace? and though they be Kings and Emperors, can we esteem them of a gentle and noble mind, who suffer themselves to be buried in such a stinking sepulchre? It is written that in old time, when there was a question moved among a great company, what was the greatest thing in the world, some said honour, some health, some riches, and some beauty: others judged other things, as they were diversely affected. After every one had given his verdict, and the reasons he had to defend his assertions, one among the rest said, yet there is one thing which is greater than all these you have spoken off, and that is the mind of him which maketh no account of these things, which you do so greatly admire and esteem. And although this be true, yet know we not how to make the world believe thus: which in his old age so exceedingly doteth. Some Thersytes in these days shall be greatly honoured for his riches, when as some other virtuous and wise man shall hardly be known of his neighbours.  
If there were any in these days that would refuse such a kingdom as Egypt, as did Moses; or his burden of gold, 
Heb. 11.24. Valer. lib. 4. Chap. 3. Plutarch in the life of Alexander.  as did Fabricius; or would disdain and scorn at the great pomp of some Alexander, as did Diogenes, they should be scorned at, and made the common byworde of every man's mouth, which thing we see by experience in the people of Brasilia, whom we repute rude and barbarous, for that they reckon of nothing but of that which is necessary, esteeming more of a knife, a bill, a bow and arrows, whereof they may make some use, then of gold and silver, and all other superfluous things that are brought them. This was also the life of the patriarchs, wherein also Adam had passed his time in the garden of Eden, if he had continued in his innocency, observing the commandment which God had prescribed him. This was also the manner of life of the Son of God, who being made man, and walking here upon earth, was contented with bread and water, and sometimes some little fish for his nourishment, and a ship, or the top of some mountain for his lodging. What absurdity is it then to glory in seeking for those things, which all virtuous and good men have despised?  
Saul, 
2. Sam 10.23. & 11.5.  who was the first King that God gave unto the children of Israel, though he had been anointed by Samuel in the presence of all the tribes, who with their cries and acclamations approved and liked of the ordinance of God, notwithstanding after all these ceremonies and honours, desisted not to go into the fields after his accustomed manner to keep his father's cattle, not showing any sign that his heart was any more lifted up, or that he was proud of that dignity wherein God had placed him. 
Gen. 14.15, 16.  Though Abraham were a great Lord, rich in gold, in silver, and had a great family, loved and reverenced of Kings of the country where he dwelled; and moreover so mighty and puissant, that with his servants he had discomfited four Kings, who were returned in victorious manner from Sodom; notwithstanding he never in all his life had any other house, or castle for to lodge in, than a poor tent, nor ordinarily at his table any thing saving bread, bear, and milk for his nourishment. If he made any feast, (yea though it were to Angels) he added but cakes in stead of other delicates, and sometime a piece of the fattest and tenderest veal he could choose among his whole flock; which did not proceed of a niggardliness, and a desire he had to spare, and to increase his wealth: for he was so liberal, that it sufficed him not to keep open house to all the world, and to send his servants abroad to invite the poor, and such as were travelers unto his table, but he himself would watch for them, and with great importunity entreat them to enter into his house. And did he not show great magnificence after he had overthrown those four Kings, and gained all the booty and spoils they had gotten, when as lifting up his hands to heaven, he swore to the King of Sodom, 
Gene. 14.23  that he would take nothing, not not so much as a thread or shoe latchet? The cause then why he used such frugality, and so slender an ordinary; was not because he was a pinchpennie, but because he abhorred these vain and superfluous delicates, without the which no man is now esteemed of the vain people of the world, by reason they consider not the excellency and nobleness of our nature, and the end whereunto we were first created, and after regenerated by the grace of God.  
If a King, a Prince, 
He showeth by similitudes, testimonies, and the consideration of our creation that Christians must be free from covetousness. Acts. 17.28.  or mean gentleman would in these days use the trade of merchandise, and negotiate in matters of small importance, he should be accounted a man of a base mind. So should every man, that not considering he is created after the image of God, and that the better and more excellent part whereof he is made, hath his beginning from heaven, doth so abase and obscure himself. We are of the race and lineage of God, (as S. Paul saith) and therefore it is a great shame for us & a dishonour to God that we live so miserably, and that we have always our hearts in our bags, or counting houses, or else in some golden mine. The Grecians call a man (Anthropos) that is to say, looking upward; to give him to understand by his name, that as his countenance is lifted upward, and his eyes looking towards heaven: so also should he continually behold it, and withal, him, who governeth and ruleth therein. And though his body be travailing on earth, yet must his mind be always walking in heaven, in the palace and goodly galleries of his God, and feed himself with the sight of those goodly pictures and surpassing excellencies which he seethe there.  
Of all the parts of man's body, is not the head, in which the mind of man hath his principal operation, the furthest from the earth? which thing god hath very wisely ordained, to give us to understand, that we aught not to defile it with any worldly cogitations, but diligently to preserve it as the Sanctuary of God, wherein nothing aught to enter that is filthy or polluted. The Temple which Solomon builded, was within covered with fine gold. So likewise should the heart of the faithful, wherein JESUS CHRIST hath built a temple unto God his Father, be inwardly garnished with all celestial and divine meditations and affections.  
We are then very unhappy, 
The blindness of those which are covetous.  and we have a beggarly heart, in making the house of God a place of merchandise: we aught so much to love sanctity and holiness, and to be so careful herein, that even our feet, that is to say, the sensual and brutish part of our minds be always neat and cleanly; and for that naturally it is filthy and stinking, and furthermore it walketh with the world, which is altogether corrupt: It is almost altogether impossible, but that by these diverse occasions it should gather much corruption and filthiness. Wherhfore Christ jesus expressly commandeth us continually to wash it, 
john 13.10.  to keep it clean and pure. What shall we say then, if there be dust, not only in our feet, but also in our eyes, and that our souls which are immortal, and called to the participation of life eternal, have (even like swine) no care of any thing, but of the body, and of that which is fit for the clothing and feeding thereof? We are no more strangers and forrenners, but citizens with the Saints and of the household of God. 
Ephes. 2.19.  Our conversation is in the heavens, 
Phil. 3.20.  and we fellows with the Prophets, Apostles, and with the Angels; shall we suffer then, (thorough an avaricious and mischievous desire) our estate to be so abased, and ourselves to be made like unto the serpent, eating the dust, and creeping all days of our lives upon our bellies? we do evidently declare that we know not what the kingdom of heaven is, neither yet life everlasting, nor the glory of the children of God, nor their hope, in that we have our hearts so fixed and fastened upon the earth.  
The Apostles and Martyrs having tasted by the spirit of God, what this kingdom is, have afterward been even prodigal of their goods, liberty, ease, yea, of their blood, and of their lives: and held nothing so dear, which they did not forthwith leave and forsake, the sooner to attain this heavenly kingdom. So should we do, if we would take a little pain to learn this goodly lesson, which God gave to Abraham and his children, 
Gen. 15.1.  that is to say: that he was there buckler and there exceeding great reward. Let us hear what great profit and contentment David received, after he had studied this lesson a while, 
Psal. 16.5, 6.  and what a song he made in the praise of the most highest, for that it had pleased him to teach him this by his holy spirit: saying, 

The Lord my God the portion is  
of mine inheritance:  
And thou art he that dost maintain  
my rent, my lot, my chance.   

The place wherein my lot did fall,  
in beauty did excel:  
Mine heritage assigned to me  
doth please me wondrous well.    
S. Paul likewise (who knew what an excellent thing it was to enjoy the grace of God, writing to the Corinthians) saith: 
2. Cor. 6.10.  We are as poor, and yet we make many rich, as having nothing, and yet possess all things. Having learned (saith he, 
Philip. 4.11.  in another place) in what estate so ever I am, therewith to be content.  
Good husbands do highly esteem of those pastures and other lands, which are not subject to many inconveniences, 
There is no contentment but in the goodness of God, which tencheth us to avoid covetousness.  and bear great and good store of commodities without any great charges or expenses. And if we must have this consideration in worldly matters, is there a more excellent good than virtue, than the knowledge and love of God, and the alliance that by this means we have with him? for this cannot be rob or stolen away. He which hath gathered such treasures, feareth not to lose them, neither by fire nor water, neither that the rust should consume them, nor the moths eat them, ortime any whit impair them. Besides all this, he is content, which is the most principal point in riches: for he desireth no more, he hath no more need: he thinketh his wealth is sufficient to serve him in all necessities: what man is there of any judgement, that doth not more esteem of Lazarus all hungry and naked as he was, 
Luc. 16.19, 20.  with his patience and virtue, than he that refused to glue him his alms with all his riches? who is there likewise that will not more highly commend the continency of Saint Peter, 
Act. 8.18, 20.  which refused the money that Simon Magus offered him, than all the riches, rents, and revenues of that sorcerer? We must then conclude, that there is no goodlier possession than virtue, nor greater revenues, nor more continual, than not to be covetous. And it is great folly among men to take so much pains, to fill their garners with corn, their sellers with wines, and their coffers with crowns, seeing they make so small reckoning to replenish their hearts with virtue, the achieving whereof is so certain, and the possession so glorious and honourable.  
Stratomicus reprehending the Rhodians for their great and excessive expenses in their banquets, and buildings, said, that they made them houses as though they were immortal, 
Plutarch in his discourse of covetousness.  and banqueted, as though they should die forthwith. One may say so of covetous men, that they gather goods, as though they should never die. For if their lives were six times so long as they may be, by the unevitable laws of nature, yet the one half of that they have were sufficient to maintain them honestly and well. Why do they then consume the day in such labour and travel, and the night in such unreasonable care, and all their days in an unsatiable desire, which never suffereth them to be in quiet? so greatly are they in fear lest they should be poor.  
The ancient writers said, 
The first remedy against covetousness is, to consider that nature is content with a little. Plin l. 16. cap. 38.  that a man should never be poor, if he would live according to nature. For what is it that she desireth? a little bread and water, a reason, or two or three figs, a pear, an apple, or an onion. Was there ever any man, that to suffice nature, hath been constrained to cell his land, or to borrow money upon interest? why should men then be afraid lest they should have too little? It is reported of M. Curius, that he having commission of the people of Rome, to divide certain lands among the poor citizens: some of them complained that they had too little: to whom he gently answered (as he was a very courteous and fair spoken man) say not (my friend) that he which hath enough, hath but a little.  
Chilon the Lacedaemonian, 
Apotheg.  whose reputation and glory was so great, that at his burial his body was accompanied to the grave with all Greece, in his life time used many notable and worthy sayings: among which there were three accounted off as Oracles, consecrated in the Temple of Apollo, and written in letters of gold. The first was: that their was no knowledge so excellent as to know one's self. The second: that the end of all strife and dissension, was misery. The third was: that a man should not be covetous, but content himself with sufficient, which costeth but a little, being marshaled with the laws of nature, and not according to our unsatiable and greedy desires. For one can never give them so much as will suffice them: but contrariwise, nature hath not so little, but that she is fully satisfied therewith.  
M. Curius (of whom we spoke before) on a time was dressing of tape roots for his supper. 
Plutare. Apotheg. Cic. de Senect. Val. Max. lib. 4. cap. 3.  Now for that he was the Lieutenant general of the people of Rome, in the wars which they had against the Samnites, and for that they feared him, for his great virtues and noble conduct which he used in all his enterprises, they devised how to corrupt him, sending Ambassadors secretly to offer him a great sum of gold and silver. Whereat he began to smile, and showing them his little pot, said, he which can content himself with so small a supper as is there, hath no need of great riches.  
If Captains and governors in these days, 
The second thing is, that covetousness is an unsatiable evil, and cannot help those which are her slaves at their need. Plutarch. Apotheg.  would acquaint themselves with such abstinence, we should not have so many treasons and mischieses as we have. For there is no such Orator to persuade them, as is desire, or that doth more forcibly draw and entice them to hazard themselves in difficult and dangerous enterprises. Philip the father of Alexander the great, said: That every city is in hazard to be won, if an ass loaden with gold may once get in at the gates. This is often found true by experience, and that men, after they be once given to covetousness, have no regard of honour or any thing else. Timotheus (as Elian reporteth) talking with one, named Aristophon, said that nothing seemed dishonest to a covetous man.  
Many think not of this, but they are afraid if they should fall into danger, they should never get out if they were notrich. OH the folly and madness of men to think (as saith the Prophet) that gold and silver may deliver them from afflictions, 
Psal. 49.8, 9  when it pleaseth God to sand them. How many Kings have fallen into the hands of their enemies with all their treasures? how many have been hanged for all their riches? how many die ordinarily leaving in their coffers plenty of gold & silver, which yet cannot prolong their lives half an hour? what, do I say die? nay how many having but the gout in their little finger, and know not how to attain any ease with all their wealth?  
And riches are so far from preserving us from adversity, 
The third thing is, that viches are so far from helping us, that often times they draw us into extreme danger.  that ordinarily there is nothing that draweth us sooner into it, than they. And when we are in, what doth make us continued so long in it, as they do? thieves, false witnesses, promoters, for whom do they lay their nets? is it for the poor and beggarly sort? Among a flock of sheep, the wolf chooseth out always the best and the fattest: and doth not the Eagle likewise take the fattest goose in the field? even so do those men that live of ravine and spoil, when as they are minded to forage for themselves, do they not search out the best houses, and those fields wherein there is greatest store of corn? It would be an endless story to gather all the examples of them, whose goods have been an occasion of the loss of their lives. Prince's sometimes deal with their officers and treasurers, as we do with sponges, which we squeeze with our hands to make them yield us that water, which they have before soaked up. so also after they have given them the means to wax wealthy, and that they have taken great pain to enrich themselves by a little at once, then afore they be ware upon the sudden, they lay hold upon them, and spoil them of that they have gathered.  
Diogenes (who in virtuous life, 
Apotheg.  wisdom, and worthy sayings, was next unto Socrates the prince of all the philosophers) being on a time demanded, why gold had so pale a colour: with great wisdom answered: it was because there were so many that sought after it, to lay hands on it. We also by reason of our goods, are little assured from dangers, but are as a poor man that is followed of ten or twelve sergeant, every one having commission to take him. Furthermore if riches deliver a man from danger, 
Daily experience showeth the misery of riches.  how falleth it out that rich men are always so fearful? they build their houses with lime and stone, with bridges and ditches round about: they set porters at their gates, and their chests have double locks: they entertain no servants, but such as put them in good assurance for their good behaviour: they have a thousand troubles to keep in with them, who are rulers in the country: so many presents, so many courtesies, so many good morrows, so many good nights, so many fair countenances to get their favours, and withal this to keep a little wealth which they have gotten with great pain; whereof proceedeth all this, if not offeare they have to lose, or at the jest to be troubled for their possessions? whereof also cometh it, that they mistrust all the world, if in walking through the fields they be not well accompanied? they meet no man with a sword, but they tremble and stand in fear of him: if they be a sleep in the night in their chambers, the stirring of every mouse is ready to awaken them: doth not this fear and mistrustfulness plainly declare, that they think they be always in danger by reason of their wealth?  
There are some other, who seeing the poor despised, and to be nothing esteemed, 
4 The fourth thing is, that for to attain the true understanding of things, we must shun covetousness, so greatly esteemed of the enemies of wisdom and understanding.  desire to be wealthy because they would be reverenced. I must needs confess, that in this miserable world, wisdom and knowledge are as little esteemed, as they are loved and honoured, and that some Clerk in an office, with half a dozzen of gold buttons on his jacket, shallbe more honoured than the most virtuous and wise man in a whole country: but it is not sufficient to be praised; but we must also note why and wherefore. First, this is most plain, that a man may not be commended, or dispraised for those things which are merely casual. For fortune hath no regard or choice in the distribution of her goods, which for the most part, she bestoweth on such as are altogether unworthy; as we may see in the examples of Nabal, Sobna, and the covetous rich man. Moreover, 
1. Sam. 25.3. Esay. 22.15. Luc. 16.19.  if we should commend men for their strength, beauty, and such like, by the same reason also we should praise the beasts, who surpass them in all these, and yet notwithstanding they are no more capable of praise and dispraise, than they be of vice and virtue.  
Besides all this, 
5 To keep us from covetousness and prodigality, we must renounce riches, which make them to be evil spoken of that possess them.  their must be also an other consideration, and that is, how he which hath riches doth bestow and distribute them. If he keep them without helping of his neighbours, he shall be no otherwise accounted and esteemed off, then as a villain, a miser, and an usurer. And if he spend them prodigally without any discretion or wisdom, then shall he be extolled of flatterers and clawback's, of fools, and bawds, which make recourse unto him, and call him Master so long as his silver endureth.  
But as we see that flies will stay no longer in a kitchen, than there is grease to nourish them: so also this goodly company, which are usually in the houses of a prodigal man, as soon as his wealth gins to diminish, and that he waxeth poor, they will then straightway give him over: yea, if he be evil spoken of in their companies, the same men, as well as other, will greatly blame him, for that he hath wasted his goods so foolishly: and in a word, they deal with him as men do with springs, which so long as they yield water, so long they are haunted, but when they be once dry there is no further reckoning made of them. Mark then who they be that commend these prodigal men, brainless persons, whose tongues are as light as their minds: such as for a morsel of bread, will praise or dispraise whom you william. But every wise man, and such as have right judgements, do greatly blame them.  
Crates compared them to fig trees planted on the top of a mountain, where they bring forth no fruit, but for the crows: so the goods of prodigal men are bestowed upon none but flatterers, and such as hunt after other men's tables. If they give any thing to an honestman, they are afraid strait (as Horace saith of Tigelius) lest they should be accounted evil husbands, 
Lib. 1. Sat. 2.  and because they will not be seen and accounted peniefathers, they will spend all they have in feasting and sporting. Papinian the Civilian, (who for his great knowledge and rare judgement, was in so high account with the Emperor Caracala) seeing upon a time a man as he passed by him, reel and stagger to and fro, was marvelouslie angry: Go thy way (saith he) with a mischief; art not thou ashamed to prostitute (as though they were common strumpets) the graces of God, which are sacred virgins, & aught to be so warely kept, to bestow them upon some honest husbands who would honour them, and know how to use them? Alphonsus' King of Arragon, had in his retinue a soldier, who after he had spent all in riotousness, was constrained to borrow money, and to take a little for great interest. It happened not long after that his creditors seeing he was not able to pay, desired that (according to the Laws of the land) he might be laid in prison: by reason whereof his friends were constrained to be humble intercessors to the King, and to desire his favour, that in regard of his former services, it might please his highness to exempt him from the rigour of the laws, and that his body might not be arrested: but for all this the King refused, saying: that willingly he would have granted their requests, if he, whom they were suitors for, had expended his goods in the service of his Prince, or defence of his country: but seeing it was for his pleasures, it was requisite that his body which had committed the fault, should likewise bear the smart. We may by this conjecture, in what account the prodigal sort have been among all men of understanding.  
As for those, who have riches, 
6 The sixth thing is, that he must frame himself to those which have been rich & virtuous.  and after they have laid up sufficiently to maintain their estate, do liberally dispend their overplus; wisely giving unto those who have need, and are worthy (as did Abraham, Lot, job, Spiridion a Bishop in Asia, Titus the Emperor, Moecenae, Pomponius Atticus, Cimon the Athenian, and many others) as they be very rare, so do they merit eternal praise, and their memorial never to perish among virtuous men. But all this must be attributed not to their goods, but to their wisdom that hath taught them to use them well, and to their virtue, which was the cause they have so well dispensed them: without the which Demosthenes did no otherwise esteem of a rich man, then of a sheep with a golden fleece, or an image curiously trimmed and richly painted with fine gold and beautiful colours.  
Aesop in his fables telleth a tale, 
7 That wise men must not hate such as have not understanding.  that a fox upon a time coming into one's shop that was a carver of Images, taking up a manshead, that was excellently wrought in Ivory, after he had diligently considered the workmanship both without and within, as though he had purposed to have bought it, said in the end with great admiration: OH beautiful head how excellently art thou made? and yet thou lackest the principal thing, for thouhast no wit. The like we may say to all rich men, that are evil brought up: they be gallantly appareled, well lodged, rich, & have great store of horse, & men to wait of them, and as touching the rest, so little wit, that they would not suffer the lest servant they have in their houses, if he were like themselves. Wherein they plainly show what account they make of themselves. It is then great folly to purchase riches, thinking thereby to live in greater honour among men, for as we have said before, as true felicity dependeth of virtue, so doth also the praise and commendation of it.  
There are others, 
8 That first we must seek the kingdom of God, & leave all things else to his providence.  who think their Covetousness may be the better excused in saying, they gather for their children, to the end, that after their death they may have somewhat to live upon: as though they had less wit than the bruit beasts, who being left at their liberty, found sufficient where with all to nourish themselves. But if they be so careful for their children (seeing that life is miserable, if it be not virtuous and good) why are they not as careful of their good education, to the end they may live well, as they are painful to provide for them that they may live easily? for if they live virtuously, their life is divine and angelical, but if they live idly, in liberty, and care for nothing but their ease, 
Act. 20.35.  they live filthily, and swinishly. Furthermore (if as Christ said) it be a blessed thing to give, rather than to receive, why do they not rather teach them to give of their goods which they leave them unto the poor, then to keep and augment them? 
Gen. 18.19.  God in commending Abraham as a good father of his family, saith not, that he taught his children to increase the pence he left them into testers, nor the testers into crowns, but to walk in the ways of the Lord, and to do justice and judgement. Whereby he admonisheth all parents that this the first thing he would have them to look unto, and that if their children fear God, they shall not fail but have goods enough to content them, and that he will power his blessings plentifully down upon them, upon their labours, and upon their grounds, without the which a man attaineth not unto any thing that may bring him either profit or contentment. And though their children be poor and in need all their lives, yet being thus instructed, they are more happy and more wealth, 
Eccl. 14.13.  then if they were kings. Solomon saith, that better is a poor and wise child, than an old and foolish king, which will no more be admonished. For it cometh to pass, that some come out of prison to a kingdom, and some that are borne kings come to beggary. Demand of the rich men, whether if they thought that their children would spend their goods which they leave them, in sports and plays, and in such like prodigal manner, they would so macerate and torment their minds and bodies to gather them as they do? It is then in hope their children will keep them and lay them up in sparing manner, that they take such travel, & suffer so much toil in gathering for the.  
But whether is the covetous, 
The 9 thing is, that in comparing covetousness with prodigality, covetousness is the worse.  or the prodigal man the naughtiest person? if there were choice among sins, there are many reasons to induce us to choose the one rather than the other, as the better and the less hurtful & wesee few prodigal men, which are not descended of good houses and have not some sparks of virtue, which increasing with the time, and coming to ripeness would bring forth goodly fruit, if in the beginning they had been well husbanded and wisely handled: whereas contrariwise, covetousness rooteth itself in such as are of base, and servile spirit; whose minds may hardly be lift up from the earth. By this we may gather whether fathers have so great reason so greedily to gather wealth for their children, and to leave their heir such abundance: and whether on the one side their children be much bound unto them, for that they received their bodily lives of them, 
Laertius li. 6. Plutarch in his treatise of covetousness.  seeing that by their wicked education and instruction, they afterward kill their body and soul, which God hath given them. Diogenes reprehending the Megariens, for that (by reason of their covetousness) they took no care to bring up their children well and virtuously, said in pleasant manner: that if he were put in choice whether he would be one of their sheep or one of their children, he had rather be one of their sheep seeing they were so careful to keep them well; and so careless to bring up their children virtuously, without the which man's life is miserable. See here the causes which do particularly move men to be covetous.  
But there is one thing which is common to all, 
The 10 thing and the principal that there is no contentment in the goods of this world.  and that is, that they hope, (having attained that which they desire) they shall live at their ease, and with contentment, wherein they are deceived: for when they think they have gotten great rest, they found they have gotten as many sorrows as they have gotten crowns: and they find by experience that which is truly said of the Philosopher Epicurus, that nothing may suffice them.  
They may well fill their coffers, their boxes, and their purses, but they shall never satisfy their own desire which is unsatiable. It never regardeth that which it hath, and therewith to be contented: but it always coveteth that which it hath not, that it may be the more tormented. It is like to a fire, which if it be not quickly quenched burneth on every side, increasing continually according to the quantity of the matter wherewith it is nourished. Or like unto a flood, which at the beginning being but a little river, by little and little, (as it runneth) increaseth in such sort, that in the end it beareth with it whatsoever resisteth. If a covetous man have once gotten a hundred crowns, he straightways desireth two hundred, from two hundred he cometh to a thousand, from a thousand to a million, and from millions to an infinite sum. They are like unto them that climb up a ladder, who use the first step as a means to come to the second, and the second to come to the third, continually climbing until they come to the top. And there is no difference between them, but that the one findeth an end of their ladder, the other findeth none at all, neither of his care and sorrows which necessarily follow riches, neither yet of his earnest desires in the attaining and keeping of them. OH poor man (saith Saint Basil lamenting the miserable estare of the covetous) which takest no pity of thyself, seeing thou endurest so much for the goods thou hast, 
In his sermon against covetousness.  and so much or more for those thou desirest and coverest. These are not the fruits which the earth yieldeth, but the sorrows, griefs, and vexations which thine own intemperate humour procureth. This is nothing but the torment and travel of thy mind, thou complainest continually, and sayest, what shall I do? thy sorrows show thy mischief, and thy desire the means which bringeth thereto. Thy desire promiseth thee joy and quietness, and in the end bringeth nothing but grief and sadness. OH cruel and strange passion, and little differing from madness: for a mad man desireth nothing so much as water, by reason of his strange alteration: and there is nothing which doth more torment him: for the sight thereof is sufficient to vex and trouble him. Who is there then that considering these things will not commend Socrates saying? that a man shall never be so well pleased with his desire, as if he would not desire at all. God also in his law setting down the manner of a happy life, prohibiteth us to desire any thing that is our neighbours, that is to say, nothing but what it shall please him to bestow upon us for our maintenance: and whosoever after this sort seeketh to satisfy himself, attaineth unto his desire. Epicurus said, that having a little rice pottage he would dispute with jupiter, and maintain that he was as happy as he.  
Every man may now evidently perceive whether the covetous sort have any great reason to maintain that which they do, and to excuse themselves, 
In the application of that which hath been spoken to particular persons, he showeth that every man aught to shun covetousness but especially Kings and great states.  and to cover their immoderate desires, which all men aught to fear as a fire, and to fly from as a plague, especially Kings, Princes, and great Lords, for that they are more odious in them, then in the common sort, and they bring forth greater mischiefs than any thing else whatsoever. For as they are great, so are also their desires great, and small matters will not suffice them. They seek not after a farm, a meadow, or a mill, but aftercastles, baronies, and counties, and having authority equal with their desire it is a difficult matter to resist them, and that in contenting them, there be not many impoverished, some by calumnious & slandeerous accusations, others by false compacts & unjust donations, and the greater part by open violence and tyranny. And to speak briefly, it must needs fall out, that if the treasure of the Prince increaseth, the wealth of the subjects diminisheth: and it cometh to pass (as julian the Emperor said) as it doth with the spleen in a man's body, which can not increase or wax greater, but the other members must needs decrease and become lesser. Wherhfore for the enlarging and quiet estate of the common wealth, there is nothing more expedient, then to bid desire adieu, and that allsorts, of what estate or condition soever, 
Matth. 6.20. 1. Tim. 6.17, 18.  should learn to follow the exhortation of Christ jesus, and lay up their treasure in heaven, where goods are far more excellent and more surely kept, than they can be in the earth. Let not rich men then puff up themselves, and trust in things which are so uncertain, but be ready to give & distribute to the poor, and that freely of the goods which they have, laying up in store for themselves a good foundation against the time, that they may attain eternal life, and make themselves friends with the riches of iniquity, 
Luke 16.9.  that when they shall want, they may receive them into everlasting habitations.  
The gods (saith Pythagoras) have given nothing more excellent unto man, 
Secondly that the best means to eschew these troubles, is to be charitable towards the poor, and thereupon he discourseth of the fruits and rewards of charity. Psal. 104.27 & 145.15. 1 The first argument is drawn from the incomprehensible charity of God.  nor any thing that may make him more happy, than first to make him understand the truth of things, and next unto that, to have wherewithal, and to be willing to help the poor: for these are the virtues which make us the more resemble them. The true and proper nature of God is, to be ready to pardon: for this cause also is he the refuge of all that call upon him, that he may give them their meat in due season, and open his hand, and satisfy them; who sendeth forth his spirit and createth them, and reneweth the face of the earth (as saith the Prophet David.) God especially and above all other is not only liberal, but even prodigal towards men, for having given his blessings and his kingdom, and surmounted all creatures in bounty and liberality, he will needs exceed himself also, and (for to take away all means hereafter to be more liberal) hath given them his holy Spirit, his only Son, and his own self, without reserving any thing, but a sovereignty, which may not be communicared with them. If then we desire to resemble him, who hath created us, we must likewise be liberal of that we have, and be ready to help our poor neighbours, and that more cheerfully if it be possible, than they be ready to receive. OH what goodly and beautiful garners are the bellies of the poor: the provision which is there laid up lasteth for ever without decaying. 
Psal. 112.9.  Happy is the man (saith David) that giveth to the poor; his righteousness remaineth for ever: that is, his degree, estate, and dignity shallbe exalted with great glory. Desire and covetousness itself should move us hereto: for whosoever giveth unto the poor, dareth unto the Lord, who hath promised to give an hundred for one, and withal life everlasting. 
2 Of the profit we reap of giving alms.  Is there a better paymaster than he? is there any surer of his word? can there be greater profit than this he offereth? In those bargains and contracts which men make, the principal is ever far greater than the interest: for they of a thousand gain a hundred. But this is conrrary, for the interest is far greater than the principal: for we receive a hundred for one, and for a pot of water, the kingdom of heaven, and life everlasting, which is inestimable and can not be valued. We are not afraid to cast our seed into the earth, and, as it were, to lend it to the ground upon usury: which thing we do with a great desire and very carefully, being the bolder for the hope of the commodity we reap thereby, although it be doubtful, and that by reason of sundry casualties, we may be deceived: why then should we fear to give our goods unto our God, having his promise for our assurance, and withal life everlasting? If he be ready and willing to give, is it possible he should be slow to restore? and if without our industry and pains he maketh us rich, by his only goodness, is it likely that being bound unto us by his word, he will suffer us to remain in poverty? We use to say sometime of a rich man, and one that we think sure of his word; I would he aught me a hundredth crowns, for I should be certain to be well paid, 
4 Of the folly of covetousness  though we have no other assurance of him then such as a mortal and variable man may make. Shall not our desires then have a more excellent foundation if we trust in God, who is almighty, immortal, and immutable? Shall merchants trust one another in their fairs and markets for a thousand crowns worth of merchandise, in hope of some small profit, and will not we give credit unto our God, what offer soever he maketh us? we had rather lock up our gold and silver, and to keep it unprofitably in a pot, then to lay it out to our own gain, and the commodity of others. We would be grieved to have any member of our bodies that should serve us for no use: why then are our goods privileged by keeping them ten or twelve years in our coffers, & never use them. If water be long kept in a place, it stinketh and becometh unwholesome: 
5 The nature of true charity set forth in the examples of many many notable personages. Gen. 41.42.  so also riches carefully laid up are very dangerous. Charity (saith one of the ancient fathers) knoweth not what it is to keep gold and silver, neither yet provision of corn and wine. We must imitate wise & painful husbandmen, who often reserve rain water in their ditches, wherewith afterward, they water & inoisten their driest grounds. So did joseph in Egypt, who locked up the grain that the seven plentiful years brought forth, to the end, that in the time of dearth and scarcity, he might have wherewithal to feed the people of the land & the neighbour countries. 
Sozom. lib. 1. cap. 11.  So did that good bishop Spiridion of whom mention is made in the ecclesiastical history, who gave unto the poor the keys of his garners, that there they might take as much corn as was sufficient to nourish them & their families. 
Plutarch in the life of Cymon.  It is reported of Cimon the Athenian, that he would never enclose his grounds either with ditch or hedge, that the poor might without any let or impeachment, gather herbs for their nourishment. Shall not this heathen man rise up at the latter day to condemn all those rich men, who without any pity or remorse, see the necessities, & hear the pitiful cries of the poor, who lie & die for hunger at their gates? shall not their riches accuse them at the latter day before the eternal god? Go to now ye rich men (saith S. james, 
Chap. 5.1. 6 Of the curses pronounced against them who are not pitiful. ) weep & howl for your miseries that shall come upon you: your riches are corrupt, and your garments are motheaten: your gold & silver is cankered, & the rust of them shallbe a witness against you, & shall eat your flesh as it were fire, ye have heaped up treasure for the last days: behold the hire of the labourers which have reaped your fields (which is of you kept back by fraud) crieth, & the cries of them which have reaped, are entered into the ears of the lord of hosts. Why do we then (even against our nature) drive from us our friends? If we have a servant, whom we suspect to be a prater, & a busy tongued fellow, we seek means forthwith to be rid of him, especially if we think he will utter any thing that may prejudice us: & shall we not do so then with these riches, which willingly, not being required, do testify against us before God, pursuing us, for that we have so long kept them in captivity, and in prison, without suffering them to see either sun or moon, contrary to the will of God who hath created them that they might pass from one to another, to serve men in their necessities. When as we hear the commandment that God hath given, that we should give unto him that asketh, it doth move us very much: & yet we are not astonished at these his fearful threatenings: that is to say, if we will not hear the cries of the poor, when as they beg of us, & refuse to give unto them according to our ability, that in the time of necessity he will also refuse to hear the prayers which we make unto him. Shall not this last day, this countenance of Christ jesus, so angry & ireful, this voice & dreadful sentence greatly move us, 
Mat. 25.  with the which to their everlasting shame all those are cast out of his company, & sent into hell fire, which have not in this world a care to feed & to clothe, 
7 Of the cruel and inexcusable dissoluteness of the covetous.  to comfort & to visit their poor brethren. We garnish out hals & chambers with rich tapestry, our beds are covered and curtaind with silk, or else with some thing which is more costly, our houses are gallantly adorned, & in the mean time while we are so busy & curious in these superfluous things, we omit & let pass things of greater importance, having many of our neighbours & brethren all naked, not bestowing so much as an ell of cloth to cover them. And what is this but the every? if a man should take away the apparel from him that passeth by the way, he is accounted a thief, and shall not he be so esteemed, whosoever he be, that seethe him naked and hath sufficient to clothe him & will not? for in such a case, the gold, the silver, and apparel which we have more than we need, aught to be bestowed upon them. 
An answer to covetous men that object necessity to come.  Yea marry will the covetous man say, although at this present I can spare a coat; yet I am uncertain whether I shall have need of it hereafter. Why dost thou not say also (my friend) that if thou dost not give, thou art sure to be punished: & that (according to the ancient proverb) thou shouldst not leavea thing certain for uncertain. Moreover, thou dost not consider that thy life as well as other men's is so uncertain, that thou knowest not whether thou shalt live until to morrow: If thou shouldest give it unto an earthly King, wouldst thou respect whether he were indebted to thee or not? what dost thou then in conclusion think of thy God? hath not he power to restore it? or dost thou think him unthankful, or that he doth forget thee, or that he is unwilling to recompense thee? let us be careful for the time present and apply ourselves unto it: as the times are divided so aught also our cares and cogitations to be severed. And it is to be accounted great rashness, to take counsel of a thing that is not, neither yet know whether it shall be. This great and excessive care which we have of things to come, proceedeth of nothing else, but of a distrust we have in the providence of God: secondly, of a vain hope we propound unto ourselves, and also for that we consider not the mutability and sudden alteration in this life.  
Some other will say, that he knoweth not how to suffice so many, and that his ability is not sufficient to give to such a number: not verily if he fail in the giving. But it is clean contrary, for by this means he augmenteth & increaseth his store. David saith, I have been young & now am old, yet never did I see the just forsaken, 
Psal. 37.  or his seed begging their bread: but he is ever merciful, and dareth, & his seed enjoyeth the blessing. Wehave a notable example of this in the widow of Zarephath, who in the great & exceeding dearth that was in Israel, having but a handful of meal in a barrel and a little oil in a cruse, yet for all that gave unto the Prophet of that little which she had: 
1. kin. 17.16.  which was an occasion that so long as the famine endured, her provision never diminished, though she daily made cakes there of for herself and her son. The like hath been reported of Spiridion, of whom mention is made before, that in a time of scarcity, setting open his garners for all the poor which came unto him, to take and carry away as much corn as might suffice for them and their families: yet his heap decreased not, but was as great in the end as it was in the beginning. God hath permitted oftentimes, that such things should fall out, 
Sozom. lib. 1. cap. 11. 2. Cor. 8.13.  and that his providence should be sensibly perceived, thereby to show unto us what he doth invisibly. Moreover S. Paul setting down a rule how we should give our alms, requireth not that other men should be eased and we grieved, neither that we should fall into necessity to relieve them, but that we should help one another, that is to say (as a little after he expoundeth) that he which hath much might have nothing over, and that he which had but a little might not want. But if our liberality be so great that it draweth out whatsoever we have in our storehouses, and that in stead of all our goods, we have nothing left but the promise of God, with a sure and certain hope to be recompensed of him, we must not accounted ourselves in beggarly estate.  
It is reported that Alexander the great at his departure from Macedon being ready to take his voyage against the Persians', gave away all that ever he had to his friends and servants: 
The confidence we have in God is sufficient to choke a covetous desire.  which when Parmenio perceived, seeing he had left himself nothing, refused the gift that Alexander offered him, saying, If I should take this, what have you for yourself: I have left myself Hope (saith Alexander) which sufficeth me. Now if this King was thought to have sufficient, having nothing but a bore and uncertain hope, whose foundation and ground was in the valiant hearts and loyal minds of his soldiers, shall we be afraid to fall into poverty having our confidence in the immortal and omnipotent God, who never deceived, nor ever forsook him that trusted in him? we must not then excuse ourselves but follow the commandment of Christ jesus in giving unto him that asketh, so that we know him to be in necessity, though not, as some do, such things as neither they norwe have need of. For some there are, which think themselves charitable enough towards the poor members of Christ jesus, if they make them a dinner of their servants leavings. Which cometh to pass, for that they consider not the quality and condition of them, who offer themselves to be relieved. If they did, it were likely they would be as careful and as diligent as was Abraham and Lot to invite them, to serve them, and to cheer them with the best welcome, and most delicate dishes that might be.  
But because it is not my purpose at this present to entreat of Alms deeds, 
The conclusion of this book.  whereof hereafter God willing I mind to make a particular discourse, I will pass it over, and return to our former matter and draw towards an end. In a word therefore we must not frame ourselves like unto some man, who being transported with some fond and foolish love, the more effectually that he is dissuaded, the more earnestly he loveth: but rather let us observe and keep in memory, what hath been spoken against this cursed covetousness, to the end that (as S. Paul writeth) our hearts, our lives, and manners, may be clean purged, and that we be content with the present estate, remembering what God hath promised to joshua, and all those who trust in him: that is to say, that he will never abandon or forsake them. Which word is sufficient to content us, if we believe in him, and always to keep our minds in quietness in what estate or condition soever we live. And thus much touching the first passion that troubleth and molesteth our minds.   

THE SECOND book, touching the quietness and contentation of the mind. AGAINST AMBITION. The Contents of the Book.  
Socrates' on a time hearing Alcibiades make great brags of his worldly possessions, desired him to walk with him into a gallery in the city of Athens, wherein there was a Map containing the description of the whole earth. Wither when they were come, Socrates requested him to find out Attica, which when Alcibiades had done, Socrates desired him likewise to show him his lands and possessions: whereto Alcibiades answered, that there was nomention of them: why then (said Socrates) dost thou vaunt of that, which maketh so small a show? We may say the like unto the Ambitious sort, and such as conceive a great opinion of themselves, that they should show us where they were a hundredth years ago, and where they shall be a hundred years hence: And to what end these vanities serve them that make them so presumptuous? But because that in this book following they shall found their process ready drawn, if they amend not, it is not convenient that we should in this place make any long discourse thereof. But let us consider the order of the author, and the principal parts of his discourse. Having then in the beginning showed what ambition is, and the diversity thereof, he forthwith discovereth the particular effects of this disease, which principally are in number seven, being accompanied with many and notable examples gathered out of sundry histories: which being done, he entereth into the discourse of the knowledge of ourselves, which is the first remedy against Ambition, upon which occasion he entreateth of the misery of man since sin came into the world, which is the destruction of him without the grace of God: In like manner of the mischiefs which spring of pride, & why the good & virtuous men are so many ways humbled, while they line in this world, where in the mean while they daily receive new gifts and presents: contrariwise the proud are spoiled of such things as the sufferance of God hath permitted them to enjoy. For that in stead of giving glory to God, they rob him of it, and with great ungratefulness and untolerable ostentation, attribute it to themselves: not considering, that if they will be virtuous they must never be overcome of ambition, but always be ready to acknowledge and confess their own weakness: whereto the holy Ghost inviteth us, condemning all vain glory, which good men have always detested and abhorred, knowing that pride corrupteth good works: which proceedeth of nothing, but of want of knowledge of our own selves, and of the grace of God. Which thing is verified by the testimony of an excellent doctor, and a most notable instruction how to glorify God.  
This discourse being finished, he propoundeth a second reason, full of force & efficacy: that is to say, the example of the Son of God, who being Lord of men and angels, notwithstanding during his abode here upon earth, was a perfect example of humility, and of the contempt of worldly glory. To this are added sundry examples of the most notable & famous men that ever were. Than ensueth the third remedy, which consisteth in the consideration of the manifold dangers which accompany prosperity: in which discourse true & feigned humility are lively described. And last of all is declared how we shall attain to the knowledge of ourselves, and by consequent to true humility, which is a mortal enemy to ambition. And this is by reading and diligent meditation of the holy scripture, by comparing our estate with other creatures, by a due examination of ourselves, & of our actions: by a consideration of that which we have not, in comparison of that we have, by comparing our condition wherein we now are, with that wherein our father Adamlived before his fall: regarding who they are that commend us or dispraise us: And in conclusion, a lively apprehension of the judicial seat of God, to the end that by the example of the imperfections heretofore, we may learn to seek the quiet of the mind in the humility of the heart, remembering what the most excellent divines have written, how that nothing is so highly exalted as true humility, and that as the tree which we desire should increase & grow in height, must take deep rooting in the earth, so he which hath not his mind first of all surely rooted in true humility, the higher he lifteth up himself, the nearer he approacheth to his own destruction.  
THE SECOND BOOK. Against Ambition.  
NExt unto this avaricious and covetous desire, followeth Ambition, which is an other unquietness of the mind: and this is nothing but a desire we have to make a show and to be exalted above other men. This desire is not in all alike, 
Ambition greater in some them in other some.  but is in greater measure in one then in another, according to the diversity of their humours and affections. For those who have excellent wits and haughty courages, ready to enterprise and take in hand great matters, are most subject to this passion. Such a one was Themistocles, who said, that the monuments, that is to say, 
Plutarch in his lives.  the glory and great fame of Miltiades would not suffer him to take his rest, by reason of the exceeding desire he had to imitate him in virtue, that so he might also attain unto the like honour. Such an other was Alexander, who never rejoiced at the victories and conquests of his father, fearing there would be nothing left for him wherein to show his valour, and to win renown, whereof he was most desirous. The like is reported of julius Caesar, who being treasurer for the Romans in Spain, seeing on a time the image of Alexander in the Temple of Hercules sighed, and being greatly discontented with himself, blamed his slothful and cowardly life, for that he had done nothing worthy of memory at thirty years old, at which years Alexander had conquered the greatest part of the world. These three were the most ambitious creatures that we read of, 
1 The first mischief in ambition is, that it can neither endure an equal or a saperiour.  which have evidently showed both in word and deed their haughty stomach: for they never could abide either superior or equal. Themistocles could not endure to live with Aristides, nor Cesar with Pompey: and Alexander refused to marry with the daughter of Darius, and to be a partner in the Oriental Empire, saying, that there might not be two Suns in the world, wherein we see that the most generous and noble personages, and such as have excellent wits, are most addicted and inclined to this desire. The like appeareth in the wood, which the more fine and excellent it is, the more it is subject to the worm and to corruption. By reason whereof, this is the special vice (as saith Saint Augustine) which the most notable men aught carefully to take heed of.  
Notwithstanding, 
2 It hunteth after false honour, and is careless of true glory.  it is not my purpose to reprove or condemn the desire which all men aught to have to live, while they are here, in good credit and reputation, which is as requisite towards our neighbour for his instruction, as faith is towards God for to serve and honour him: but only the disordinate affection which we have to be masters, and to have the highest rooms in assemblies, taking a pleasure, as we pass in the streets, to be pointed at with the finger, that some man may say, This is he. And we care not oftentimes, whether we be accounted offor virtue or for vice, among wise men or fools, for good works or for bad. For the immoderate desire of glory is always nought, and when as to satisfy this affection we take naughty matters in hand, then is it worst of all. I know it is a difficult thing to beat this into those men's heads, who are persuaded they aught to hold nothing so dear as honour. 
Of true honour.  If they take honour (as I have said) for a good and laudable testimony, which we aught to purchase among men, and to take heed we fall not into obloquy and reproach, nor into the snares of the Devil (as Saint Paul saith) speaking of a Bishop, 
1. Tim. 3.7.  I will easily condescend unto them. For whosoever hath this regard, is not moved or led by ambition, but of a religious fear that all true Christians aught to have to offend their neighbours, not only by evil example, but also by any suspicion or appearance of evil. I call it a holve and religious fear, and if I had a more honourable title, I would use it. And if it were possible to plant and establish this in our hearts, we should see in a short time an end of all scandals among men, and that it would be of more force to reform the corruption and disorder of this miserable life, than ever was any law, power, or punishment, or whatsoever hath been invented since the beginning of the world hitherto. Wherhfore we cannot sufficiently praise it, nor use too great commendations of it. 
Of false honour.  But the honour which they speak of and which is usually understood of them, rather it is vainglory purchased by means partly unlawful, and partly ridiculous: or else it is a temporal honour, which is attributed unto such things as have always been, and yet are, through a false opinion accounted of and admired among men, or some show of knowledge and goodness, which they rather pretend outwardly and in show, then in deed and verity.  
This is that which I purpose to speak against, 
3 He opposeth himself against God, derogating from his honour, and attributing it to himself.  in this discourse following. The first reason is this: there is nothing in the world that more displeaseth God, or that more provoketh him to anger, than this ambition. For as he is the author of all the good gifts and graces in us, or whatsoever else we have worthy commendation, so will he also have us give him all the praise, without defrauding him of any jot thereof▪ otherwise, he is forthwith stirred up with the anger of jealousy, when he seethe the love which is due unto him, transported to another. We may plainly perceive, how greatly God is displeased with this ambitious desire, if we consider how grievously he hath punished proud and arrogant persons. 
Examples. Adam.  This was the cause that Adam (whom he had created in singular perfection, & had beawtified and enabled with so many excellent graces, with intention farther to enrich him, if he had persevered) fell, and with him all his posterity, into so great mischiefs, and was, 
Gen. 5.  as it were, spoiled of all those excellent gifts and graces, both of body and mind, where with he was so abundantly enriched? was it not this cursed ambition, which made him discontented with his estate, and to be lord, as it were, of all creatures, and therefore being tickled with a desire to be equal with God, was as well for his audacious enterprise, as also for his villainous ingratitude thrown down into such base estate, and likewise his children, that they must needs now confess themselves to be but men. Why did Cain his eldest son, 
Cain. Gen. 4.  in whom both he, and Eve had conceived great hope, that he was the promised seed that should bruise the serpent's head, bear so great a hatred and malice against his brother, that to satisfy his mind, he feared not to kill him, without regard of the judgement of God, or consanguinity, nor respecting the offence of his parents, nor the dishonour he should incur of all posterity by being a parricide, neither yet of the punishment which he might evidently perceive to be prepared for him, having his father's example before his eyes, who a little before had been driven out of the garden of Paradise, and estanged from the presence of God, and so consequently from all true happiness, for disobeying the commandment of his God, and committing a fault which seemed much less, then that he intended? why also was he no more sorrowful when God she wed him his fault? why also did he so little esteem to be driven from the presence of his father, and to forego the sight and loving countenance of the Lord, was it not for that he had a proud and superbious mind, by reason of his eldership, and therefore could not endure that his brother should any ways be preferred before him? Wherhfore God cursed him, and cast him out of his presence, more detesting this his pride then his murder, 
The universal flood.  though it were a most infamous, and execrable fact. The principal cause of that great deluge, and overflowing of the whole world, and that caused God even against his nature to forget his mercy, and to take away every living creature from off the face of the earth, 
Gen. 6.2, 4.  was it not the pride and arrogancy of the Tyrants, which proudly oppressed the poor, taking away by violence their goods, their daughters, and whatsoever else they liked in their houses? 
Agar.  The occasion likewise why Agar with her son, was twice drawn out of Abraham's house, God liking and approving the rigour that Sara showed her, 
Gen. 16.4, 5.  was it not pride, for that not considering herself and her servile estate, and the favour which had been showed her, in that she was made free and even married unto Abraham? she therefore with great ungratefulness seeing herself so highly exalted, would needs compare and be checkmate with her mistress. 
Esau. Gen. 27.41.  This was the cause also that Esau conceived so great a hatred against his brother jacob, that he conspired his death after his father's decease: for he could not endure that jacob should be preferred before him, and that he, who as well by God's ordinance as by the will and testament of his father was the elder, and therefore his superior, should rule over him. 
The patriarchs.  The patriarchs likewise being stirred up with this ambition, without regard of their own credit or the honour of God, who had chosen them to be as it were the foundation of his people, 
Gen. 37.4, 19  & without any regard of their father's grief by bereaving him of his principal comfort, resolved with themselves to kill their brother joseph who came to visit them, and after long consultation sold him to the Ismaelites, and their cruelty was so outrageous toward him, that they would not be moved with all the pitiful cries and lamentations that he made in entreating them; and all was, for that he had dreamt he should be greater than they, and that they all should honour him. 
Aaron and Miriam. Corah. Dathan. Abiram. Nom. 12.1.  This was that which moved Aron and Miriam to grudge against Moses. And not long after, Corah, Dathan, and Abiram following their example, gathered themselves against Moses, dissuading the people from their obedience, for that they could not abide that he should be in such authority over them: and therefore they coveted to be equal with him, though in virtue, in zeal, in painfulness, in judgement, 
Saul.  and in knowledge they were far behind him. Saul persecuted his son in law David even to the death, being stirred up by an ambitious desire and grief he conceived, for that after the death of Goliath, 
1. Sam. 17.  and the overthrow of the Philistmes, the daughters of Israel in their songs had given him the greatest praise, and for that God had ordained him to succeed him in his kingdom.  
There is neither law nor duty that this cursed affection maketh us not to forget. Behold Absalon, 
Absalon.  who was so violently carried therewith, 
2. Sam. 15.16.17.18. Chapters.  that he caused the people to mutiny and rebel against his father, after that he had (without all shame) defiled his bed, and that in the face of all the world, pursuing his father as if he had been his enemy, and fight with his servants to the uttermost, showing all the signs and examples of a man without God, without law and all humanity. This maketh men oftentimes also to band against God, 
Solomon. 1. King. 11.40.  as did Solomon, who for that he understood that jeroboam after his decease should reign overten tribes, sought all the means he could to put him to death, and by all his endeavour to impeach and hinder the counsel of the Almighty. Rabsaces and Nabuchadnezzar proceeded further, for both of them being lifted up, and as it were swollen with their prosperity and former victories, 
2. King. 18.20. Dan. 3.15.  presumed to open their mouths, and to blaspheme against the God of heaven, saying that he was not able to resist them, nor to deliver his servants out of their hands.  
This hath been the cause of these great wars, 
Examples out of profane histories both Greek and Latin.  which have (as it were by continual succession) continued even from the beginning of the world, and that caused Alexander to put all Asia to fire and sword, & Cyrus to spoil jonia; the Lacedæmonians to be in continual brawls with the Athenians, or else with the Thebans; the Athenians with the Megarians, or the Corinthians; the Carthaginians against the Romans, and the Romans against all nations; and when they had overcome others, that some among them drew out their sword against their own native country, and thrust them as it were into the heart of their own cities, or else causing such cruel proscriptions, that the bore narration of them which yet remaineth in histories, doth even astonish the readers. For there we shall find that the children sold the lives of their fathers, the women the lives of their husbands; brethren, the lives one of another, and the slave betrayed his lord and master: and in a word, there was no law, truth, nor humanity, which was not violated by this ambitious desire to rule and reign over others. This being crept into the Church, hath bred there also no less confusion, for who is there that can remember the mischiefs that have ensued thereof, without great and exceeding sorrow and grief? 
Examplesout of ecclesiastical histories. The Archberetikes.  Hath not the ambition of Arrius, Donatus, and Novatus caused them to set abroach their heresies, which not long after through the negligence of the Pastors and Princes, have opened the gate for the Alcoran, & the blasphemies of Mahumet, 
The arch-heretics.  which, alas, have prevailed over the two princip all parts of the world, and at this present possess jerusalem, Alexandria, Antioch, and Constantinople, which heretofore have been the most beautiful houses belonging to the heritage of Christ jesus, who at this time is exiled from those places, where sometime he had his Imperial seat? I pass over the turmoils and pains which Athanasius, Chrysostom, Ambrose, and other good Pastors have suffered through the ambition of their Collegiates: as also the invectives, reproaches, injuries, calumniations, & slanderous libels presented to princes to defame one another: & likewise the great contention and strife, which hath been between the Bishop of Rome, & of Constantinople, touching their pre-eminences, the secret suits & privy practices in their elections, the murders committed of either part, the schisms & divisions of all Christendom; all which have happened (as appeareth in the histories) by reason of the ambition of such as should have been the principal and chief servants of Christ jesus, and of his Church. And the greatest mischief is, that this which hath been the cause of such disorder still hindereth a reformation, though even they themselves who are the causes hereof, can not but confess that there is need thereof. But ambition so blindeth them & keepeth them back, that they can not abide that any man should speak a word thereof. This affection therefore being so dangerous, & the cause of so many mischiefs, aught not every one carefully to take heed thereof, and by all possible means to beware lest his heart be infected therewith?  
The consideration of the manifold mischiefs befalling such as have been ambitious, aught greatly to move us. 
4 That men do not consider what hath happened to proud persons. Examples Satan. Adam. Gene. 5.17. Miriam. Nom. 11.10  For he that will begin with Satan, & run through out all the histories, shall sinned that God never suffered ambition unpunished, but hath always debased all such as have sought to exalt themselves. Immediately after the Devil began to be ambitious, & to make himself equal with God, did he not fall down from heaven with a most fearful noise, as if it had been lightning & thunder? Into what misery hath Adam thrown himself & his posterity, for that he would exalt himself too high? Was not Miriam the sister of Moses storken with leprosy, for that she had proudly lift up herself against her brother? Were not Corah, Dathan, 
Corah. Dathan. Abiram. Nom. 16.33. Goliath. 1. Sĕ. 17.49. David. 2. Sam. 24.  & Abiran with all their families, through their pride & arrogancy, while they would be equal with Moses, swallowed up of the earth alive, & that in the sight of all the people? what was the end of that vaunting and proud Goliath? Was not David likewise, who had overthrown him by the only confidence which he had in the Lord, which was the chiefest armout he used against him, very severely punished, when as through a foolish pride against the commandment of God, & the counsel of joab, seeking to divert him from that his purpose, he made a general muster of the people of his land, thereby to understand the greatness of his forces, was not he, I say, presently punished with a sudden pestilence, which in the space of one day destroyed seventy thousand men? 
Roboam. 1. King. 12.14, 16.  Roboam (who by gentle and mild words might have satisfied and contented his subjects) through his audacious and braving speeches lost the better half of his kingdom. 
Ozias. 2. Chron. 26.19.  Ozias king of juda not content with his dignity, incensed with an ambitious desire, would needs meddle with the priests office, but as he had the incense in his hand to burn it, the Lord sinote him with leprosy, and so he continued to his death.  
josias, 
josias. 2. Chon. 35.20.  otherwise a virtuous prince, and zealous of the Law and service of God, who by a most commendable and glorious enterprise, had even in the beginning of his reign restored true religion, (almost wholly corrupted and polluted) enterprised notwithstanding very rashly the wars with Pharaoh Necho King of Egypt, 
Sennacherib. Esay 36.37.  where he was slain. And was not Sennacherib overthrown by the Angel of the Lord, with a hundred fourscore and five thousand men the night following, that he had vomited out by the mouth of Rabsaches, his horrible blasphemies against God, and being as it were blinded with exceeding pride, had lift up himself againist the Almighty, defying him to his face? 
Aman. Ester. 7.10.  Was not that proud Aman hanged on the gallows which he had made for Mardoche, because he would not worship him, 
Nabuchadnezzar. Dan. 4.27.  as others had done? Nabuchadnezzar after great prosperity, and sundry victories obtained against his enemies, seeing himself in peace, and that he was feared of his neighbours, having his palace sumptuously adorned with the spoils of other nations against whom he had warred, forgetting himself to be a man, provoked God to punish his pride, taking away his understanding and authority, and making him like to one of the beasts of the field, until by his humility he had acknowledged his fault. 
Herod. Acts. 12.23.  Was not Herod smitten by an Angel, and eaten with worms, for that he had not given the glory to God, but boasting of his eloquence before the Tyrians & Sidonians, in accepting the honour which clawback's and flatterer's had given him in their acclamations as unto a god? 
S. Peter. Matt. 26.34.  S. Peter trusting in his own strength, and preferring himself before all his companions before all his companions, through a conceit he had of his own constancy, did he not fall into danger of his life, and withal, of the grace of God, and so by consequent, of the hope of all true felicity? when as Christ jesus foretelling the misery prepared for Capernaum, said, Thou Capernaum, which hast been lifted up to heaven, shalt be thrown down to hell, did he not show thereby, that the principal cause of the overthrow thereof, was her pride, which engendered infidelity and the contempt of his word? when also shall we expect the ruin and overthrew of Antichrist and of Babylon, if not then, when they are come to the height of their pride, and the top of their impiety? we may now plainly see by these sacred histories, what hath been the end of these proud persons. Which thing may also be observed in the government of the mightiest common wealths, 
Examples of profane writers.  in the lives of Kings and Emperors, which have been at large declared in the writings of the historiographers. But for that we should enter into too large a field, & might seem over-tedious in reciting all the examples which they have set down, we will pass over the greatest number, and only touch such as are most notable.  
The pride of Xerxes was such, 
Xerxes. Herodit.  that he threatened the mountains, the sea, and the gods themselves when he marched with his army to subdue Greece, thinking that even the Elements aught to give way, and to make him room: but God (who resisteh the proud, and hath showed himself evermore to be their enemy) did so bruise and crush his puissance, that the most memorable thing of that his enterprise, was his overthrow, his flight, and dishonour. 
Alexander. Plutarch in his lives.  As long as Alexander the great continued in humility, he was always fortunate, never finding his equal in courage, in valour, in counsel, in diligence, in liberality, nor in any other military virtue: but after that he was partly abused by flatterers, and partly by his continual prosperity, then began he to be unclothed of his former virtues, and to put on the Persian rob, and withal the pride and arrogancy of the country, imagining that he was descended of the race of the gods, and therefore would needs be worshipped; wherefore God turned away his favour from him, and so he died not long after in the flower of his age, when as he should have enjoyed the fruit of his labours, and left his empire, which yet was very doubtful, 
Caesar. Plutarch in his lives.  to his children. There was nothing that so hastened Caesar's death, nor that more incensed the conspiracies against him, than his ambition: but after that he so far exceeded, that he suffered a crown and the name of king to be given him, and for that he had deposed the tribunes for this only cause that they were against it, and that he sat in a chair of gold among the senators, than began they to wait opportunity to kill him: which peradventure they had not done, if using a popular government, seasoned as it were with mild and modest behaviour, he had acquainted them by little and little to endure servitude, and to forget the name of liberty. What may we likewise think of Pompey his enemy and of the lamentable change of his estate, 
Pompey. Plutarch in his life.  was not his pride, and contempt of his enemy the principal causes thereof? for he was not ashamed to say to some of his friends who reproved him for his carelessness, in the preparation of the wars, that with the stamp of his foot if need were, he could fill all Italy with armed men. Such among the Emperors as contemning their estate, and thinking scorn to be taken for mortal men, would needs be accounted gods, 
Caligula and others.  and have their subjects honour them with Images, voves, temples, & altars, as Caligula, Domitian, and Heliogabalus, have always had most miserable ends.  
The greatest losses and overthrows which have happened to our own country, 
The French nation.  were especially caused by our great presumption: and nothing hath advantaged our enemies so much as the contempt we have had of them: and contrariwise the great opinion we have had in our own strength, though oftentimes it hath deceived us. Witness hereof, the battle of Coutray against the Flemings, the battle of Poicters against the English, that of Inberob against the portugals, and that of Nicopolis against the Turks. For there is no sin that God doth less dissemble then this pride & arrogantnes, nor that he less endureth or more speedily punisheth: which is most notably declared in that memorable history that Paulus Emilius reporteth in the Annals of France, of a certain gentleman of Florence named Gyrardes, who had lived in great prosperity a long season. It happened on a time, that being drunken, and as it were glutted with his prosperous estate, in a banquet he made to his friends, asked them if they thought there was so happy a man in all Italy as himself, and whether he wanted any thing that might make him more fortunate: whereto one of the company wisely answered, that the principal thing was yet wanting, that is to say, Modesty and Humility to keep him in the favour of God, without the which there is no true happiness; and that the wrath and judgement of God could not be far from him and his house, considering his presumptuous and proud mind: which thing this wretched man not long after by woeful experience proved to be true. For such as by his means had been banished the city, secretly returning in a night, took him, his wife, & children, put them in prison, and there most cruelly sterved them to death in the sight of all the people, being wonderfully astonished and moved with compassion at so strange an alteration.  
These examples, 
5 He thinketh not of his own weakness, nor of the power of God.  and a thousand such like to be found in histories, do sufficiently prove the saying of Chilon the Lacedemovian, who being demanded what God did in heaven, answered, that he debased the proud, & exalted the lowly. The Virgin Mary in her song applying this unto men; God (saith she) hath showed the strength of his arm, & hath exalted the humble, & overthrown the proud in the imagination of their own hearts. Esope hath declared this thing very well, & that there is nothing better for man then Modesty, in his fable of the tortoise, who being not contented to creep on the ground, would needs fly in the air with the birds, & therefore desired the Eagle to carry her up on high, which at first was refused, showing the danger which was like to ensue in flying without wings: notwithstanding overtaken with importunity, took her up in her feet, & carrying her alofta while, at the length the tortoise, either for that, seeing herself so high, she thought no more on the ground below, or for that the Eagle was weaty, & would no longer hold her, fell down & broke all to pieces: teaching men by her death, that it is better for than to contain themselves within the bounds of their vocation, & to be contented with a mean estate, having the grace & favour of God, them in offending him by their immeasurable pride, to climb up to heaven, (as those who builded the tower of Babel) seeking to purchase themselves greater advancement. The Poets, who oftentimes in their fictions wind up & cover, as with a cloud, the truth of things; in that fable of Icarus, who desiring to fly with waxed wings, fell into the sea: and that of Phaeton, who for that he coveted to rule the horses and chariot of the Sun, was strooken with thunder, purposed no other thing, but to show that the end of all ambition is evermore miserable. For God (as I have said) can in no wise abide a proud and arrogant person.  
The day of the Lord of hosts (saith Esay) is upon all the proud and haughty, 
6 He trembleth not at the threatenings of god against the proud. Esay 2.12.  and upon all that is exalted, and it shall be made low, and upon all the cedars of Lebanon, that are high and exalted, and upon all the Oaks of Bashan, & upon all the high mountains, and upon all the hills that are lifted up, and upon every high tower, and upon every strong wall. This is a manner of speech by the which he giveth us to understand, that all those, who glory in their greatness, their nobleness, their strength, and their riches, shall at length be thrown down with the wrath of God, which shall fall upon them as a thunderclap. God speaking to the Idumeans, and foretelling them by his Prophet Abdias, the plagues he had provided to punish and abate their pride, saith, I will make thee contemptible to all nations: the pride of thy heart hath deceived thee, now that thou art in the strong holds which thou hast builded in the tops of the mountains, thou thinkest thyself inexpugnable, and that no man can come at thee, and sayest, Who can pull me from hence? If thou shouldest fly as high in the air as the Eagle, and shouldest make thy nest among the stars, I will pull thee from thence, saith the Lord. David in the 37. Psalm saith, I have seen the wicked strong, and spreading himself like a green bay tree, yet he passed away, and lo, he was go, and I sought him, but he could not be found.  
There are many other threatenings of God in the Scripture against the proud, 
7 The proud man never remembreth his own estate.  but even as this cursed ambition doth so blind us, that we can not perceive the mischiefs that proceed thereof, nor the dangers wherein it plungeth us, so also doth it stop our ears against all the words & reproofs which God useth, & that which is more, it bereaveth us of all knowledge & feeling of our own selves. For what man is there that hath well considered his own estate, that ever gloried & bragged thereof? It is to be thought that if these haughty & proud minded persons, which take so great pleasure & contentment in themselves, would but a little consider their own estate, and the imperfections and vices of our natures, as the ignorance, the lust, the fear, the distrust, the sorrow and discontentment of our minds: and on the otherside, the poverty, the diseases, the weakness, the age and death which we are subject to, by reason of sin; Is it likely they would not remember, that this proceeded from the slavery of sin, of the devil, of the anger and displeasure of God, of the loss of his Image whereunto we were created, of the contradiction of the flesh to his spirit: and in a word, of that wonderful disorder, which is in our hearts and understandings?  
The ancient Philosophers exhorted men always to remember their ends, thinking that the remembrance thereof, 
A discourse of the knowledge of ourself, and of true humility  was sufficient to humble them, and to make them careful to do well: and in deed the proudest, with the consideration thereof are astonished. Alexander the great, having opened Cyrus' tomb, and finding his bones mouldy and half consumed, considering the fragility and inconstancy of all human things, wept bitterly; so did Xerxes, beholding his army from the top of an hill, for that within 100 years after, both he and they should be forgotten. Philip of Macedon being fallen into a sandepit, and considering after he was out, the measure of his body which was there imprinted, detested the ambition and desire of men, who coveted so much, themselves in length and breadth containing so little.  
Now if the bore consideration of our end, is of such great force to abate our pride, how available is it to consider, what God hath done to our first parents, as also to remember what we are, and from whence we come? 
Gen. 5.19.  Thou art dust (saith God) out of the earth thou wast taken, and to the earth thou shalt return. So our beginning, our being, and our end is all earthly. Is not this a great matter to glory in, and to brag of, that we are made of the grossest element, and of the same matter and substance, whereof all other beasts are form? 
Of the misery of man since his fall.   
It may be that some, (the better to defend man's excellency, and to prove that he may justly prefer himself before all other creatures of the world) will say: that though our bodies be earthly, yet our souls are heavenly, and do in some sort participate of the glory of God. This may be easily granted, if we consider the estate wherein man first was created: and that if he had continued in the integrity and perfection, wherewith God had ennobled and honoured him in the beginning, he might then justly have accounted himself the most excellent, and as it were, the Prince of all other creatures. But being so imperfect as we are, I know not how we can without blushing, acknowledge our Creator. Which being granted, we may not boast, that in respect of our nature, we are any ways more excellent than the bruit beasts, if without affection we will rightly weigh the truth, and that, as reason and experience teacheth us.  
Nay we must needs confess, 
The beasts are more excellent than man, as he is left in his corruption.  that they surpass us in many things: as the Dove in simplicity, the emmate in industry, the stork in humanity, the dog in love and fidelity, the ox and the ass in memory, the lamb in meekness, the Lion in magnanimity, the cock in vigilancy, the serpent in subtlety, and all in general, in contentment and sobriety. And as the beasts are more excellent than man in natural goodness and virtue, 
Man exceedeth the beasts in malice & corruption.  so doth he exceed them in malice and corruption. For he is more cruel and more treacherous, than the wolf, more crafty than the fox, prouder than the peacock, more voluptuous and unthankful than the swine, and more dangerous than the asp. Moreover, those evils (I use this word, for fault of a better) that are in diverse beasts, and that naturally are inherent in them, without any deliberation or election, are wholly & fully complete in one man, who endeavoureth by all means possible, to possess them in their highest degree. And yet we brag and boast of our understanding, which is altogether blindness, and of our liberty or rather of our licentiousness, and want of free-will: of our eyes so loftly placed in our heads, to discern afar off, & greedily to look after the vanities of this world: of our tongues, which serve us to lie, to slander, and blaspheme: of our hands, which are instruments to fight, and to filch: of our feet, which are swift to do evil, and in a word, of all the parts of our bodies, which (as Saint Paul saith) seem to be the wages of iniquity, and to work it with greediness.  
God forbidden, notwithstanding that this which I have said, 
God is not the author of this evil, but the devil and man.  should any ways sound to the dishonour of the Creator, who (as Aristotle most notably declareth, and likewise Galen) hath with excellent skill, and singular cunning, framed and fitted every part of this our building. But the more excellent and sumptuous this building is, the more lamentable are the ruins, and we the more blamable, who have so miserably ruinated them, using them for that vile service of sin and concupiscence, which have been given us for the honour of God, and exercise of virtue. The Jews seeing the ruins of their Temple, cursed the Gentiles, who had so profaned that holy place; the name of Erostratus likewise was most odious to the Grecians, for that he had set Diana's temple in Ephesus on fire, through an execrable desire he had to eternize his name. How greatly then aught we to be displeased with ourselves, which have polluted the Sanctuary of our God, and spoilt it of all those precious vessels which were in it, to dedicated them to the service of the devil, the world, and of sin.  
If then, that the Image of God appeared in us by the light of our minds, and by the sincerity of our affections, we should have some occasion to glory in him: now that through our fault it is defaced, or at the lest obscured, so that we may hardly find out the traces thereof, have we not as great, yea greater cause, to humble ourselves; seeing that in the place thereof, the image of the devil succeedeth, who being a murderer, and the father of lies, hath nothing in this world more like himself then man, who naturally is cruel, proud, and a liar?  
And to speak truly, there is nothing but the grace of God, 
Man is damned without the special favour of God.  that maketh us differ from him. For of ourselves (as saith Saint Augustine) we are very devils: and if so be that after Adam had transgressed the commandment of GOD, God had left him without promise. If CHRIST JESUS his Son, to raise him up again, would not have taken his nature upon him, the poor man with all his posterity should have been without all hope, like unto the Devils. Seeing then, that all the felicitic and excellency that we have above the devils, is comprised in hope, and hope is founded in the promises, and the mere favour of God; if this were taken from us, what should we have to glory of, more than they? contrariwise they should have great advantage over us; for they should be our lords, and should surmount us in many things, as in quickness of spirit, in knowledge of arts, in strength, in agility, and that they are of an immortal and impassable nature.  
I demand then, if man, being thus destitute of the gifts of God, hath any thing whereof he may boast: and if for this his vainglory, he be not worthy great hatred, and that that angels, and other creatures should agreed to reprove him of his arrogancy? what should we say, if a beggar, which hath not a rag to cover him, will notwithstanding brag that he is the greatest man, and the richest of all the country, and in all assemblies wheresoever, is not ashamed to take the highest place? would not every man judge such a fellow worthy to be whipped? likewise if there were a thief, who being convicted of many great crimes, notwithstanding would be so shameless, and so stately, that he would not humble himself before his judge, nor any other man, doth not he deserve without any pity, to be punished with all severity? If man in like manner, dissembling his beggarly estate, his vice and ignorance, will presume that he is wise, rich, and virtuous, doth he not by this means make himself unworthy of God's mercy, whereof he should participate, if by an humble confession of his misery, he would seek for it. We have a most memorable example of this, 
Luk. 18.10.  in the Pharesie and the Publican: the one of them being more just and more pleasing in the sight of God with confessing his sin, than the other boasting of his righteousness. 
In his confessions and sermons.  For man (as saith S. Augustin) by humility maketh God to forget his sin, and causeth him by his presumption, to forget all his virtues and good deeds. Though to speak properly where there is no humility, there is no faith, and where there is no faith, there is no good works.  
Behold the profit we have of our pride: which is, that first of all we kindle the anger of God against us: it taketh away from us the hope of forgiveness, which we might purchase through his mercy. Secondly, it bereaveth us of faith, with all the benefits of Christ jesus. For the spirit of God which inspireth our hearts, and which maketh us to taste the sweetness of his Gospel, is not given but to the humble: these are those whom God filleth with good things, as saith the Virgin Marie, in her song. 
Luk. 1.53.  Christ jesus attributed the infidelity of the jews to nothing so much, as to their presumption. 
john 5.44.  How can you believe in me (saith he) which receive honour one of another, and seek not the honour which cometh of God alone? this is also the cause that (correcting the ambition of his Disciples) he set before them a little infant and said unto them, 
Math. 18.3.  that if in modesty and simplicity of heart, they would not resemble that little infant, they should not enter into the kingdom of God. For God (the better to declare the greatness of his wisdom) doth all his works against the opinion and judgement of men. By foolishness he confoundeth the counsel, and the wisdom of the world: by weakness he breaketh their force: by contempt he obscureth their glory: by death he raiseth up, and turneth cursing into blessing: so also by the cross and by humility, he hath lifted up Christ jesus into his glory, and after him by the same means exalteth all his members. The devil contrariwise, by honours, pleasures, riches, and idleness, doth throw down headelong all such as are his.  
But what is the reason, that after that he hath adopted us, 
God doth leave his children a space here upon the earth in their infirmities, to humble them and to make them more fit for the participation of his grace in heaven.  and regenerated us for his children, he leaveth us still in the world until we die, seeing that we now are burgesses of heaven, and as it were, his domestical servants: and therefore our minds, our hearts, and all our cogitations and affections, should be heavenly? why will he that our bodies should be more conversant here, than our hearts? is it not because he would have us always contemplate, and remember the earth from whence we were taken, that by this means we may be humbled, and he glorified, who hath taken us out of the mire, and lifted us up to the heavens, where by hope he hath placed us in honour with his Son, his angels, and the patriarchs? Why also is it his pleasure that we should live here always under a hard and severe discipline, and that we should be continually exercised by poverty, diseases, wars, imprisonments and banishments, and such like afflictions, which give us no more liberty then severe masters do their scholars? Is this the abundance of rest and quietness which was promised, and that we shall find in his kingdom? we may easily see, that all this is done by the wise counsel of our God, who by this means keepeth us in humility, and bridleth us, that by the enjoying of our goods (if peradventure he giveth us any before we know how to rule them) we should not give ourselves to all filthiness. For the same purpose he willeth, that, after we be sanctified and received into his Church, we are not wholly exempted from sin, but hath left our flesh with the lusts thereof, which cease not to trouble and molest our minds, to this end, that we continually feeling our infirmities and imperfections, should have always somewhat to humble us, and to abate the natural pride of our hearts. We see then that God by all means procureth our health, and provideth that we should not by a vain confidence, and presumption of our virtues, hinder his graces which are not given but to the final, and to such as are lowly minded.  
We see (saith S. Augustine) that usually the valleys are more fertile than the hills, 
The graces of God fall upon the humble.  for that the fatness of the earth is more easily carried thither by rains and showers: so must it be with us, if we will be filled with the graces and benedictions of our God, we must be low and plain as the valleys. And further, that having received them, we be not more ungrateful, then is the good earth, which multiplieth the seed which it hath received, and doth truly repay the fruits thereof unto the master. If we have received one talent, let us so demean ourselves, that we make two thereof, and that two may increase to four, and then let us give all the glory to God, that is to say; first of the good, then of the will and industry, whereby we have increased it. Thirdly, for the prosperity and success, which he hath given it: and lastly, of the reward and crown which we look for. For otherwise, we may assure ourselves, he will withdraw his grace, and the prosperity which he hath given us, if we be unthankful, or careless to acknowledge him, and to give him the glory of whatsoever is good and commendable in ourselves.  
Saint Augustine saith, that God, 
Our pride maketh God to take away those graces he hath given us and to bestow them upon others.  by reason of the great loan he beareth us, is content as it were to traffic with us, and to mingle his goods with our evils. But if we will afterwards challenge them, & in stead of thanks for the use of them, which he hath most liberally given us, defraud him of the property & take it to ourselves as those men did, to whom he had let out his vineyard, then will he part with us, & take from us that which is his, the better to show us what is ours. The slave that hath stolen from his Lord & master, and will acknowledge no duty, no rent, nor any service wherein he is bound unto him, doth he not deserve to loose all such lands as he holdeth of his masters? In like manner if God who requireth nothing of us but a confession and an acknowledgement of the good he hath done for us, seeing us to refuse this, doth he not deal justly with us, if he shut up his liberality from us. Though that men be naturally inclined to vice, and therefore that which is nought, as being the likeliest and most agreeable to their natures, is more pleasing in their sight then is the good: yet every one abhorreth ingratitude, condemning it, and accounting it clean lost, whatsoever is done to an unthanke full person. What reckoning then shall we think that God maketh of it, who being perfect and absolutely good detesteth all kind of evil whatsoever, holding nothing so dear as his glory, to the which all ungrateful and ambitious men are utter enemies? for the more they exalt and lift up themselves, the more do they depress and tread under foot the glory of God.  
If a great lord should receive some poor man into his house, giving him nothing, 
A fit similitude declaring why God cannot abide the proud.  but wherewithal he might entertain himself in mean estate, and should perceive that within two or three years after, he purchased lands, put money to usury, kept a great port, and to be at other excessive charges, should he not have just occasion to think he were a thief, seeing that, at is already said, he took him into seruide having nothing? In like manet considering how poor we are by nature, and that we came into the house of our god all naked, laden (as it were) and covered with filth and beggary: if being there, we will vaunt ourselves, must it not be of that glory which we have rob God of? good God, what riches have we gotten whereof we may brag? was not our father (as saith the Prophet) an Amorrhit, and our mother an Hittite? the inheritance they have left us, was it not sin, male diction, misery, and death? and what friends have they also gotten us, but our flesh with her lusts, and the world with his pleasures? If God then would dispute with the ambitious, and demand of him, why he doth so much glory in himself: what answer would he make, whereby it should appear he had not played the thief? if as (S. Paul saith) all honour appertaineth to him, 
1. Tim. 1.17  it must needs be, that so often as we glory and boast of ourselves, we necessarily infer one of these two things: either that we would make ourselves equal with him, or else rob and steal from him like thieves, that which may in no wise be alienated from his crown and dignity. For as concerning his virtues, he may communicate them with others: he imparteth of his wisdom to his Prophets, and ministers of his Church: of his might and authority to Princes: of his justice, to judges: and to all such as are friendly and charitable, of his mercy and bounty. But this is with a reservation of all the glory due unto such virtues, whereof the creature whatsoever he be, may in no wise participate.  
Let not the wise man (saith he, 
The glory only appertaineth to God, and so by consequet the proud are accursed. jer. 9.22. Psal. 3.109.  by his Prophet jeremy) glory in his wisdom, nor the rich man in his goods, nor the mighty man in his strength: but whosoever will glory, let it be of the knowledge he hath of me, and of my name. We must then if we will obey the commandment of God, sing with the Prophet David: Lord, thou art my glory, and my honour. For there is nothing in us, whereof we should make estimate, but only this, that we are in the number of those, who call upon his name, and such as by his mercy have hope and part of his kingdom. I accounted all glory and honout (saith S. Paul) to be dung. 
Phil. 3.8.  And Solomon saith: That I have diligently considered all things that men do admire, and for the which they would be honoured and esteemed in this world, and have seen in the end they are but vanity, and that none but fools do busy themselves about them.  
This is a strange thing, that time, which is so wise, and which revealeth all things, nor experience cannot perceive this, and that our judgement is so corrupted, that we search not for honour but in vain things, as in banquets, buildings, in goodly movables, apparel, horse and great trains, and such like mockeries of fortune. If we would seek honour by virtue, our ambition were more tolerable, but we have no reason to desire so much honour, and to make so small account of things that deserve better.  
And yet my meaning is not, that if we have any good thing in us, that we should be proud of it. For we always aught to give the glory unto God, and to yield him all the praise: as we see that vessels of gold and silver, receiving the light of the beams of the sun, yield as it were part thereof back again by reflection: so must we, if we think we have done any thing which is good, confess (with Saint Paul) that it is not we, but the grace of God which is in us. If a man graff in his garden, or orchard, and atwo or three years after his gardener bring him of the fruit, saying, this of the tree he graffed, he rejoiceth therein: so God taketh great pleasure, if we, having any good in us, yield him the praise thereof. For this is no small honour unto him to have so well husbanded us, that being fruitless and barren ground, and as it were old stocks dead and rotten, now by his means we should bring forth good fruit. And it is out of doubt, that in seeing us fructify and prospero, he taketh greater pleasure than doth the husbandman, when his corn prospereth on the earth: especially if in acknowledging our fertility we freely confess, that it proceedeth not of our nature and industry. and what can we do less? for it is as if a creditor, to whom we are indebted as much as we have, should require nothing of us, but a bore acknowledgement of the debt we own him. should this grieve us? there is nothing that the people of Israel were so reproved for, nor wherewith God was more grieved, then with their ingratitude, and that they had forgotten, or else dissimuled the good they had received of him? I have (saith he in Esay) enriched and exalted them, and assoon as they saw themselves become great, 
Esa. 1.2.  they have forgotten and forsaken me. Contrariwise there was nothing more commended in the virgin Marie then her humility, whereby she acknowledging herself unworthy of those great graces that God had bestowed upon her, hath in a notable long testified unto all the world, that the only thing that moved God to respect her humility, in choosing her to be the mother and nurse of his Son, was his grace and bounty.  
Let us follow then his example, 
That we must eschew ingratitude and ostentation vices common to all the ambitious sort, which are here set down by four fit similitudes.  and not be like unto young colts, which being become great, do as well kick and strike their dames, who have brought them forth and nourished them, as other horses. This was in former time objected to Aristotle by reason of his ingratitude towards his master Plato, detracting from him whatsoever he might both in his books and readings, not acknowledging that the most excellent part of his knowledge was taken from him. But this is much more beseeming us, seeing that the goods and graces which God hath bestowed upon us, are innumerable, and that we have nothing, but that we have received of him: if then we dissemble the place from whence they come, and conceal his name, who hath so liberally dealt with us, 
The first similitude.  and attribute all wholly to ourselves, were we not exceedingly to be blamed? As the sun being directly over us, our bodies have the less shadow, as we may perceive at noon, and a little before or after: so also the more virtue and goodness is in us, the less ostentation should we have. Contrariwise, as this is a sign of the going down of the sun and his departure from us, when as our shadows become great: so also this is an argument to prove that virtue diminisheth in us, when pride and presumption increaseth. The vessels that are fullest make lest noise, and we judge them empty or else that there is little in them, when as being touched they make any great noise or sound: so also there is nothing that more manifesteth the wants of virtue, then bragging and boasting. When as the ears of corn bend down their heads, the husbandmen rejoice: for this showeth they are laden, and that they have plenty of grain: so also we may conjecture that those men are well furnished with virtue, and understanding, 
The fourth.  when they are modest in word and countenance. The pedlars, who have nothing but their packs, show forthwith all their wares: but contrariwise, the great merchants keep only little bags in their shops of every particular merchandise, the better to show what store they have in their aware houses. The like we may see among men, that ordinarily those who make the greatest show, have the lest in deed, and that none are more ambitious and desirous of commendation, than those who least deserve it. For wise men (as Tully saith) repose their felicity not in the opinion and praises of men, but in doing such things as deserve it. But contrariwise fools do little esteem of virtue in deed and the effects thereof, so that they may be reputed virtuous: and contrary to the counsel of Socrates, they rather desire to seem to be, then to be indeed. Which is a strange thing, for it is as if they desired the name rather of a king, than the authority, power, and kingdom of a prince: or to speak more properly: It is as though they desired to be accounted healthsome, and yet care not for health at all.  
We must then, if we will be accounted virtuous in deed, 
If we will be virtuous we must not be ambitious.  purge and cleanse our hearts of all ambition, even as to fill a vessel full of good liquor, we must first stop out the wind. There is nothing (as Gregory sayeth) that so much shutteth out virtue, and hindereth the entrance thereof into our minds, as when we are full of vain glory. And this is that which Saint Paul teacheth the Corinthians, that to be wise, they must become fools: 
1. Cor. 3.18.  which is not spoken darkly as it seemeth to be at the first sight, but to humble those among them, who were puffed up with a vain persuasion of their wisdom, and to show unto them, that so long as they held this false opinion of themselves, they were not capable of the holy ghost, neither of the true knowledge of God: that is to say, of his secrets which have always been hidden from the great ones, and are not revealed, but to the humble and lowly.  
Socrates in ancient time, was by the Oracle of Apollo accounted the wisest man of all Greece in that he said he knew nothing, and indeed it is no small knowledge, to acknowledge our ignorance: so also it is not one of the smallest virtues in us, to acknowledge our faults and imperfections. The appearance of a thing (as saith the same Gregory) taketh away and cutteth off the greatest part of the thing indeed: that is, man is so much the more foolish as he thinketh himself wise. We must then make a general rule of that which Christ jesus saith, 
Mat. 6.3.  speaking of alms giving, that the left hand should not know what the right hand doth: and stretch this speech to other kinds of virtues which may be in us, and generally to all sorts of good works, which we do, which we aught not only to dissemble, but also to be ignorant of and to forget them when they are done, contenting ourselves with this, that God knoweth them, and hath written them in his book, to the end to keep them in perpetual memory, and to recompense them at the latter day, when he shall examine the doings of men and angels.  
Why are we compared in the scriptures to sheep rather than to lions or horses, 
The words of the holy ghost in the Scripture allureth us to humility and condemneth all pride.  which are proud beasts? is it not to give us to understand, that we must behave ourselves modestly, plainly, and simply in all our actions? The similitudes of the vine and the fig tree, so often propounded unto us in the old and new Testament, to figure the state and condition of the children of God, tend they not to the same purpose? For the vine never groweth so high as the chestnut or the cedar trees, but always runneth low by the ground. The fig tree groweth somewhat higher, but in this they agreed, that both of them have great and broad leaves, wherewith they cover their fruit in such sort that it can not be seen, unless you come very near them. So likewise, though Christians should be rich and plentiful in all good works, to glorify God in their lives, and to edify their neighbours by their good examples: yet must they carefully take heed, that they make no show thereof, as painters do of their painted tables, or like unto women which love to set forth themselves, that every one may see their beauty and goodly attire, Which thing Christ reproved in the Pharisees in his time: 
Matth. 6.2.23.28.  You do all your works (saith he) to be seen of men, if you give alms you blow a trumpet: if you pray, it is in the synagogues and the most apparent and frequented places: if you fast, you look sour, and disfigure your countenances, as sad and mortified persons, to the end you may beseen of all men, thereby to win you praise: but woe be unto you, whom, men deceived by your hypocrisy accounted blessed and happy. Who is there that considering these threatenings of God, would not forthwith detest and abhor all vain glory?  
Men in former time thought it a pleasant thing to hear their own praises and commendations, 
Good men are rather delighted with reproof, then with praises, and the wicked deal contrary  and pleasant it is still to such as are carnally minded. But those who have received the spirit of God, and are regenerated, take no less shame & grief to be praised, than they conceive pleasure and liking to be reproved and corrected. For they know very well, considering the manifold imperfections that are in them, and their daily transgressions, that one can never be plentiful enough in finding fault with them: and contrariwise that the speech used in their praises and commendations, can not be so compendious, but that it must needs contain many untruths: and withal that among all other things that appertain unto God, and are most dear unto him, there is nothing that he more esteemeth then his glory, and that without the profanation thereof, and showing themselves to be sacrilegious persons, they may in no wise take that which is given them. I add this, for that it is not sufficient (as S. Augustin saith) that we be not desirous of honour, and that we take it patiently, when it is denied us: but we must refuse it, and not take pleasure in it, when it is offered us. To this purpose Philon the jew applied the prohibition which God in old time made to the children of Israel, that they should eat no leavened bread at the feast of Easter, saying, that the leaven which hath this property to sour and to puff up the dough, was forbidden, thereby to teach them, that they should always avoid vainglory, which swelleth and puffeth up the heart: and especially at that time, when as they should serve God most devoutly, for that then it creepeth into men's minds more speedily, and that it is a hard matter for men which do well, not to conceive some great opinion of themselves, and highly to esteem of their actions, and delight to be esteemed of others. Which is not spoken, but to the end we should not make such estimation of the virtues & good things which are in us.  
We see that a little wormwood will quickly mar a whole vessel of wine: 
Pride corrupteth all our good works.  in like manner, when as our life is most perfect and godly, yea most divine and angelical, the lest pride that may be will wholly corrupt it, and make it worse and more imperfect than ever it was good. The reason is, for that we can do nothing of ourselves, wherein we have not some confidence: and if we trust in ourselves we distrust in God, if we distrust in God, God forsaketh us: and if he doth separate himself from us, seeing he is the fountain and wellspring of our life, and of every good thing we have, shall there any thing remain for us, but misery, sin, and malediction? It were a lamentable thing to see a merchant after a long and prosperous navigation, 
A fit similitude.  suffer shipwreck in the haven, and loss of all in that place where he hoped to repose himself, and enjoy the fruit of his former labours. In like manner is it when a man (like unto the Pharisie) hath lived well in this world, carefully observing the commandments of God, and wisely and politicly carried himself among men, and in the end through a presumption and pride in himself or contempt of his neighbour, he utterly casteth himself away, receiving nothing at the hands of God, but shame, confusion, and condemnation, in stead of recompense and rewards which were prepared for him, if he would have kept himself within the bounds of fear and humility.  
When as we are on the top of an hill or of some high place, we take good heed to our feet, and we walk warily for fear of stumbling: in like manner must they behave themselves, whom God hath exalted above others, either in authority, knowledge, virtue, or wealth, or any other grace whatsoever it hath pleased him to bestow upon them in particular manner, considering that the means to be preserved and continued in that estate wherein they are, is to trust in him, and continually to cleave unto him, to the end that they always may live in his fear, and in humble manner retain and keep their minds in his obedience, in remembrance and consideration of his goodness.  
This would hinder and close up all the passages of pride and arrogancy, 
Pride proceedeth of nothing so much as of the want of the knowledge of ourselves.  which proceed of nothing so much as of the want of knowledge of our miserable estate wherein naturally we are placed, and of the forgetfulness of the graces and good blessings of our God. The peacock beholding his gay and goodly feathers waxeth forthwith very proud thereof, but as soon as he casteth down his eyes, and looketh upon his feet, which are far different in beauty, his pride is quickly abated: likewise, if in respect of some prerogatives and pre-eminences which God hath given us above other men, we found ourselves to be solicited by our flesh, 
The first means to repress pride  or enticed by the devil to become proud, let us consider (as did Abraham, David, job, and Daniel) the better to repress this pride, the dust, corruption, vanity, yea and the nothing whereof we are made, and which we can not shake of. For the badges and tokens are so apparent in every part of our nature, 
The second.  that he is worse than blind that can not see it. Let us also consider on the other side, that all the feathers whereof we brag are borrowed, as those of Esop's crow were, and that in appropriating them unto ourselves, we minister just occasion to God to take them from us. Would we not laugh at a beggar, 
An apt similitude.  who having borrowed princely apparel to play the part of some king upon a stage, will needs afterward retain his apparel still, gloriously behaving himself in them, as if they were his own? If in like manner a rich man would glory in his wealth, a Philosopher in his knowledge, a strong man in his force, a merchant in his wealth, a woman in her beauty, or an hypocrite in his virtue, do they not all deserve to be laughed at? For this world is as it were a Theatre, and all the honours and dignities which men have therein, are as it were several attires, which God hath distributed and given to every one, as is most requisite to play his part in, which is not to this end, to attribute them unto himself, or to glory in them: but contrariwise to honour him who gave them, and to help their neighbours.  
Which thing S. Augustine hath notably declared in the book he wrote against the two epistles of the Pelagians, 
A notable testimony of S. Augustin for confirmation of that which hath been spoken before.  which is here recited word for word, to the end that every one may fully understand it. Let the grace of God (saith he) be acknowledged, that whosoever will glory may glory in God, from the beginning of his conversion unto the end of his life. For as without the help of God no man can once begin to do well: so without him can he not continued nor perfect any good thing. And therefore is it, that all the saints, even from righteous Abel unto john Baptist, and after him, the Apostles unto us, and from us unto the ends of the world must be commended not for any thing in themselves, but for those graces that have proceeded from the Lord For this is the confession of those, who lived under the law. In God my soul shall be praised. And those who have lived since them in the time of the gospel have said, By the grace of God I am that I am. So that in general, that which is written appertaineth to all: if any one glory, let him glory in the Lord  
Now when as Saint Paul exhorteth us to rejoice in God, he doth not mean that it is sufficient to acknowledge that all the good things we have proceed from him, 
How we aught to glory in the Lord 1. Cor. 1.31.  and therefore that we aught to yield him praise and thanks for them (for so did the Pharisie who notwithstanding is reproved and condemned in the Gospel) but we must proceed further, and attribute nothing unto ourselves of any good thing that is in us, as also that those gifts that are bestowed on us, be not an occasion that we despise our brethren and neighbours, nor to think that for those good things we have received of God, we be better, or more excellent than they. And to conclude, that the consideration of the favours and graces that it hath pleased God to bestow upon us, be no occasion to pluck out of our minds the remembrance, and acknowledgement of the vices, and imperfections in our nature, which we aught continually to remember the more to humble us. For the grace of God is so conjoined with the confession of our sins, that if we have no feeling hereof, & are not grieved and vexed with sorrow and anguish which the memory of them engendereth in our consciences, we can not seek for this his favour, with all our hearts, nor assuredly trust in his mercy, nor yet praise him as we aught.  
Wherhfore it is not sufficient that kings and other great personages whom God hath blessed in more abundant sort, 
How princes aught to demean themselves in this case.  do acknowledge that they receive these graces of God, nor that they think that in so doing they have discharged themselves of that honour & praise due unto him, or of that humility which is required of them: if they proceed not so far, as to do those things above mentioned. And it is most requisite that their counsellors, especially they, who have the charge of their souls do often exhort them thereto, as well for the good of their subjects, as for the assurance & amplification of their authorities. And it is out of doubt that they will do so, if as good and faithful servants they be careful of the welfare, honour and prosperity of their masters: for there is nothing that is so necessary for the preservation of their kingdoms as to know themselves, and so to humble themselves as hath been said before: and contrariwise nothing more dangerous, then for want of such admonition to fall into a mistaking of themselves & of God, without whose grace their estates can neither be durable nor prosperous, as may easily be seen in reading of histories. For even from the beginning hath God always showed notable examples of his wrath & anger against ambitious & proud princes, either by the commotions & rebellions of their subjects, or by the conspiracies of their friends & servants, or by the loss and deprivation of their dignities, or by some other greater calamities, to the end, that by these miseries, some other considering their harms should take the better heed  
But there are few that consider this, or that wax wise by the misery of others: and what is the reason hereof? partly their governors are content to keep them in this ignorance, 
The misery of great men, who with their pride over throw themselves and their subjects.  the better to lead them as blind men, whether it pleaseth them: and partly they themselves love to be flattered, and to be persuaded that they are gods, or demi-gods, until that death and the judgements of God teach them by woeful experience, that they are but mortal men, as well as others. But it is too late to know them, when as their knowledge doth profit them nothing, and that it bringeth nothing with it, but an extreme sorrow and a gnashing of the teeth, with a long and unprofitable repentance. Wherhfore it behoveth both them and us, in time to provide to purchase that which is best for us, and so to humble and cast down ourselves, as we may be the more ready, hearty and earnestly to desire the mercy of God, and he the more prove to condescend unto our requests.  
And to return to our former speech there is yet one special reason to move us to humility, 
The example of the Son of God aught to move us to humility. Phil. 2.6.  if we consider it, and that is the example of the Son of God, who (as Saint Paul writeth to the Philippians) being equal to God the Father in all things, in power, in greatness, in glory and majesty, notwithstanding did so far humble himself, as to take upon him the form of a servant, wherein after he had tasted of all the miseries of our nature, and lived here sometime in shame and opprobry among most cruel and ungrateful men, who did nothing regard him, would needs in the end be condemned to die, and that the most shameful death of the cross, abandoning as it were both his life and his reputation for our good. What Emperor, King, or Prince is there, carrying himself never so high, which considering this, will not humble himself, remembering withal from what degree of honour the Lord of heaven and earth was content to fall, yea from the most highest estate as it were to the lowest pit and gulf of all ignominy and shame? If he without any occasion would debase and humble himself voluntarily only for the love of us, what aught we to do, who have always sufficient matter and argument in ourselves to 'cause us to abate our pride, and to accounted ourselves among the basest of all creatures?  
After that the French had conquered the kingdom of jerusalem, 
A notable example of modesty in a christian prince.  and gotten it from the Saracenes, the Princes there assembled, knowing the great wisdom and valour of Godfrey of Bulloyne, would needs make him King thereof: but he like a wise prince setting before his eyes the example & humility of the Son of God, would in no wise accept the name and title of King, but only of governor of the country, saying, that it was an unseemly thing for him to wear a crown of gold in that place where his Saviour had worn a crown of thorns. Which was not done in hypocrisy and dissimulation, as did Tiberius, when the Senate oftered him the Empire; but of a true simplicity and sincerity of heart, which he showed afterward in effect. For the space of a year, in which time he had the government, he used as great moderation as any Lieutenants do in their Provinces. 
An example of a heathen prince.  Orosus reporteth, that Augustus Caesar about the Incarnation of Christ jesus forbade that any man should call him Lord, evidently declaring thereby unto all the world, that it is no fit title for a mortal man whosoever he be, rich or strong, mighty or puissant: as though through a secret instinct of the holy Ghost, he was constrained (as was Caiaphas) to confess, that this word properly might not be attributed to any, but to him that should be borne. For he above is most mighty, most holy and puissant, and only Lord, as the Church testifieth in her Song. Now if this heathen man, who had no knowledge or understanding of true religion, did so humble himself, and yield such homage unto the Son of God, that he judged and esteemed him alone worthy the name and dignity of Lord; what shall all other Princes do after him, especially such as term themselves Christians? and likewise their subjects, and, whosoever be in authority under them?  
S. 
Christ was always acknowledged King & Lord of men and of angels, & yet was a very perfect pattern of humility.  Peter having in miraculous manner healed the lame (whereof mention is made in the Acts of the Apostles) and that all the people were astonished, and wondered at both him and john as though they had been the workers thereof, began to rebuke them & say, Why do you look on us & marvel at us, as though by our own power and holiness we had made him go? rather think that this is the God of Abraham, of Isaac & jacob, the God of our fathers, who by this means will have his Son glorified, by whose name, this man whom you see is healed. It appeareth by this place & by many other places of scripture, that the purpose and will of the Father is, that his Son should not only be honoured of all men as well as himself, but also adored of all his angels, & acknowledged of all for their King and sovereign lord: and yet notwithstanding it appeareth by the whole story of his life how little he desired this honour, & that he did no further require it, or accepted of it, but so far forth as concerned the salvation of man, wherewith it was inseparably united and conjoined. When they would have made him a king, 
joh. 6.15. Mat. 19.17.  he hide himself: speaking of his doctrine, he attributed all to his Father: to him that called him good, he answered there was none good, but God: though he were the natural and only Son of God, he chose rather to be called the son of man. And to conclude, in the last article of the prayer, he taught his Disciples to give all praise, glory, and dominion unto God his father. Who dare then desire that glory, which Christ jesus despised, or purchase it, seeing he rejected it, or accept it, seeing he refused it?  
Let us then, following this example and instruction, attribute unto him, whatsoever is laudable in us, or in the world: that is to say, in heaven or earth, or whatsoever is comprehended in them. Let us think in our hearts, and confess with our mouths with David, that all honour and glory belongeth not unto us, but unto his name. 
A worthy admonition to Kings and Princes.  When as Cyrus the great King of Persia, had conquered the Empire of the Babylonians, & overthrown their King Balthasar by the just judgement of God, who had so determined long before, thereby to punish his pride and wickedness, seeing himself peaceably and quietly to enjoy his kingdom, before all other things, he would yield humble thanks unto God, as it is written in Esdras, and in acknowledging that all prosperity and victories proceedeth from his grace & goodness, he commanded to writ letters to deliver the children of Israel, who were then detained captives in Caldea, and to suffer them to return to jerusalem, to build up the Temple of the Lord, which long before had been destroyed by Nabuchadnezzar, to the end they should there assemble themselves, and re-establish their ancient religion, praises, & sacrifices, and all the service of God, which had been neglected, during the time of their exile. OH that all Christian Princes would imitate this example, and consider that all their greatness, glory, and puissance cometh from above from the father of lights, and therefore would employ themselves in the building up of his sanctuary, and defence of his Church, which is the true Temple where he will be served and worshipped, carefully regarding that his word may be faithfully preached, superstitions and scandals abolished, discipline and good manors restored, and to be short, that, that order and form which he hath prescribed in his word, may be entirely observed, without swerving either to the right hand or to the left, which is a principal piece of that duty they own unto God: for they are in his house and among his children as rulers, who have the government of his house and family, and therefore must carefully take heed, that such order as at the first he hath set down by his Apostles be kept and observed of all, as long since among the jews did David, Solomon, Asa, josaphat, Ezechtas, josias, judas, Machabeus: and among the Romans, Constantine, jovinian, Valentinian, Theodose, Marcian: and among the French, the great King Clonis, Charlemagne, Lewis the gentle, king Robert, and Saint Lewis. All which did evidently declare in their lives the great zeal they had of the glory of God in restoring those things that had been corrupted in his Church, to their ancient dignity, and therefore they were rewarded accordingly. For seeing that they were ready and willing to humble themselves before him and to obey his word, he hath exalted them in such sort that the memorial, name and fame of their noble acts shall endure for ever here on earth: and they themselves shall shine continually in heaven as pearls and stars among the happy and blessed saints. And can their successors do better than imitate their virtues and examples, that in the end they may participate of their blessings? If they will not thus do, it is no more expedient they should be kings, than it is for those of their subjects to bear office under them, who are altogether ignorant how to govern.  
Nicephorus reporteth, 
A worthy example of Theodosius, lib. 11. ca 23.  that when Theodosius made choice of a master for his two young sons Arcadius and Honorius, to bring them up in the fear of God, good learning, and civility of manners, he used these words unto them, My sons I have chose you the most grave and virtuous schoolmaster that is this day to be found in all our dominions, whom I command and charge here in your presence to teach and instruct you in such things as are requisite for the education of a Prince, and to furnish you with all kind of good and virtuous precepts: to the end, that if hereafter I see you have endeavoured to learn them, and to govetne yourselves according to those rules and precepts which have been given you, I may leave you inheritors of my goods and Empire. Otherwise I may not do it, nay I aught not to do it, as well for our own honour as the good of our subjects. We may learn by the words of this wise and godly Emperor, what we are to think of a prince evil brought up, 
A slay similltude.  and in what danger his estate is, when he wanteth wisdom to manage his affairs, and to bridle his affections, as occasions are offered: for it is, as if a child should be set upon an unruly horse without a bridle: or as if a pilot should take in hand to govern a ship without a stern. Which Solomon wisely remembering at such time as God offered to give him whatsoever he desired, 
2. King. 39  whether it were honour, riches, might, health, or long life, rejecting all those things as less necessary, he only desired sufficient wisdom to govern the kingdom, which God had given him: there to administer justice indifferently to all his subjects. Where with God was so well pleased, that he forthwith granted his request, giving him with all so much honour & riches, that he was the most magnificent & mightiest king that ever was before or after him.  
S. 
The third reason to hineble us, is to consider that a prosperous estate is very dangerous & slippery. Lib. 4. in the beginning.  Basil saith, that it is as difficult a matter to bridle our affections in prosperity that they swell not, as it is to keep them that they be not thrown down in adversity. And this is true. Nay it is more hard as Abdolonim answered Alexander the great, when he made him king of his country. Q. Curtius reporteth the story, which I will recite briefly, for that it is most notable. This Abdolonim was a poor labouring man, with whom Ephestion Alexander's great friend had much conversed, as taking great pleasure in the company and communication of this good man, admiring his wisdom in the government of his family, and all other his domestical actions. Now when Alexander had conquered the city and all the country, he demanded one day among his friends & counsellors, whom they thought meetest to make king thereof, and to govern it in his absence: whereto Ephestion answered, that in his opinion none was more meet than his host Abdolonim. The king in regard of his friend, and for the good report he had heard of him, presently sent for him, putting upon him princely robes, and giving him the government of the country. The poor man though astonished with this sudden adventure, yet notwithstanding humbly thanked the king, and with so an assured countenance, grave modesty, and such wisdom, that the king had him in great admiration. After many words passed between them, in the end Alexander demanded of him how he had maintained himself, and in what manner he had endured his poverty. Much better (saith he) than I fear me I shall endure my prosperity. This is the point of the story which I would apply to this my purpose, to prove that it is a more difficult thing to contain one's self in prosperity, then in poor estate and misery: for that the felicity of this world is, as it were, a fat and foul ground, where the ways are more dirty and slippery then are the barren and sandy grounds. Wherhfore it is requisite that princes, and such as God hath placed in higher estate than others, should often meditate hereof, and of whatsoever else may humble them, and that they should furnish themselves with wisdom and discretion, the better to withstand the fine flatteries, and colourable treasons of their flesh, and fond fortune.  
Humility (as saith Saint Chrysostome) is not only the foundation of Christian religion, but also of all true felicity. 
Of true and false humility  And to this purpose may that be applied, which that great orator Demosthenes sometime spoke of pronunciation, who being demanded what was the first, second, and third especial point of rhetoric, answered always Action: so may we likewise say of true humility, that it is the principal part of Christianity, and as it were all in all, yea the life and soul thereof, so that it be true, entire, and unfeigned. For there are some that are counterfeits, who have nothing but the colour and show of this virtue, & as it were the skin, wherewith oftentimes is covered great and wonderful ambition. Saint Gregory the divine in that funeral sermon he made at the burial of his father, setteth down certain marks whereby it may be known, for that in his time there were many philosophers, yea and some of the ministers of the Church, who by their hypocrisy abused many men. 
Market to know hypocrites by.  There are some (saith he) who have a superficial and outward humility, wherewith they are covered, thereby to appear the more holy, imitating herein foolish women, who for that they want beauty, colour their faces with paintings, one would judge by their countenances that they are but counterfeits: they writhe the neck, they hung down their heads, they speak low, they look to the ground, they clip the hair of their heads, they go slowly and easily: but Christian humility consisteth not in this, but in the spirit and mind of man, when as we presume not of our own selves, and that we rather desire and long after the truth in deed more than the appearance, and outward show thereof.  
We may see at this day more than ever heretofore, that this, which this learned doctor wrote, 
Against the feigned humility of our time, and wherein consisteth true humility.  is most true, & that there are none more ambitious than such as make a show and profession of humility. I will not speak much of it, lest I should seem to teach that which every man knoweth, but my desire is, and I believe verily that all such as have the fear of God do so, that every one should think that true humility lieth not in the outward show of apparel, nor in the countenanee and visage of a man, but in the mortification of our affections: & among other of this deadly and damnable pride, which springing and increasing with us, so bewitcheth us, that there is no man in the world which hath not some kind of liking of himself. The Philosophers could say, that true humility consisteth not in men's outward shows. 
Cloaked bumilitie pleasantly tanted.  It is reported that Socrates seeing Antisthenes the Cynic Philosopher bragging of his old cloak which he did wear, showing with a vain ostentation, the hole that was in it, as if thereby his humility should appear the greater in not disdaining to wear so bad a garment, and taxing therewithal the pride of other men, who were sumptuously appareled: I see (saith Socrates) the pride of Antisthenes through the hole of his cloak. The like is reported of Plato, who was as curious & neat in his apparel, as careful to have every thing in finest manner about his chamber, into the which when as upon a time that dogged Diogenes entered, and seeing his bed trimly and exquisitely made, he forthwith wallowed upon it, saying, that he would stamp Plato's pride under his feet: Yea (saith Plato) that you will, with an other pride far greater. Whereby we may evidently see, that humility consisteth not in the contempt of civility and good manners, much less in an affecting of rudeness and clownishness, but rather in a dislike and displeasure we take at ourselves, proceeding of the acknowledgement, and lively feeling of our poor and miserable estates.  
Now forasmuch as there is nothing more hard and difficult then to know ourselves, 
Before the end of this discourse, be setteth down the means how to know ourselves, and by consequent, to attain to true humility.  as some of the old writers have truly said, and that the inordinate love, that many bear to wards themselves, doth so dazzle their eyes, that they do not perceive their own imperfections and blemishes: and considering withal, that of all other studies we are lest careful to learn this; rather delighting to hear ourselves flattered, then to be truly and sincerely admonished: it is requisite before the end and conclusion of this discourse, that we set down some short and compendious way how to come to the knowledge of ourselves, without the which it is impossible that ever we should attain to true humility.  
The first and the principal means (in my opinion) is diligently to read the Scripture, 
The first means.  and carefully to note those places which do touch the corruption we have naturally in us: as that in Genesis, 
Chap. 6. Psal. 62.9.  that all the cogitations and thoughts of our hearts are evil. And that which David saith, that the children of men are lighter than vanity: as also that which jeremy saith, 
Chap. 17.9.  the heart is deceitful and wicked above all things, who can know it. And job saith, that man drinketh iniquity like water. 
Chap. 15.16  And that which Christ jesus himself saith, 
john 3.6.  that which is bome of flesh is flesh: which is as much as if he should say, nothing but filth and corruption. And likewise that which Saint Paul saith, 
Rom. 3.10.  (alleging many sayings of the Prophets) There is none righteous, not not one; there is none that understandeth, there is none that seeketh God. They have all go out of the way, they have been made altogether unprofitable, there is none that doth good, not not one: but contrariwise, their throat is an open sepulchre, they have used their tongue to deceit, the poison of asps is under their lips, their mouth is full of cursing and bitterness, their feet are swift to shed blood. Destruction and calamity are in their ways, the way of peace they have not known. The fear of God is not before their eyes.  
Man must therefore (the better to know his own nature) observe these and the like sentences in reading of the scriptures, and diligently to ponder them in his mind, not for a day or two, but all his life long, and to make them serve as as a glass to behold the face of his own soul, and that as curiously to view himself in this glass, as women in attiring themselves do look in their glasses; if he do thus, he will not long be in love with his own beauty: for the more he beholdeth himself, the more wrinkles he shall see in his own forehead, and shall every day see himself more foul than other.  
Secondly he must compare himself with other creatures of the world, 
The second means.  whom he shall perceive even to the lest of them, to observe and keep that order which God hath prescribed them in their creation, and that among all the other creatures which sing praises to God in their kind, man only is always out of tune. Wherhfore if he will boast and exalt himself above the other creatures of God whosoever they be, he showeth therein as much wisdom as did that foolish Thersytes, who preferred himself before Achilles, & all the other great lords of Greece. Or as if a cripple would take upon him to run with a swift and light lackey or footman.  
Thirdly he must keep an Ephemerideses, 
The third means.  or a daily account how he doth spend his life, and following the counsel of Cleobulus, set down in the morning how he will spend the time till night, and in the evening take a reckoning of his days work, that so keeping a true account of his thoughts, counsels, work, deliberations, and affections, he may the better see how far his evil deeds surmount the number of his good works; which if he do, he shall always find himself indebted to his lord and master ten thousand talents at the lest. 
Chap. 9.3.  For if that just man job after he had made his account, said, that he could not answer one for a thousand: 
Esay 64.6. jere. 14.7. Dan. 9.5. Psal. 6.19.32.37.  If Esay, jeremy, and Daniel acknowledged that their sins, and the sins of their fathers were innumerable: If David, a man after Gods own heart said, that his sins were infinite: what shall other think? hath man therefore who is overwhelmed and surcharged with so many and great debts, any cause to vaunt and brag of himself?  
Fourthly, 
The fourth means.  if he be clothed with any graces & gifts of God, that he put them off & behold himself all naked as he is by nature. For there are many that deceive themselves in this, & that thinking that they have some smack of wisdom, justice, liberality, and temperancy, do forthwith wax proud & glory therein: as though by their own industry & labour they had achieved these virtues, & yet indeed whatsoever any man hath, it is given him from above, & that wisdom with all the other ornaments of the mind, as strength, beauty, & comeliness of body, are movables & jewels which god hath liberally lent them, to the end that his servants being so beautifully appareled, might do him the greater honour. If then man hath nothing of himself which deserveth commendation, whereof will he glory? nay, if the best things he hath deserve reproof, why should he not demean himself in more humble manner?  
This also is very available to teach us to know ourselves, 
The fift means.  & to discern whether there be any thing in us worthy commendation, if we would consider what we aught to be. For as long as we make our comparison with others who are worse than ourselves, we think highly of ourselves, & commend our own virtues. For as (the proverb saith) he that is purblind may go for a king among such as are stark blind. But if we will examine our estate with our original, which is the image & semblance of God, and compare man as he now is with the first project, & as he was, we shall quickly confess that to be true of all men, 
Esay 5.1.  which Esay speaketh of the vine (that is, of Israel & juda the choose of God) that the first plant was very good & fruitful, but now it is become wild, & like unto the brambles and briers, nay we may say more, (& that truly) that it is like a wood full of briers and thorns.  
We aught also to consider by whom men are praised, 
The sixs means.  for if such as praise them be not wise & honest, their praise is nothing but a dispraise. Antigone (after the death of Zenon) was wont to say, 
Plutarch in his apotheg.  that his stage was thrown down, meaning thereby, that he was the only man whom he thought meetest to judge of his actions, and by whose sole and only approbation they might be allowed or disliked. Photion having made an eloquent oration before the people of Athens, perceiving that the multitude did highly commend him for it, demanded of such as stood next him, if he had uttered any absurd or foolish thing: giving us thereby to understand, that we aught always to suspect the applause of the people, not only for that they can hardly discern between vice & virtue, but also because their affections are so corrupt, that often times they embrace the evil rather than the good, and yet notwithstanding these are they by whom the ambitious sort of men do so greedily seek to be commended, which may be easily perceived by the examples of the Grecians and Romans: for what banquets, sports, plays, triumphs, and other prodigal and excessive expenses made the great princes of those nations, to win the good wills of a light and brainsick multitude? and do not many Divines, Physicians, Captains, and such as are accounted wise men, by whose commendation other men's actions should either stand orfall, run in the same path? wherein we do notably bewray our folly. For we would scorn that man, that would bring a blind man to judge of colours; and yet we consider not, when we endeavour in this ambitious manner to get the favour of the ignorant sort, that we commit the censuring of our life to a witless multitude, and such as can not discern between good and bad.  
The last and principal thing which we aught to do, 
7 The 7. and principal means to know ourselves.  is to consider ourselves in the judgement of God. For as the innocency of a man is never thoroughly tried, unless it be well examined before a wise and severe judge: so likewise do we not know who we are, if we be not tried before God, that great judge, who seethe and knoweth all things, and who hath all the informations and process of our lives, and understandeth the very thoughts and counsels of our hearts, according to the which we must either be acquitted or condemned. For he being without all affection, by reason of the pureness and sincerity of his essence, can no ways be corrupted in his judgement, and therefore most meet to judge the whole world. Wherhfore it is convenient, that every one committing his cause unto him, should not think his actions just and lowable, until they be so approved by his sentence; in thus doing, no question but it will quickly abate our pride. For if we be afraid of mortal judges, who may be abused and corrupted, and that there is no man be he never so innocent, seeing his process drawn, and his reputation in hazard of their judgement, but imagineth that his innocency can not be so great, if all his doing be well examined, but that he shall be found faulty in many points. What shall we then do considering the justice of our God, who by reason of his infinite wisdom can not be ignorant of the secret thoughts of our hearts, nor yet will dissemble them considering his immutable will, by reason whereof he will in no wise decline from the truth? Shall we not confess then (setting before our eyes such a judgement as this) that we are but dust and ashes, as did Abraham? shall we not hide ourselves before his face as did Helias? shall we stand before him seeing job was thrown down? shall not we desire him, with David, not to examine our offences, but for his mercy sake to forget them, and to bury them in the grave with his son Christ? Yes surely, and to move him to be the more gracious unto us, with these our humble petitions we would put on sackcloth and ashes, as did Daniel in Babylon, and in so doing we would soon shake off the former opinion of our own virtues, considering we must appear in the presence of our God, before whom (considering our manifold imperfections) we can not stand, but we must needs be as much ashamed, as any diseased and ragged beggar would be in the presence of a great and mighty prince.   

THE THIRD BOOK. Of the tranquillity and contentation of the mind. AGAINST ANGER. The Contents of the Book.  
AS the moral Philosophers have been very painful and industrious in describing the other disordered and unruly affections of the mind: so have they been exceeding plentiful in the unfolding of the manifold mischiefs and vexations, which are inseparably annexed unto this distempered humour, as may evidently appear by those learned discourses which Seneca and Plutarch have left behind them, with the which (especially that of Plutarch) the Author hath notably furnished his book, and that in three especial points. In the first he discourseth of those evils and inconveniences, which Anger breedeth. In the second, of the causes which produce and bring forth these evils. In the third, of the remedies and preservatives against so furious and raging a torment, which not without great difficulty is assuaged, as saith Heraclitus, because it spareth not (not not with the spilling of blood, and loss of life) to attain his desired purpose. The first branch is divided into six principal parts, wherein are evidently demonstrated the strange and monstrous effects that Anger produceth: as that it extinguisheth the light of reason, and bereaveth us of all virtuous actions, causing such confusion and disorder as reign in every part and corner of the world, overthrowing and disfiguring both body and soul, and being the principal bellows that Satan useth to blow the fire of so many monstrous and foul abuses, by transforming men into devils, and obscuring whatsoever is good and godly, tyrannising and oppressing in most fearful manner by threatening and rebuking with rigorous words and sharp punishments, the well ordered motions of a quiet mind, as may appear by the opposition and contradiction of the nature thereof, and the government which God hath commanded. And the effects of this passion are so heinous and execrable, that we can not but condemn them in another, though we be wholly possessed with them ourselves. The more secret and covert that it is, the more dangerous it is. It maketh our tongues to run riot, and causeth us to commit most grievous faults. It is a very hell and torment to those who are inflamed therewith, and the plague and destruction of the whole world. It maketh man to forget himself, neither permitteth him to follow good counsel, having illustrated these sever all parts with notable examples, fit similitudes, worthy sayings, and unfallible reasons drawn both from moral and divine philosophy, (before he cometh to the second part) he showeth that the great men of the world above all other, aught to take especial regard, that they be not overcome with this choleric passion, annexing hereunto sound and pithy proofs out of histories, that Clemency is a virtue most beseeming princes & great Personages, and therefore he giveth them notable receipts against this dangerous poison of anger, showing why Clemency and Mercy is meeter for them then Wrath and Anger: Illustrating both by several examples, with conclusion that Mercy is the most notable virtue in Kings & great states, if so be that it be wisely used.  
Now for the second point, he proveth by diverse examples that pride is as it were the spring and principal cause of anger; against which he opposeth modesty as a counterpoison, alleging to this purpose famous histories, and answereth at large to those, who deride and mock at the great patience of some particular men among the heathen. The second cause of this unbridled affection he noteth to be self-love: and against this he opposeth the frugal and sparing conceit of many notable men, which is amplified by a deep and mature consideration of the behaviour of such men, as have been truly virtuous, proving (the better to adorn and beautify this his discourse) that anger is an unfallible proof of inconstancy, infidelity, impatiency, impiety, and of despair: then by the way he proposeth and setteth down a christian and godly meditation of those sins and offences, whereof we are culpable before God by reason of our pride, and impatiency, and to aggravate our condemnation he doth lively represent unto us the nature of God, which is full of mercy and compassion; and continuing his discourse; he showeth that overmuch curiosity and suspicion is the third cause of this distempered affection: against the which he opposeth prudence, which dissimuleth and covereth many faults. The fourth cause he noteth to be the inconstancy and lightness of the mind, which is carried away with every report and flying tale: and this is stayed and governed by a wise and discreet mildness. The fift cause he allegeth to be our pride, which so far transporteth us, that we have no regard in bearing with the infirmity of our brethren; and therefore setteth down the considerations that must draw us thereto, plentifully adorning them with many notable andexcellent comparisons. Having discoursed of these u principal causes which produce & engender anger, in the latter end be setteth down the particular remedies of this disease, which are 4. The first, that we must stop the beginnings of anger. The second, that being kindled, we must forthwith seek how to quench it: and answereth to those rufflers, who accounted those stout and valiant men, who wreak their anger with the sword. The third remedy is patience, which he proveth to be most necessary for Christians. And lastly, he exhorteth and admonisheth every one carefully and diligently topray unto God, to give him his grace and assistance, that he may follow these rules which he hath set down for the avoiding of Anger.  
THE THIRD BOOK. Against Anger.  
THese two former unbridled affections of the mind, 
The original cause of anger.  whereof we have spoken already; do engender a third disordered passion: and that is anger and wrath: which of all other is most fierce and raging. For this doth not only vex the mind of him in whom it raineth, but it disquieteth those who converse, and associate themselves with him: and that in such sort, that it setteth at variance even such as are dearest friends: as the father and the son, the servant and his master, the wife and her husband: the consideration whereof, aught to move all such as love their own and other men's quietness, carefully to avoid this vexation of the mind, and wisely to consider first of all, the mischiefs that it engendereth, and the evils that produceth it: and finally, the means and remedies to correct and bridle it.  
The most dangerous and perilous mischief, 
1 It extinguisheth the light of reason.  that this choleric and wrathful affection engendereth is, that it clean extinguisheth the light of our natural reason, without the which we can take no order nor counsel, for the managing of our affairs. And therefore it may very fitly be compared to a tyrant, which murdereth the nobility and wise counsellors of that common wealth, which he hath conquered, to the end there may be no man that may oppose himself against his tyranny, or any ways hinder him, that he may not reign as he list. For having deprived us of all counsel and understanding, and, as it were, taken the government of our persons into her own hands, thrusteth us headlong forward in our actions, and driveth us on with great and exceeding violence: as appeareth by many and sundry examples.  
Simeon and Levi, being in a great rage for the ravishment of their sister Dinah, determined (what so ever came of it) to put all the city of Shechem to the sword, without respect or consideration in what danger they put themselves, their children, their brethren, and the whole family of their father, neither yet pitying the innocent people of the city. 
1. Sam. 25.13, 22.  David understanding by his messengers that Nabal had refused to sand him such provision as he demanded for himself and his soldiers, determined in great rage to sack his house, and spoil him of all he had, and to put them to the sword, contrary to all justice, and flat against his wont clemency: for in the administration of his affairs, and toleration of injuries offered by his enemies, he was the most patiented and mild Prince that ever was. But there is no virtue so mighty, which is not vanquished by this distempered affection, if it once entereth and settleth itself in our hearts.  
Theodosius the Emperor, 
Theodoret. 5. book of his ecclesiastical history. 17. chap. Sozom. 7. book. 24. chap.  being advertised that the Thessalonians had slain one of his servants, sent forthwith his soldiers to put the whole city to fire and sword, and in this his wrathful displeasure (without all kind of justice) commanded to slay as well the innocent, as the offender. Who, but for this only fact, was the most prudent and wise governor of all the Roman Emperors.  
These and the like examples, may teach us the nature of this passion, and the force that it hath to master our natural reason; seeing that it hath caused so many excellent personages to commit so barbarous and strange cruelties. And we may learn hereby carefully to beware thereof, seeing that where it beareth the sway, justice and judgement are quickly driven out of the doors.  
Gregory saith, that a patiented man, and he that is slow to anger, is most commonly wise: which is evidently proved in Alexander the great, 
Quint. Curt. Plutarch in his lives.  who in his youth, and so long as he kept himself within the bounds of modesty, and the limits of that virtuous education wherein he had been trained up always, showed himself the most prudent and best advised of all his counsel, though he were excellently furnished with many expert captains, and sundry grave counsellors for matters of estate. But when as (through his great prosperity) he become proud, and pride engendered wrath, impatiency, impudency, and outrage; then began he to fall to drunkenness, and despise the Macedonians, by whose virtue and valiancy he had conquered all Asia, disdaining to be called the son of Philip his father, being a mortal man, and would needs be accounted a god, proceeding on forwards to the murdering of his friends, and committing many other outrages, which afterwards (though too late) brought repentance, which is a thing incident to all rash and hasty persons. The Athenians enacted a law, that their Orators and counsellors in pleading for their clients, should not labour to move the judge to pity or to choler, either in the beginning or end of his speech: meaning hereby that there is nothing that more hindereth the uprightness of our judgement, than such perturbations and troubles of the mind. Which thing julius Caesar likewise declared ro the Senators of Rome, seeing them so passionate, at such time as they were assembled to take counsel for repressing of Catiline, and the rest of the rebels; as also to consult of the punishment of such malefactors as were already in prison, attainted, and convicted of high treason.  
The passions of the mind (saith he) and especially anger of all other, so darkeneth men's understandings, that they can neither see the equity, nor truth of things. Seeing then, we have nothing more excellent than our reason and understanding, which make the sole and only difference between us and bruit beasts, and that they be so spoiled by this choleticke passion, that they will stand us in no stead, shall we not be very careful and circumspect to avoid it?  
Of all other parts of our bodies, 
How careful we aught to be to preserve our reason.  we are most careful to preserve our eyes from hurt, for that they are, as it were, the watchmen for all the rest of our members: and shall we not likewise be vigilant for the preservation of our reason, seeing without it we can neither do, nor speak any thing aright, but are like unto poor travelers wandering in a wilderness, not knowing which way to take, but going forwards at all adventures? was not Poliphemus with his great and monstrous body, in greater misery, after that Ulysses had put out his eye, than he was before? in like manner all wicked men, and especially great and mighty Potentates, for that they are in the view of the whole world, are in most woeful estate, having lost the use of reason, either by ignorance, sloth, or any passion what so ever. We abhor drunkards for that so long as they are drunken, they are without sense and understanding, differing nothing from bruit beasts but in shape and portraiture only. In like manner for the same cause must we fly from this choleric passion, which like a hot and fervent fever so troubleth our minds, that so long as we are possessed therewith, we cannot understand, much less speak anything that savoureth of reason. If voluptuous and sensual pleasure have always (and that most justly) been blamed, for that it transformeth men into beasts: shall not choler likewise be condemned, seeing there is no other difference between them but this; that the one turneth men into swine, and the other into Lions and tigers, & such like savage and cruel beasts.  
There is nothing that we aught more to esteem, 
How greatly we aught to fear anger.  than the Image and similitude of God that is in us, the which consisteth in the knowledge and understanding of our hearts: and contrariwise, there is nothing that aught to fear or dismay us more, than the loss of this knowledge, and the obscuration of this light which we have of our God, through the smoke of these cloudy passions, engendered in our natures, as it were, briars and brambles, through the malediction of sin. And as out of our hearts springeth the fountain of our life, so also from reason proceedeth the spring of honest and virtuous living, which incontinently faileth and perisheth, as soon as the spring decayeth, and therefore it is requisite that we embrace virtue, and seek to live honestly, and that we most carefully provide for the preservation of the health of our reason, eschewing so near as we may, what soever may be hurtful unto it: as all unruly motions of the mind, and choler especially, which is an enemy to patience and all moderate actions what so ever. 
1 Choler extinguisheth all goodness, and first of all the stare of God.   
Seeing then, that anger taketh away the use of reason, we infer thereof that it breedeth the ruin of all virtue, and principally of all piety and fear of God: seeing it provoketh us to blaspheme the name of the Almighty: and withal seeing that it engendereth hatred towards our neighbours, and no man hating them, can pray unto God as he aught, or desire his mercy for the remission of his sins, seeing it is promised with this condition, that we should forgive our enemies their offences. If then the principal parts of true religion, be faith, prayer, the fear and reverence of the name of our God, to all which, this angry humour is a mortal enemy, it must needs be inferred, that if we suffer it once to rest in us, it forthwith draweth us to a contempt and mistrust of God.  
And as this passion is contrary to the service we own unto God, 
2 Charity.  so doth it directly oppose itself against charity, which is due to our neighbours, and by consequent, to all the commandments comprised therein. And if the law be a word of life, and that he which meditateth therein day and night be blessed, are not these unhappy and dangerous passions, which make us so boldly to transgress this law? Choler likewise is an enemy to justice, which cannot be administered but by quiet, moderate, 
3 justice.  and temperate men: and therefore Tully saith, that where brawls are, there laws bear no sway; and Antigonus thus answered one, who made an excellent and eloquent oration before him, in the commendation of justice, at his entry into Asia with a mighty army: art thou so unwise (saith he) to speak of justice to a King, which hath his sword in his hand? Marius likewise that great Captain of Rome, who had been seven times Consul understanding that some blamed him for that he did many things in the wars contrary to the laws and customs of the common wealth, said he could not hear them for the noise & clattering of the weapons: signifying hereby, 
4 Modesty.  that where wrath and anger reigneth, there is neither equity nor justice. It likewise overthroweth all modesty which is the first virtue a christian aught to learn in the school of Christ jesus, & the badge and token to know a regenerate child, and him in whom the spirit of God inhabiteth.  
In like manner it destroyeth patience, 
5 Patience and humility.  which is a virtue most necessary for all Christians to retain them in that hope they have in God: whereto they aught likewise to lean in their assaults and temptations, lest they stumble and fall. Likewise it robbeth us of humility, which should so mortify and bridle our affections, that we be not moved at anything that may befall us.  
It expelleth the tranquillity and peace of the mind, 
6 Peace and the joy of the mind.  which Christ jesus brought us at his coming into the world, and left us at his departure as the most precious thing he had: as also that spiritual joy and consolation, which enlighteneth that darkness which ordinalie afflicteth a CHRISTIAN man, and many other relics of sin, the pricks and stings whereof he often feeleth after his regeneration.  
It taketh away also that magnanimity and courage, 
7 Magnanimity.  which doth not only consist in the resisting of the assaults and alarms of foreign enemies, but also in the beating down of those rebellious motions which would rise up within us, if they were not bridled and kept in awe by reason.  
In like manner it taketh away that facility from us, 
8 Affability.  which should make us so affable unto all men, that none should fear to converse with us, or should not be grieved to forsake us.  
Moreover it bereaveth us of all compassion, 
9 Compassion  which we should use towards our neighbours to comfort them, and to be grieved with them in their afflictions, to support them in their infirmities, to withdraw them for their errors, and to be sorry for those sins which may happen either to body or soul.  
And it taketh away gravity, 
10 Gravity.  which is most unpleasant, being accompanied with choler, and so maketh us fit, either to instruct or correct such as are under us, who must be taught their duties friendelie, and exhorted to well doing, rather by reason then by rage.  
And in a word, 
3 Choler is the cause of the confusions and troubles in the world.  there is nothing more contrary to that society and humanity, which should be among men, than this passion. For it is as the root and spring of the greatest part of the tumults, wars, partake, brabbles, murders, and desolations that are in the world. For how many mortal and deadly battles have there been for small trifles? what troubles in the law? what falling out among most dear friends? what enmity and heartburning hath this unruly affection bred? the gentleman to revenge himself and wreak his anger, selleth or giveth away his lands, and often hazardeth his honour, his life, and liberty. The merchant leaveth his trade, the husbandman selleth plough and cattle, the artificer his tools, and all to maintain his suit against his enemy, and to satisfy his own angry mind. And the case is so much the more lamentable, for that such men are accounted virtuous and of great courage; as though Moses, David, and Christ himself, were less virtuous than these men, or as though there were not greater commendation in bearing wrong, then in an obstinate desire of revenge. And it is not sufficient for us to love this vice, but we must needs give it a good and virtuous name. Is not Esay his prophecy verified in us, that we call evil good, and good evil? for we live in those times when as this fault is but too common; for verity among most men is not regarded, and lies and fables are received as unfallible truths. Superstition is adored in the greatest part of the world, and true religion accounted as a late invention of new upstart wits. And to come near to our purpose, mild and gentle behaviour is accounted fainthearted cowardliness, and a revenging mind is honoured with the commendation of a heroical and noble spirit. And if this were the error of the common sort, it might be more patiently borne withal: but the better sort (which is an exceeding shame) or to speak more fitly, a desperate impudency, do approve it by their consent. For if a man will endure the lie to be given him, as fearing the commandment of God, which forbiddeth revenge, & therefore committeth his cause unto him, he is strait noted with the brand of infamy. If he be a soldier, he is strait disgraced and thrust out as a cowardly beast, and one of no stomach or valour, though in deed there be none more valiant, than such as can vanquish their own affections, seeing they be the most dangerous enemies we have, and so accustomed to overrule us, that they are almost continually our masters. I can but wonder that among such as carry the reputation of wise men, there should be any that would judge the revenge of every wrong, to be a noble and an heroical action. For this is as if one should commend the diseases of our bodies, or the brakes and thistles in our grounds. 
Sundry similitudes against revenge.  But the perturbations of the mind are so much the more dangerous, by how much the remedies of them are more difficult. Would we not accounted him a mad and furious man, that would set fire on his own house? and what shall we then think of him, that setteth his own heart on fire, and burneth himself? S. Augustine saith, that as vinegar spoileth the vessel wherein it is kept, so doth choler mar him in whom it aboundeth.  
First of all it troubleth his mind, 
4 Choler disfigureth body and soul.  and confoundeth all his thoughts: next to this, it maketh him stammer in his speech, sometime speaking aloud, sometime low, with such hacking and chopping of words, as his furious rage will not suffer him to be understood: likewise it altereth and changeth his countenance, it maketh him frown, and his eyes flame in his head, rolling up and down without ceasing, he biteth his lips, he blusheth, he waxeth pale, he striketh with his hand, he pulleth his garments, and turneth his hat sometime on this side, sometime on that side, he goeth apace and forthwith standeth still, and stampeth against the ground, everything displeaseth, every thing offendeth; he goeth and cometh, and maketh as many countenances, as doth the parasite on the stage: but there is difference, for the one is pleasant and gamesome; the other as froward and troublesome: 
Matth. 2.16. Nom. 22.27, 29. Plutarch in his treatise of anger. Sophocles in his tragedy of Ajax.  these men chafe at all they meet, without why or wherefore. Herod in his anger murdered the young infants; Balaam smote his ass, and wished a sword to kill her. Xerxes' threatened sea and land. Ajax took his sword to fight with a flock of sheep.  
And whom will they spare, when as they will not stick to fret and fume against God, the time, and themselves, pulling themselves by the beards, who have not hurt them, like unto dogs which bite at the stone that is thrown at them, having no power to hurt any thing else? They smite every one they meet, and spare none, and there is no man which is not utterly spoiled by this passion. Every one abhorreth a wrangling and contentious person; every one looketh carefully to fire, for fear of harm: and shall we not take heed of this choleric passion, which is as dangerous as a flaming fire, wasting and consuming what so so ever it toucheth, and can not be quenched but with great difficulty, being once but a little kindled.  
And if so be the ruins and desolations of beautiful and wealthy cities, the destroying of countries, 
9 Choler is as it were the bellows wherewith Satan bloweth up so many mischiefs  the death of good men, the breach of law and justice, the disorder and confusion of all things be most pitiful and lamentable mischiefs: what shall we think of the cause of all these? All our concupiscences & lusts are as snares for the devil to catch us, & there is none of them more fit than Choler for to accomplish devilish devises, that is, to sow discord, murders, and slanders of the truth, and it is evident that tyrants and heretics which have been the pillars of the synagogue of Satan, and his viceroys in his empire, have always been very choleric persons, peevish, froward, self-willed, and sworn enemies to all peace and quietness. Wherhfore, 
jam. 3.13.  if (following the counsel of Saint james) we will not suffer this humour to devil in us, we must walk in meekness and gentleness. For as the Devil is contrary to light being the prince of Darkness, and opposeth himself unto the truth being the father of lies: so is patience and meekness contrario unto him, being the spirit of dissension and revenge.  
We abhor savage and cruel beasts being afraid of their horns, hooves, and teeth: 
6 It maketh us worse than wild beasts and turneth men into devils.  and there is nothing more fearful to behold then a furious choleric man, when he hath his harness on his back, his sword in his hand, his dagger by his side, his arqebus on his shoulder, who if he were borne so, as he afterward maketh himself, he were the strangest and most terrible monster of all the world. Aught we not then to eschew this monstrous passion, which doth not only transform us into beasts, as Circe's did Ulysses companions, but also turneth us into devils? The Spirit of GOD which hath regenerated us, hath likewise tamed us, and of wolves hath made us sheep: contrariwise Anger reduceth us to our old estate, and of sheep maketh us wolves. Our principal scope, and the end of all our actions and counsels should tend to the profit and benefit of our neighbours: but Choler and immoderate anger tendeth wholly to their destruction.  
If then our actions be measured by their end, it is impossible but that whatsoever we speak or do in choler, should be out of order; seeing it maketh us decline and wander from a good end. A Christian therefore aught not to be irksome or troublesome, but pleasant and acceptable; so applying himself to the humours of such as he converseth with, that his words and actions may not give any just cause of offence; otherwise he shall never know how to instruct the ignorant, correct the offender, comfort the comfortless, or profit his brother in any small measure. For whatsoever proceedeth from a froward man is very bitter and unpleasant, and as it were sweet meat mingled with bitter gall. Wherhfore if we desire to show effectually that we are not borne for ourselves only, but likewise for the benefit of our neighbours, we must strive to be modest and humble minded, using all courteous and mild behaviour, which is more forcible to persuade, than all the rigorous proceeding that may be invented. In a word, we must imitate our good God, with whom (as David saith) is both mercy and forgiveness.  
It is reported that the Sun and the wind standing at variance which of their forces were greatest, 
A pretty fable showing that meekness is more available than churlishness.  were in conclusion both contented to try their might upon a poor wayfairing man, and having agreed, that he should be accounted most puissant, which could first take away this travelers cloak; the wind began to puff and blow in most raging manner, bearing down trees, houses, and Churches, but the poor man holding his cloak with his hands, turning his back to the wind, kept his garment in spite of these raging blasts: which when the Sun perceived, assayed an other way to win the victory, and heating the man by little & little with his hot beams, so warmed this traveller, that by reason of his great sweeting he was content to lay aside his cloak. This is a feigned tale. And yet under this, the old writers would teach us thus much; that the best means to persuade men is to be mild, 
Plutarch in his treatise of anger.  gentle, and courteous. Plato seeing the great austerity of Xenocrates, did often exhort him in the presence of his other scholars to do sacrifice to the Graces, to the end they would grant him a more mild and cheerful countenance, fearing that his knowledge should be altogether unprofitable, unless his severity were mixed with some moderate mildesse.  
If then too much austerity doth so hinder us from bettering and profiting other men by any knowledge that we have: what shall we say of this wayward and froward affection which wholly disgraceth all our actions, and as it were, quite spoileth the complexion of all those goodly and laudable virtues that are in us? for neither wisdom in counseling, eloquence in persuading, nor zeal in reproving, can please the humour of the hearer, when as they are served with such angry sauce. If therefore we will have them pleasant, and fit for the edification of our neighbours, we must feason them with sweet and pleasant behaviour? and how should wrath be acceptable in any man, seeing in God himself it is most fearful? Is not David greatly afraid thereof when as he thus prayeth: OH Lord, 
Psal. 6.1.38.1.  rebuke me not in thine anger, neither chastise me in thy wrath. And yet the anger and wrath of God is always just, and there are no affections in him, that may turn him either to the right hand or to the left, as are in men, who are never angry for the most part, but are violently carried by affection, without reason or regard. If then the anger of God be so fearful, though it be most just and reasonable, how much more is ours to be avoided, which is always corrupted and soured with the leavin of some corrupt affection?  
We hate and abhor tyranny, 
8 Choler is a most cruel tyrant.  as the most mischievous and dangerous evil that may be; and contrariwise, we so exceedingly love and esteem liberty, that infinite thousands of men have hazarded their lives, goods, wives and children, to attain and preserve it. Which if it be true, why do we not as carefully fly all these immoderate passions, and especially this, which tormenteth and crucifieth us more than all the rest? for we have neither counsel, affection, word, power, or part about us, which it doth not imprison, and all to make us wholly subject to her inordinate desires. There are many tyrants which use cunning reasons and coulerable persuasions, to gain that they would have of their subjects, before they deal violently with them; but this tyrant never useth other argument to persuade, but force and violence.  
This choler is as a mighty tempest, breaking the mast and stern of our lives, 
9 It is the greatest mischief of all other. For that there is a contrariety between the works of god and it.  leaving nothing to guide us aright, and as it were a violent flood that beareth away all that withstandeth it. It is as a mighty thunder, a flaming fire, a double cannon, and in a word, as fit a thing as the Devil could invent since the creation of man, to bring all things to confusion. If there were two beginnings of things, as Manes the chief of the Manechites have affirmed, the one good, the other evil, this might well be the second. For this is the principal cause of all disorder and confusion in the world, and a very Antithesis or repugnancy to every good thing, as may easily appear by a comparison of the effects.  
The property and nature of GOD is to created and preserve: the nature of wrath is to spoil and destroy. The one gathereth together, the other scattereth abroad: the one comforteth, the other threateneth: the one healeth, the other hurteth: the one saveth, the other slayeth: and to be short, there is as much difference between them, as is between a cruel wolf and a careful shepherd. Whereof it must needs follow, that if we love God entirely as the Autour of our lives, and of all whatsoever is requisite for the preservation of them, we must needs detest Choler, as the greatest enemy and principal cause of most of these mischiefs that may shorten our days, and make them irksome unto us.  
All these passions and perturbations of the mind, as ambition, Covetousness, pleasure, and choler, are very unpleasant unto us in another man, and we care not how little we converse with such as we know are infected with them. Why do they not then displease us as much in ourselves? For as for Poverty and corporal diseases, we fear them more in ourselves then in our neighbours: but contrariwise the imperfections and perturbations of the spirit, are more odious in them then in ourselves. If we have but one child, we are loathe he should be governed by a fool, nor willingly would we commit our carts to be driven by an ass-head, for fear he should overthrew them; & shall we not consider that when we suffer ourselves to be transported by choler, we commit ourselves as it were to be ruled by a furious person. And (as Saint Basill saith) we seem as though we were troubled with a breeze, and delight to be galloping up and down we know not whither. Hypocrates saith, that the disease is dangerous which changeth the countenance. What shall we then say of that which maketh such a Metamorphosis of the whole body?  
Some may say that all Choler is not alike, 
11 The more secret that anger is, the more dangerous it is.  and that wise men canso cunningly dissemble their anger, that it is a difficult matter to perceive it; this is true. But though it be covered, it is not quenched, no more than the fire that is raked up in the ashes; but contrariwise, it is so much the more dangerous, and like unto a disease that is secret in the body; for if it be retained there a while, it hatcheth hatred, which by little and little so converteth itself into his substance, as in short time it becometh unseparable from his nature. 
Ephes. 4.26.  And therefore Saint Paul exhorteth us not to let the Sun set upon our anger. When as our enemy invadeth us we seek to repulse him by all means possible, lest he should set footing in our territories and nestle too near us; and if he be entered, we are careful so to impeach him, that he fortify not himself. In like manner we must make such bulwarks about our hearts, that Choler may no way enter: 
12 Because the tongue is a dangerous instrument in anger, be setteth this down as a principle, that we being bound to glorify god both in heart and word aught so much the more carefully to consider those faults that anger causeth us to commit by our words.  but if it happen that it once entereth, and lieth secretly in the corners of our breasts, and that it surprise us on the sudden, or maketh way by force, we must forthwith device all the ways we can to expel it as soon as we may. If we have eaten poison, we seek forthwith to vomit it up again with all speed, and if we be fallen into any disease, we use all the means we can to provide a remedy: shall we not likewise if we feel any unruly motions of choler, and the fiery flames thereof to be once kindled in our hearts, be as careful to cool them, as we would be to quench the fire on our houses?  
The Christian man after his regeneration aught to betake himself wholly to the service of God, to glorify him both in body and mind, so much as is possible. Our soul must continually praise him with all the power it hath, and our body with all the parts thereof, especially our tongues and mouths aught to be principal instruments particularly, as it were consecrated and dedicated to the honour of God, whose goodness we aught to commend without ceasing, and extol his Name aloud, as it were, with a trumpet: nothing aught to proceed out of them but that which is holy and precious. For they are, as it were, the gates of Christian men's hearts, which are the Temples and treasures of God. And therefore David showeth us what is the duty and office of a regenerate man in these words. Let the words of my mouth, 
Psal. 19.14.  and the meditation of my heart be acceptable in thy sight. By this and many other places we may gather, that the principal use of our tongues consisteth in prayer and thanksgiving to GOD: and next to this, in instructing, in comforting, in confirming, and reproving our neighbours in all good manner that we may. Plutarch reporteth, that Themistocles did cut off the head of a certain Graecian, who was sent of Embassage from the great King of Persia, for that he had taught the Barbarians his native tongue, which might be perverted to the harm of his country.  
What punishment then doth he deserve, who being regenerated by the grace of God and made a new creature, (and therefore aught to honour him, and live according to his word, showing all obedience both with heart and body) giveth his tongue (which the Holy Ghost should have, to make him sing out the praises of God his Father) to serve the Devil, in blaspheming, lying, slandering, reviling, scoffing, and such like things, whereto our anger provoketh us? This only reason aught to remove all the gall and bitterness out of our stomachs. For what is there that we aught to be so careful of, as of the most noble and excellent part that is in us, and that which GOD principally requireth of us? whereby shall men better know that we are Christians, then if we be zealous of Christ's truth? Are not these the very true badges and tokens of Christianity, to speak of heaven and heavenly things? and as Christ saith, to bless those who curse us, and always to speak of the praises of our God? to meditate of him, and of his law, and to set such a watch before our mouths, that no vile or filthy thing proceed out of them, but such things as may tend to the glory of God, and edification of others as time and occasion serveth.  
David setting out in his own person the duty of a good man in this point, 
Examples of godly men, & such as have been sober in words. Psal. 39  saith, I thought I will take heed to my ways that I sin not with my tongue, I will keep my mouth bridled while the wicked is in my sight. It is certain that nothing so evidently discovereth the thoughts of the heart, as the words of the mouth. And therefore by them we are either justified or condemned. 
Plutarch in his life.  Themistocles in his banishment being with the King of Persia, would never speak his opinion in the privy counsel, (whereto he was often admitted by reason of his great wisdom and long experience, both in matters of war and peace) before he had perfectly learned the language of the country, saying that the thoughts and cogitations of a man's heart are like unto arrace clotheses folded up together, whose pictures we can not discern, but as we are told by word of mouth. Socrates therefore thus answered a woman who brought her child unto him to know his opinion of her sons towardness: let me hear (saith he) the child speak: giving us thereby to understand, that the word is the very picture and representation of our thought, and that there is no better means then this to know the very nature of the heart, and the conditions of men, which hereby are tried as metal is tried in the furnace.  
What shall we then say or judge of a choleric man, 
Choler maketh us to be condemned before God and man. Matth. 5.22  under whose tongue lurketh the poison of asps, and from whose mouth as out of a grave proceedeth continually a most filthy and stinking savour. If he who in anger calleth his brother fool, deserveth condemnation (as Christ himself teacheth) what then deserve these froward sort of men, whose mouths are full of bitterness and cursed speaking? The tongue (saith S. james) is but a little member, but it hath a great power. 
Chap. 3.5, 6.  It is a fire and a world of wickedness: It defileth the whole body, & setteth on fire the course of nature: it can not be tamed: It is an unruly evil & full of deadly poison. All which we must understand to be true, when as the tongue is evil governed; for if it once pleaseth God to rule and direct it by his spirit, there is no member more apt to serve him. But it is a very difficult matter for all men, and wholly impossible for such as are enraged with fury and choler, so to bridle it, as it passeth not his bounds. It is reported in the Tripartite history, that one confessed at his death, that with 37. years study he could never learn the first verse of the 39 Psalm, where David saith, that he will take heed that he offend not with his tongue, giving us hereby to understand, what a difficult matter it is to attain to this virtue. 
Plutarch in his treatise of too much speaking.  Zenon likewise thinking nothing more excellent or more commendable than silence, thus answered the Ambassadors of Persia, who demanded what report they would make of him at their return into their own country, for that they had not heard him speak all supper while, nothing (saith he) but this, that you have seen an old Athenian keep silence at a great feast, teaching us hereby that it is no less difficulty wisely to keep silence, then to speak advisedly, and to attain the one, we must at chieve the other.  
Choler knoweth not how to be silent, 
14 Choleric men run headlong into all kind of mischief. judg. 9  but is very rash and heady in every thing, whereby it happeneth that these hasty headed persons run often into such danger as they never get out. Abimelech being Captain of the Israelites, having overcome the Sichemites laid siege unto Tebez which he took; and seeing a great part of his enemies had saved themselves in a castle within the city, in a great rage ran thither to besiege it, and coming very unadvisedly too near the gate to set it on fire, was most dishonourably wounded by a woman, who cast a piece of a millstone upon his head, and fearing it should be reported that a woman had slain him, caused his page to thrust him through with his sword, who might have saved himself and vanquished his enemies, if (with moderating his wrath) he had stayed a while, and left them to necessity, which would soon have compelled them to tender themselves to his mercy. 
1. Mac. 6.43.  Eleazar the brother of judas Macchabeus, in the battle which was fought between the jews and Antiochus Eupator, perceiving that one of the Elephants was armed with royal harness, and more excellent than all the other beasts, supposing that the King should be upon him, in which conceit of his, and being violently carried forward with a desire of an immortal name, ran boldly unto him through the midst of the host, slaying on both sides till he came to the Elephant's feet, and then getting under him killed him with his dagger, but the Elephant fell down upon him, and there he died, which was the loss of a most goodly and glorious victory they might have attained, if their general in a rage had not wilfully cast away himself. 
2. Sam. 16.5.  Shimei perceiving in what great danger David was, when Absalon and the people conspired against him, seeing him flee away in great fear and disorder, thinking him to be utterly cast down, discovered his mortal hatred long before concealed in his heart, and to increase the anguish of his mind, pursued him all along the mountain of Bahurim with cursed speeches, throwing stones and dust at him, as being not able otherwise to vex him. But when as news came that God had given David a great victory against his enemies, and that he was returned with the lords and great men of his court; then Shimei remembering his great offence, and the punishment due for the same, imagined how to purchase his pardon, and thinking this to be the best means, went and humbled himself before the King, confessing his fault, and craving pardon: which the King granted until the day of his death, and then charged his son Solomon that he should not suffer the grey head of Shimei to go down to the grave in peace: not to the intent he would be revenged, but to show the judgement of God to be ready to fall upon all those, who in a rage do offer injury and violence unto other men.  
Plentiful are the examples in profane histories, 
Sundry examples out of profane histories. Plutarch in the life of Alexander.  to prove the manifold dangers that men have thrown themselves into, by reason of their headiness. Clitus and Calisthenes were the occasion of their own destruction, for that they had been overbold in reproving Alexander: whereas by modest and humble admonition they might have reclaimed him, saved themselves, and gotten the grace and favour of their lord and master. 
Plutarch in the life of Fab. Max.  C. Flaminius and M. Marcellus, two Consuls of Rome, both valiant and hardy soldiers, were notwithstanding in the end both surprised and overthrown by Hannibal, by reason of their overmuch forwardness and making too hasty trial of their fortune. Whereas contrariwise Fabius Maximus, being a more sober and temperate captain, never enterprised any thing but with great advisedness, and with such deliberation considered of the circumstances of each thing, that Hannibal could never entrap him in his ambushes, though he placed them never so cunningly. 
Plutarch in his treatise of the difference of a flatterer and a friend.  When Hieron King of Sicily had murdered certain of his friends, and the report thereof ran through the country, Epicharmus who understood the matter, within a while after was bidden to supper with the King, and by reason of his abundance of choler he could not dissemble, but cried out as soon as he saw the King, and reproved him for his infidelity and horrible murder which he had committed, saying: Why didst thou not call me to the sacrifice thou madest of thy friends? Which was the cause that he lost his own life also, and by this means made the tyrant more fierce and cruel than he was before.  
Plutarch also reporteth, that when Dionysius the tyrant asked the wise men of his court, which copper was the best, Antiphon answered very readily, that in his opinion that was the most excellent, whereof the Athenians had made the pictures of the two tyrants, Harmodius and Aristogiton. This was a quick answer and spoken in anger, which notwithstanding so stuck in the mind of the tyrant, that he could never be appeased but with the life of him that uttered it. Which verefieth the saying of Quintilian, concerning these bitter and choleric natures, that they had rather lose their lives, than a bitter gird.  
The Philosopher Zenon being desired by the same man, to give him in marriage his two fair daughters; answered, that he had rather see them both dead, then matched with a tyrant: whereupon it ensued within a while after, he being moved with the refusal, and thinking himself injured in no small measure, commanded to kill them both, and to carry their bodies into their father house, to teach him to be more temperate in his words, considering what mischief may happen to a choleric man, and the danger that ensueth of a word spoken at all adventures.  
Tully himself, 
Plutarch in his life.  who by his wisdom and prudent government had saved Rome from the greatest danger that ever it was in, was notwithstanding his own destruction, for that he could not dissemble his anger, but would needs make trial of his eloquence, in assaying how rhetorically he could handle his tongue, in making of invectives against his enemies, and especially against Antony; who in revenge, cut off his tongue and hands, wherewith he had written his railing Orations.  
Enguerrand de Marigny, who had ruled Philip the fair, 
Examples out of French histories.  King of France, and governed all the whole realm as he listed, so long as the said King lived; after his decease, being demanded what was become of a certain sum of money, which was miss, answered he had delivered it to Philip of Valois, the late King's brother, which the young Prince denying, told him he lied: Enguerrand being a proud and choleric man, not respecting the greatness of the person to whom he spoke, told him that it was he that lied: which word so stuck in the stomach of this great Prince, that from that time forward he conspired his death, and never left him till he caused him to be hanged at Mountfanconn. A most notable example to make us remember into what danger anger draweth us, when as we will needs discharge our stomachs against great states, who cannot abide to be braved with words.  
The Earl of S. Paul, 
The Earl of S. Paul  Constable of France under Lewes the xj. (as Philip de Comins reporteth) was the sooner brought to his end, being apprehended by the King who beheaded him at Paris, for that in his anger he had given the lie to a gentleman of the Duke of Burgundy's house, for the which cause the said gentleman never left him, till he had delivered him into the King's hands.  
The Duke of Nemours (whose memory deserveth to be sounded with the trump of eternity, 
The Duke of Nemours.  after he had gained the notable victories, and beaten down the pride of the spaniards at the battle of Ravenna, who were thought to be invincible) was miserably slain to the great and irreparable damage of the French, who by his death lost the fruit of so goodly a victory, for that he followed too hotly such as fled from the battle, leaving behind him an immortal fame of his valiancy, and withal an excellent admonition to all Generals, to carry themselves wisely and moderately, as well in prosperity as adversity.  
Likewise Asahel (as is mentioned in the second book of Samuel) was slain after the victory, 
Asahel.  for that he followed the enemy too hotly: which thing Lycurgus did expressly forbidden the Lacedæmonians. Showing thereby that not only in other matters, but also in warlike affairs, the surest and safest way was, to be ruled rather by reason, which is cool and moderate, then by a flaming and furious passion: which hath been the occasion of the overthrow of mighty armies, as those of the Romans, which the Consul Terentius had the leading of against Hannibal at Cannae. 
Terentius.  Which thing hath in like manner destroyed most noble and ancient houses in Italy, as appeareth by those factious dissensions of the Guelphs and Gibelins, 
Guelphs and Gibelins.  who massacred one an other by hundreds and by thousands, without any other occasion then being moved thereto by this furious and obstinate rage, which the devil had filled them with, by the permission of God, who had given them over unto him, to the end to punish those vile and horrible sins, wherewith their country was polluted.  
Who can remember all the great and beautiful houses, 
15 Choler the destruction of all things. Examples. 1. Abimelech judg. 9.45.  the fair and stately cities, the rich and fertile countries which have been overthrown and turned topseturve, with this cursed and abominable affection? Abimelech in his wrath having razed the city Sichem, was not content therewith, but would sow salt in all the territories thereof, to the end to make it unfruitful for ever. 
2 Those of Socoth, & Phanuel. jud. 8.16, 17.3. The city of milan destroyed by the Emperor Frederick.  Gedeon handled the inhabitants of Socoth and Phanuel, almost after the same manner: for that they refused to give him and his army bread, when he pursued Zeba and Zalmunna. In the time of the Emperor Frederick Barbarossa the city of milan was wholly destroyed, and pitifully consumed by fire, for that some of the citizens in despite of the Imperial majesty, had caused the Empress to ride upon an old moil, with her face toward the tail, which she held in her hand in stead of a bridle, carrying her through the streets with great scorn of the beholders, using withal many insolent and outrageous words. Which they paid for afterward with the destruction of their whole City.  
The inhabitants of the town of Dinan (which is a village situated upon the river of Mouse, 
4 Dinan destroyed by the Duke of Burgundy.  and under the jurisdiction of the Bishop of Liege, transported with a deadly and mortal hatred they bore towards the Duke, made a picture as like him as was possible, dressed and adorned with his arms, and carried it to Bovines which was not far off, where in derision of the foresaid Prince, they drew it through a most filthy and stinking ditch: and then laying it upon a bank, said to those of Bovines with great bitterness of heart; Behold the throne of your drunken Duke. Some of the wiser and more temperate sort, being greatly displeased herewith, foreseeing the great mischief that might ensue, if they were not reconciled to the Duke, wrote unto them in most loving manner, to exhort them thereto. But they being overcome with choler and extreme hatred, contrary to all equity and reason, killed the messenger, a thing not heard of among the most barbarous nations of the earth. Nay they proceeded farther, for the citizens of Bovines considering that by reason of their neighbourhood, the mischiefs and calamities of war might fortune likewise to reach to their city, persisted still in soliciting of them: and to this end, sent a little child unto them with letters full of amiable and friendly persuasions, to induce them to reconcile themselves to the Duke; but they took the infant and like Lions and wolves enraged with fury, tare him in pieces. Whereby we may evidently see, that the nature of this passion is to make men voided of all humanity, and to make them mount, as it were, by degrees, from cruelty to cruelty, till they come to the height of all impiety, and that God seeing the fullness of their sin, might make the blood they have shed to be powered on their heads. Which thing happened to those poor men of Dinan, for the Duke caused them to be thrown by couples into the river, then razed and spoiled their city, 
5 The inhabitants of Arras destroyed by the King of France.  that within three days after it was so defaced, that a man could hardly say, that this was Dinan.  
The condition and estate of those of Arras, was not much better, who were besieged by King Lewes, for that during the siege some choleric and hasty persons among them, in despite and mockage of the French men, hanged their arms upon a pair of gallows over the walls, where at the King, the Princes, and the whole army took such indignation, that after the taking of the city and the execution of the principal rebels, they razed the walls thereof, drove out the inhabitants, who were hanged in every corner of the land as rogues and runagates.  
And hath not the like happened to the city of Bordeaux in ourage, 
6 Bordeaux.  for murdering the King's Lieutenant? was it not sacked by the garrisons that were sent thither, their privileges and charters canceled, their goods confiscate, their liberties spoiled, and their fidelity always after greatly suspected? And it was a happy turn for them, that the King was more moderate in punishing, than they were in offending. For there have been great and mighty cities sacked and spoiled for lesser offences than this, 
7 Alexandria.  as Alexandria, where the Emperor Caracalla caused the youth of the city to be cut in pieces, for that some of them had spoken evil of his complexion and portraiture of body.  
How often hath the city of Gaunt been destroyed, 
8 Gaunt.  by reason of the hasty and froward conditions of some (by whom the rest of the common sort who do not consider things to come, and little or nothing that which is present, and therefore are easily drawn after) under pretext and colour of a kind of zeal they have to the common wealth, and a desire to defend the liberties and privileges of their country, opposing themselves against the disordinate and unbridled affections of their Princes, though in deed the authors of these rebellious tumults were stirred thereunto, through an ambitious desire of rule, and by this means would have brought in a far more insupportable tyranny, then that they before rejected? One james and Philip de Arteville two artificers, were the cause of the destruction of above 200000, as Frossart reporteth, which thing as also many other of like sort aught diligently to be observed, to the end we may learn thereby to eschew this dangerous & dreadful passion: and may labour to possess quiet and peaceable minds, considering the mischiefs that ensue of these tumultuous and troublesome motions.  
The second meditations of a man's heart, 
16 Choler will not suffer a man wisely to consider of that he hath to do, nor will not suffer him to follow any good counsel.  (according to the old greek proverb) are always the best and the soundest. For time doth not ripen the fruits of the earth alone, but likewise our counsels and cogitations: and therefore as the fruit is long on the tree before it can be gathered, so must our deliberations and counsels be in our minds, before they be uttered. Otherwise we must think of them, as of the youngling that is borne before the time: and such are the counsels usually of a hasty headed man, and therefore David saith, 
Psalm 7.  that such an one traveleth with wickedness, conceiveth mischief, and bringeth forth a lie. And that which is worst of all, they can neither take good counsel of themselves during the heat of this fiery passion, nor yet receive any at other men's hands, for choler is like a wind in the body. It puffeth up a man and maketh him so proud and arrogant, that he thinketh no devise so good as his own. He is like unto those who seeing their houses on fire, understand not what is said unto them, by reason of the noise about them, and the troublesome cogitations of their own minds. Wherhfore S. Basil compareth these angry and peevish persons to sottish drunkards, for that both of them being voided of reason, are not capable of any good instruction. Speak unto them gently, they do not regard it: reprove them roughly, they are the more exasperated and become more wilful. Which wise men in former ages wisely observed, and therefore willed to let them alone, until their fury was overpassed. For as many medicines do little profit, if they be not applied after the fit be ended, so can we not comprehend any reason, if with these tumultuous and troublesome motions our minds be molested and vexed.  
Now let us consider what a fearful thing it is, 
The intolerable mischief of anger.  that we cannot take good counsel when it is given us. For it is as if a man were ready to die for meat, & yet could not eat. And we may evidently see that this abundance of choler doth not only bereave us of our own understanding and counsel, but it will not suffer us to take that which is offered us by others; and so closeth our eyes and stoppeth our ears, that we can neither see nor hear that which is profitable for us. These things being well considered, every man aught carefully to take heed and study diligently to be sober & quietly minded, & especially princes & all other great lords, whose wrath and anger is so much the more dangerous, by how much it is more mighty and more powerful, than the fury of other men.  
It is a dangerous mischief, 
Who those are that aught to be most careful to avoid this passion.  saith an ancient Graecian, when as a man that may do what he will, will needs do that which is nought. For the will & desire of man is like a sovereign queen, which will be served and obeyed of all the parts of a man's body, and will omit nothing that can be invented, to satisfy her lusts and like. What lamentable mischief than will it breed, if a Prince, who with the word of his mouth, ruleth his subjects as pleaseth him, disposeth of their goods, liberties, honours, and lives as he listeth, without let or contradiction, what lamentable mischief (say I) will it breed, if such an one be passionate and distempered with choler. 
Plutarch.  The Planets, saith Plutarch, have their motions so much the slower, by how much the more they are elevated in their spheres. In like manner, the greater and more eminent the authority and dignity of the Prince is, the more sober and temperate should be his affections. And in deed there is nothing that so beautifieth and adorneth authority, as mercy and clemency.  
Tytus the Roman Emperor, being admonished by his friends that it was a dishonour unto him, to promise' to every man so lightly that demanded any thing of him, without considering first of the demand, and afterward of the means he had to accomplish his promise, made an answer worthy of everlasting commendation; and that was this: That no man aught to be admitted to the presence of the Prince, and sent away unsatisfied, no more then from the presence of God, in the contemplation of whose goodness consisteth all joy and comfort. For there is nothing wherein he aught more to resemble God. For God is full of mercy, patience, and long suffering, and ready to hear all that call upon him faithfully; yea and that, when as we have most grievously offended him. And if he chastise us at any time, it is done with great mercy and clemency. For though he be angry yet he never forgetteth his mercy: 
Mercy a most notable virtue in a prince.  so likewise aught Princes to do, who represent God's person upon earth, and are here as visible gods, to be gracious and pitiful.  
He must neither have gall nor sting, but be like herein to the master Be, considering that (as the wise man saith) there is no stronger bulwark to defend his throne, and to maintain his authority, than justice and clemency. For it was never seen, that subjects were so long kept in awe by rigorous and cruel handling, as by mild and gentle dealing, which have always gotten the hearts of the people. And by this means wise and prudent princes have made all their subjects a most strong guard to keep their bodies. Yea, the very Tyrannous themselves have thought this to be the only safe and sure way to live in peace and security. 
2 book of piety.  For Seneea reporteth that Nero refused to sign the sentence of death, which the Senate had given against a notorious offender, and that thrice together, and at last seeing himself so instantly urged thereto, to the end he would be thought a merciful and pitiful prince, wished he had never learned to writ: knowing full well, that clemency is the principal virtue which maketh a king to be loved and honoured: and if they have any vices and imperfections, by this means they are in a manner hidden and nothing at all perceived, or at the lest more easily borne withal, 
2 book of Sam. Plutarch in his lives.  as we may easily see in the examples of David and Caesar: for under this cloak, the murder of the one, and the ambitious desire of the other was so covered, that notwithstanding both these faults, they were accounted the most merciful and gracious princes that ever were. julian the Apostata played the same part: 
Zozom. lib. 5. cap. 14, 15, 16.  for to the intenthee would not be counted a persecuting tyrant, he dealt more cunningly than his predecessors, who had no more pity of Christians, than butchers have of their beasts. 
Ammian. Marcelline. Zosymus, & others.  But though he had as devilish a stomach as the rest, yet he went closely and craftily to work, showing a kind of mercy and clemency: by which means he so disguised his cruelty, that among many writers he is placed in the rank of mild and moderate princes.  
When as Athenodorus that great Philosopher and master to Augustus Cesar would needs take his leave of the Court, 
Notable instructions to princes against choler  and bid the Emperor adieu, to the end he might spend the rest of his days in quietness (for that by reason of his extreme age he could no longer endure the labours and travels of the Court) the Emperor desired him that before his departure, he would sot him down some short and compendious rules, such as ho thought might be profitable for him in the government of his Empire. To which request Athenodorus answered in this manner, Doc nothing when you are angry, and if it happen at any time that you be moved, determine of nothing before you have said the Greek Alphabet on your finger's ends, and by that time reason shall be able to teach you what to do. Whereby we are admonished, that temperance is the most excellent virtue of all others. Pericles in like manner being ready to die, hearing his friends that were about him, speak of his worthy and memorable acts, some remembering his notable victories and great spoils gotten of his enemies, others his prudence and dexterity in managing the affairs of the common wealth, some his eloquence in persuading or dissuading whatsoever he liked, others his magnifical & sumptuous buildings, the wise & discrete government of his house, others also commending otherthings: What? (saith he) and say you nothing of this, that Inever caused any man to wear any mourning garment by my means? giving us thereby to understand, that he never was an occasion of any man's sorrowing all his government, & withal that clemency is the most excellent virtue of all other in a prince.  
S. Paul saith, that they be the ministers of God for the comfort & good of his people: and if they 'cause any to fear them, they should be such as are evil and not the good: 
Rom. 13.4.  and in no wise must they resemble the barbarous and heathen Emperors, who will not suffer their subjects so much as to see them, as though they were Basilisks, which kill as many as behold them. It is most true that Solomon saith, that a wise king winketh at the offences of his subjects, & by that means driveth away all disloyalty that is lodged in their breasts. Which speech is not contrary to that before spoken. For I speak only of them who are so proud & hasty headed, that they think to turn all topsy-turvy with the blast of their mouths, & take a pleasure (as did king Demetrius) to be called destroyers rather than builders of towns & cities: & in a word, these men are sure to be hated, so long as they are thus redoubted & feared. And yet there is no better way to keep men in a we, than when we unite a modest & temperate life, with a decent & seemly gravity. For this engendereth shamefastness in the hearts of the subjects, & shamefastness maketh them fearful to offend. Wherefore, as they seek for nothing but to be honoured, served, & obeyed of their subjects, so there is no better nor readier way to attain this their desire, then to show themselves mild, gentle, & merciful, even in those punishments, which are due to offenders: wherein they must be like to skilful surgeons, who when they will sear or cut off any putrefied or rotten member, use to deal tenderly, gently, and in as mild manner as possibly may be: thereby to comfort their patient, & to diminish his pain. So likewise a prince to mitigate the sharpness of the pain, which is often due by rigour of Law, must mixed equity & moderation therewith: showing both in his words & countenance a commiseration towards the offender, who notwithstanding by reason of his evil deserts by force of his Laws must needs be condemned.  
And among other things he must be very careful, 
Examples of cruel natures in tyrants.  that he follow not these tyrannical & cruel spirits, who love nothing worse than to be moved to pity & compassion, as Phalaris & Alexander Phereus', who understanding that there should be tragedies played before them, departed forthwith from the Theatre, fearing they should take compassion of those miseries which should be represented by the actors: nor those also, who take a pleasure to invent new & exquisite punishments, as did C. Caligula, who put to death his senators & such as displeased him, by pricking them with sharp penknives, to the end (said he) they mayfeele death. As also Nero, who rejoiced to see Rome on fire, & all things else in the world to be spoiled. And likewise Vitellius, who not long after the battle that he had with Otho, smelling the stinking savour of the dead bodies which were slain in that fight, said to his friends that were about him, that the death of those citizens was as a sweet smell in his nostrils. Wherein he showed himself rather to have a wolvish nature, who take pleasure in the sight of dead carcases then of a man which is borne to be merciful & sul of humanity. 
Contrary examples.  Scipio the great (the paragon of all nobility in his time) carried an other mind: for answering one of his captains who told him that with the loss of 2 or 300 of his men he might win the city which he then besieged, said, he had rather save one citizen, than destroy a thousand enemies. In like manner, it is the duty of a good prince to defend, cherish, preserve, keep, support & comfort all poor & desolate persons, & to be as it were a sanctuary to such as are pursued, whereto they may retire without danger. One being desirous to commend Philip king of Macedon, said, that he haddestroied the goodly city Olinthia. What said a Lacedaemonian that stood by: And hath he builded such an other? giving us thereby to understand, that it was more honourable for a Prince to build up, then to destroy. For who is there that can not deface the most beautiful palace of the world, and set fire in every town in a whole kingdom? but there are but a few that can build them up again. A tree that hath been growing an hundredth years may be cut down in two hours. Which thing aught to move princes and great potentates, to get honour and immortality by their well doings, rather then by the ruin and destruction of common wealths.  
It is surely a glorious thing to be accounted pitiful, as was the Emperor Antonin, and Lewis the son of Charlemagne: Or father of the people, as was Augustus and Lewis the 12 king of France: Ora preserver of the country, as was Hercules and T. Flaminius: Or good, as was Traian: or just, as was Ariflides: or a peacemaker, as was Solomon. These are the true titles, names and commendations given to God, which he liketh, and such as are as great as may be. 
Plutarch in his lives.  Silla being dictator thought himself happy, that he had preserved the city of Athens, although it had resisted him, and would in no wise be revenged of the rebellion it had made against him. Pompey after the death of Sertorius having the letters and advertisements of his friends in a chest, which was sent unto him during the war, threw them all into the fire and would not suffer any man to read them, fearing they would be an occasion still to nourish descension in the city. The like did julius Cesar after the victory had at Pharsalia, when as his enemy's letters were brought unto him. The like is reported of Lewis the 12. who understanding of the death of Charles the 8. by reason whereof (for that he was nearest of blood) he was to succeed in the kingdom, forthwith kneeled down and humbly thanked God for so great mercy bestowed upon him, and withal desired three things of God, the one of them was this, that he might never remember the injuries offered him by his enemies. Wherein both he and the princes afore named deserve greater commendation, then for any victory or conquest obtained of their enemies. For there is not a more noble or heroical mind, then that which valiantly overcometh his own passions & affections, nor more beautiful monuments, than such as we erect of ourselves, nor more magnifical & sumptuous triumphs, than when we 'cause our flesh and concupiscences to be led before in chains, as it were, slaves and captives.  
Let us conclude then, 
Clemency the most excellene virtue in kings & princes so that it be wisely dispensed.  that there is no virtue that more magnifieth & exalteth the majesty of princes, than clemency, being wisely dispensed. For it must not be wasted & prodigally spent, no more than our riches, but prudently & carefully foreseen to whom it be distributed. For if magistrates, to the end to seem pitiful, will tolerate the eves, murderers, & seditious persons in the common wealth, they shallbe (indeed) most cruel: seeing that (as S. Augustine saith) there is no greater or more dangerous cruelty than such kind of pity & clemency. It is a miserable thing (as said the senator Frontus) to live under such a prince, which will not sometime remit the rigour of his laws: so is it a more wretched life to live in that country where all things are lawful, and where through a pusillanimity and carelessness of mind, things both against law and reason are easily remitted.  
Charillus a Lacedaemonian hearing one praise a king for his compassion & pity towards all men: how (saith he) is it possible he should be good, seeing he is merciful to all? Prince's aught to follow the example of God himself, & to govern their subjects as he ruleth his people: whose government David hath notably described in the 18 Psalm: & thus speaketh unto God, With the godly thou wilt show thyself godly: with the upright man thou wilt show thyself upright: with the pure thou wilt show thyself pure, & with the froward thou wilt show thyself froward: thou wilt save the poorepeople, & wilt cast down the proud looks. Being notwithstanding always more inclined to pity then to severity & enticing as it were men to reform their lives by his long suffering, rather than to constrain them by violence or by threatenings. For incision & searing are always the last & extreme remedies which are used, 
A notable custom of the ancient jews whereof great potentates may make good use.  & never practised but upon necessary & urgent occasions.  
The ancient jews used a most laudable & commendable custom in their judgements. For if there were controversies of inheritances, movables, or any other temporal goods, they made an end of the matter forthwith as soon as they had heard them: so did they likewise in criminal causes, when as it appeared by evidence that the party accused was not guilty: but if he were guilty, then would they delay the time 3 or 4 days before they would give sentence, though the fault were apparent. Declaring thereby how dear men's lives aught to be unto us, & how sorrowful we aught to be, when as by reason of their wickedness, they constrain us to cut them off, the better to preserve the state and quietness of the common wealth. I am not ignorant, that some delight to show themselves marvelous hot in reproving other men's faults, and will not only excuse this their heat, but also commend it as a great & noble virtue, attributing thereto the name efzeale, & blaming all such as will not proceed with like bitterness. For that (say they) through their dissimulation, they do as it were, flatter the wicked in their naughtiness. Which saying seemeth to carry a good show. Notwithstanding it is certain, that under this colour many cover sundry disordinate and lawless affections: & the greatest number are more severe censurours of vice in others, then in themselves. We have now plentifully discoursed of the effects of choler, let us now speak of the principal causes whereof it is engendered: for these being well understood, it shallbe more easy to avoid it.  
Pride is the principal cause & that which maketh us most often to fall into this peevish and froward humour. 
The second part discourseth of the principal causes of anger, the first whereof is pride. Dan. 3.13.  For we never see an angry man, but he is proud, disdainful, and very prove to frowardness, assoon as we offend him and the reason is, for that he thinketh he is contemned, or not so honoured as he desireth. What was the cause that so incensed Nabuchadnezzar, as that in his rage he commanded to cast the 3 young men into the furnace, for that they refused to worship his image? was it not his proud and cruel heart, which desired excessive honour, and a reverence due unto God himself, & could not endure to be denied thereof with any reason whatsoever? 
Sophocl. in Ajax.  In like manner the ambitious & aspiring mind of Ajax was the only cause (as appeareth in his tragedy) that he fell into an extreme rage & deadly envy, 
Senec. lib. 2. cap. 36.  considering that the Greeks' had preferred Ulysses before him, & that they had given him the armour of Achilles, as a reward of his valour and notable wisdom. And that which soincensed Alexander against his best friends, proceeded of nothing else, but of a presumptuous and arrogant mind, against which they opposed themselves. 
Lib. 5. cap. 9  Philip Commins remembering the causes that bred the overthrow of Charles Duke of Burgundy saith, that the principal desire he had, was to be equal in glory with the potentates of old time: which made him ready to fall out with his neighbours, and to pick quarrels for light causes, and that with those, who knew better to manage their actions then he did.  
If then it be so, that anger is engendered of pride, 
The remedy against pride is to be lowly.  there is no better way for to avoid it & to live quietly with all men, then to be meek and humble minded. Moses hearing his brother, sister, and all the people reprove him without cause, was not angry, for that he had a mild and temperate spirit: whereas many having so great authority as he had, and withal a proud & haughty heart, would forthwith have been incensed and sought means to be revenged. 
2. Sam. 16.5 etc.  David was no whit moved with those great wrongs that Shimei offered him, for that in great humility he acknowledged that it was so ordained of God to try his patience, though that his men were angry therewith, & that Abishai among others, was so incensed, seeing so great outrage offered to the king, that he desired licence to go and take away the head from that cursed traitor. Whereby we may clearly see, the difference between the humble and haughty minded, and how soon the one is more ready to vex & disquiet then the other. 
Chap. 1.2, 3.  job was so patiented in all his troubles, that (having lost his goods, his children, the health of his body, the company and consolation of his friends, yea, and that which is more, mocked and scorned by them) was no whit vexed with all this, but reasoneth with them, & answereth all their calumnious & slanderous speech without any choler, & as quietly as he was wont to do in his greatest prosperity. & there was nothing that persuaded him to this mildness, but a lowly & humble mind, which made him confess & acknowledge, that he was nothing but dust and ashes. Whereof it proceedeth also, that Christ jesus himself & his Apostles so lightly regarded the injuries & wrongs offered them of their enemies: & that living in so great contempt in this world, being nothing but a byword to the wicked, 
Notable examplesof modesty among the heathen, to the shame and confusion of many christians.  they were never moved with all this dishonour, but accounted themselves more happy and more rejoiced in this, than did all their enemies in their greatest glory.  
And to the end that we should not think that these were especial and singular graces given alone of God unto those elect & choice persons, we may found many among the Philosophers, who being humble & modest minded, had almost as great patience. 
Laertius in the life of Socrates.  Socrates never changed countenance for any wrong whatsoever was offered him: in such sort that by seeing him, it could not be discerned whether he had occasion to be merry or sad; in so much as at home and abroad, in health and in sickness, in liberty and in prison, he was always the same man without alteration. 
Plutarch in his discourse of anger.  Diogenes being scoffed at for his rustical and uncivil behaviour: Say what you will (saith he) it moveth me not at all: thereby showing with great gravity, the virtue and constancy of his mind, and that it is a difficult matter to make a true Philosopher angry, who feeleth no more the injuries offered him, than a dead man feeleth the prickings of a lance or sword. For the presumptuous and haughty spirit is dead in him, which maketh men feel, and that so quickly, every little wrong that is offered them. 
14 book. chap. 26. of his history.  Elian reporteth that a certain man being outrageously misused with contemptuous and reproachful speeches, and that in the presence of a great many, carried notwithstanding such a joyful & assured countenance, that he was no more moved therewith than a rock against which the waves of the sea beaten continually  
Plato endured many wrongs in the court of Dionysius the tyrant, 
Plutarch in the life of Dionysius.  as well of himself (who having a barbarous spirit, used often to insult over him with proud and arrogant speeches) as also of his other Courtiers and flattering parasites, who could not endure the excellent knowledge and wonderful graces that were in this Philosopher, and yet we cannot read that ever he was once moved one jot at all with them for it, nor yet was weary of his house, so long as he had any hope to profit them in his wisdom. 
Laertius in his 2. book in the life of Aristip.  Aristippus put up greater wrong at this tyrant's hand. For he contrarying and opposing himself sometimes against his unbridled affections, seeking to repress them by sundry good and philosophical persuasions, did the more incense this barbarous tyrant, who like a young colt at the first handling refusing both bit and bridle, or any means that may tame him, began to use him more extremely than before; which did notwithstanding in no whit stir the philosopher, but with great modesty mildly answered him in this manner: That if fishers were contented almost to drown themselves, to catch little fishes; he aught not to stick to wet himself to catch great salmon.  
I would to God, that we (who are Christians, and do brag to our great shame, of our knowledge of good and evil, & vaunt of a better hope of the life to come, them had these poor paynims) would imitate them in their virtues, in the love, in the study and practise of these glorious actions which we so greatly commend in them, and so often repeat to their great glory, and no small infamy to ourselves. How many shall we found informer ages who did most notably resist the injuries offered them? But we are so froward, that is to say, so base of heart, and yet so proudly conceited and puffed up with a vain opinion of ourselves, often times without cause, and for the most part for indifferent things, as riches, strength, beauty, gentry, and reputation; we presume, I say, so far beyond measure, for these and the like transitory things, that we are not so soon stirred, but we will stir against King and Council, high and low, and minister sufficient matter to Poets to make new Tragedies.  
But peradventure some man will say, that the reason why these Philosophers did so patiently bear these wrongs which were offered them, was, for that they wanted ability to revenge themselves. Whereto I will not answer, that by reason of their great knowledge and eloquence, they might have left the memorial of their friends by their writings eternised forever, and have defamed their enemies to all posterities, which in my conceit is the greatest revenge that may be. But I say that not only these poor paynim were lowly and patiented, but even mighty Princes have imitated or rather surpassed them, as Antigonus who being in his tent and hearing his soldiers speak evil of him, 
Plutarch in his Apoth.  went forth and bade them go further off, that he might not hear them. We need not demand here what he might justly have done, nor what they deserved, nor yet what many of our Captains would have done in the like case; but rather let us consider the example of this mild Prince, & study to follow him, and to reprove ourselves as often as we are prove to anger, & ready to revenge every wrong that is offered us, seeing we are slow enough to recompense any pleasure that is done unto us. The same Antigonus while he was besieging a city, hard some of the besieged mock him, for that he had a deformed countenance: while for the present he answered nothing but this: that in his own conceit he was fair enough. But not long after, having gotten the city, he took also the scoffers, and to chastise them for their faults he sold them as slaves, and advised them not to scorn him any more, if they did, he would tell their masters. Wherein he showed a marvelous moderation as well at the present laughing at their pride, 
Plutarch.  as also not long after in punishing their fault. There was also an ancient Graecian named Arcadion, who spoke evil of Philip of Macedon wheresoever he become, which when the King's friends understood, they counseled the King to punish him severely, to the example of all others. But this good Prince (contrary to the fashion and custom of many in these days) was more mild in punishing these indignities offered him. For meeting on a time this common backbiter, first spoke very gently unto him, after conferred with him privately, being departed from him, sent him home great and rich gifts. A two or three months after he inquired of his friends, what Arcadion said of him, who answered that they thought no man in the world spoke more honourably of the King, than he did. Whereto the King answered, that he well perceived he was a better physician than they all, and that a discreet and moderate mildness, is often times more forcible to correct men's corrupt manners, then hasty & froward dealings. The same King being advertised (as there are some always about Princes that are more prove to incense them to choler, then to pacify their anger) that there were some at the Olympian games, that in their sports did often touch his roy all majesty, and that very tauntingly, contrary to their allegiance and duty, in respect of the great benefits he had done unto them, and therefore they deserved severe punishment. What (said the King) if the Grecians having received so great aid and comfort of me, yet will speak evil of me; what would they do, if I should do as you counsel me? He that will well consider the power and might that so great a King had to revenge himself, and withal the occasion that was offered by the importunity, ingratitude, and weakens of his enemies, as also the counsel and persuasion of his friends, which incensed him to be revenged: finally in respect of his honour and dignity, which seemed to be diminished in dissembling such an injury, must needs confess that his constancy and mildness was wonderful, and worthy to be remembered for ever of all great states. 
Plutarch.  It is reported that the comical Poet Philemon, having disgraced Magus upon the stage, as it is an usual thing for players to do, who are ruled more by affection then by reason; this honourable parsonage (to the end that such rash and heady dealings should not go unpunished, and on the otherside to show the mildness and gentleness of his mind) first sent one of his soldiers to the party, willing him that he should touch the edge of his sword: giving him thereby to understand into what danger he had cast himself, by his lewd tongue: and presently after him sent another of his servants to carry him a top and a scourge, showing him the folly and childishness of his mind.  
Ptolemy one of the successors of Alexander, 
Plutarch in his treatise of anger.  being disposed to scoff at a schoolmaster, whom he supposed to be very unlearned, asked him in jest who was father to Peleus, as we use oftentimes to ask, who was the father of the four sons of Aymon. This schoolmaster (who was not such a dolt as he was taken for) answered, that he would tell him, if it might please him first to tell who was father to Lagus, covertly touching the baseness of the house whereof the King was descended. Whereat many gentlemen which stood by were sore offended, crying out that such audaciousness was not tolerable. But the King (who was mild, and knew himself in fault, for that he had given the first occasion of jesting) answered: that if it were an unseemly thing for a King to bear an injury, it was as evil a thing for him to offer a wrong. Tiberius Caesar being advertised that many things were spoken in Rome, to the dishonour of the Emperor Augustus his father in law, told it to his said father, and stirred him all that might be to give commandment to search out those backbiters, to the end they might be punished as they deserved. But the good Emperor (who was nothing moved with such reports) answered very mildly, that he would suffer them so long as they did but speak evil: for in such a free city as Rome was, men's tongues should be at liberty.  
We may see by these examples above mentioned, and such like, that a temperate and humble spirit was a very familiar thing in old time, as well to the great monarchs, as to the poor Philosophers, but it was far more admirable in the one then in the other; for that in the fury and heat of war they were so mild, and always ruled by reason, though the sword were in their hands, which surely proceeded of a marvelous modesty which was in them over there is in us. For though they surpassed us in wisdom, and in all kind of virtue, notwithstanding we exceed them in an opinion of ourselves, which is so exceeding, that we imagine there is no honour, dignity or reward, which in our conceit we have not well deserved. Whereof it proceedeth, that when we are not so honoured as we desire, or when any discommend that in us which we esteem highly of, we fret and fume like a pedlar that heareth his wares dispraised. And that this pride is the principal cause, that maketh us so froward, it evidently appeareth in that we are soon appeased, if he who hath offended us, will once submit himself unto us, and excuse himself, showing us that he did it not of any unreverent regard he had of us, or of contempt: but for want of discretion, good counsel, through frailness, or otherwise. And therefore I advise those, who are so prove to anger, (the better to repress their rage) to have always such imaginations in their heads, and to force themselves to excuse the faults which are committed against them, attributing them (if they be enemies) to their want of discretion, if they be friends to their familiarity, if servants to their rudeness, and so likewise of others. For there is nothing (as I have said before) that doth more vex us, then when we imagine we are contemned and despised of others.  
The second cause is self-love, 
The second occasion is self-love.  which is always united and tied to a vain and delicate curiosity. Which is evidently perceived in all those who are over curious in their attire, in their meat, diet, and such like. For you shall see such men oftentimes fall out with their wives, their friends and servants, and be contiwally chiding with one or other, either for that his meat is not well seasoned, or that some stick is smoking in the chimney, or for that there is no salt upon the table, or that his bread is not well baked, or that the candle is not well put out, or the napkins not well washed, his cloak not clean brushed, his horse not well curried, his glasses broken, or for some such light and slender occasion. For these delicate fellows are as tender and as easy to hurt as he that is troubled with the gout, which maketh them oftentimes to cry out before they be touched. Whereby it falleth out that they get such an angry habit, that through an often stirring & concussion of the lungs, they engender such a froward ulcer, as proveth incurable. And (God knows) they in the end become so unsociable and so unfit for any acquaintance or familiarity, that the most patient man alive will think them intolerable.  
To remedy this mischief, 
A remedy for this foresaid mischief, proved by examples.  it is very expedient to learn to be content with those things we have, and not to seek (as many do) after many superfluous and unnecessary things. Adam was never angry for that his meat was evil baked, seeing he was fed with herbs, roots, nuts, pears, and apples, and such other like fruits. Likewise, Abraham was not angry that his house was not stately builded, neatly contrived, fit & handsome for his turn: for he was pleased with atent, which might be easily carried from one place to another, as occasion served. jacob likewise was not displeased that his bed was not easily made, or the pillows not well laid, or the bedstead not clean wiped: for he was accustomed to lie often in the fields upon the cold earth without any other pillow, than a hard stone to lay under his head. 
5 The patriarchs.  None of the patriarchs ever found fault with their wine, that it was not sweet enough: for they were content with a little water to quench their thirst. 
6 Elias.  Elias never complained that his horse went not easily: for he used always to travel on foot. Neither yet S. john, that he was not clothed in silks & velvets richly trimmed with gold lace: for though he were of a good house, yet was he content to go meanly appareled, and to clothe himself with a coat made of camels hair. 
7 The Apostles.  The Apostles being sent to preach the gospel through out all the world, never dispraised the diet they found in any man's house that received them: for they had been used to course bread and broiled fish, & were well acquainted with hunger and thirst. 
8 Christ jesus  Christ jesus himself the only Son of God, and Lord of all creatures, living here in this world, was never angry for that he was not curiously served, or that his Apostles did not run till they sweated to fetch him forthwith that he demanded, but with great humility debased himself so low, as to serve them & to wash their feet, as the most inferior person among them.  
The best means, then to correct the greatest number of our choleric passions, is to give ourselves to a frugal and sparing life, 
A confirmation of that which went before by the example of the heathen, especially Socrates. Look the book. fol. 219.  & to desire nothing but that which is wholesome for the health of our bodies, as did the Lacedæmonians, & those excellent Philosophers among the Grecians. It is reported of Socrates, that he going into the market at Athens, & seeing the people buying some one thing & some an other, began to thank God, not for that he had enough of whatsoever was to be sold there, but for that he could well spare that which others so eagerly bought. If we had as contented minds as had this Philosopher, out of doubt humility would be far greater than it is, & we would be no more moved with the scouldings of some ftoward Xantippes, then with the noise of cackling hens.  
If we had once bidden the world adieu, 
A notable example and remedy against anger, and worthy to be considered of all Christians.  & that it were crucified unto us, with all the glory & lusts thereof, if our flesh with all the desires thereof, with the which we so furiously fight against the spirit were once mortified, if (following the exhortation of S. Paul) having all temporal blessings we would as little regard them, as if we had them not: if also following his example, we would count allthings as dung that our flesh wisheth & desireth: if as he and the rest of the Apostles, we would indifferently learn to bear travel & rest, poverty & plenty: if all our conversation were in the heavens until we be raised up with Christ jesus, we would not seek or wish after any thing, but that which is heavenvly. If Christ living in us, & we in him, we be clothed with innocency & lowly affections, making no account of our fleshly & carnal desires, if we have the bowels of compassion, patience & pity, if we earnestly renounce all impiety & foolish affections of this world, if by our baptism we have been truly washed, & died with Christ jesus, if we have no other delight but in his cross, & that in rejoicing we consider that his virtue hath healed our infirmities, & that tribulations breed patience, & patience the means to make us try the goodness of our god, & the great care he hath of us, & this proof a most strong pillar to rest upon, & to sustain the hope we always have in him, if we be truly regenerated & governed by the spirit of God, who is as it were a fountain of all meekness & clemency: if being the disciples & true scholars of Christ jesus, we have learned this lesson of him to be mild & humble hearted, if God who is charity itself dwelleth in us, & we in him: if as his true and natural sons, we be peacemakers; if we be as gentle as lambs, and as ready to imitate the dove in simplicity, as the serpent in subtlety: if we understand what it is to ask pardon of our sins and offences committed against God, who will not forgive us unless we forgive them, who have offended us, out of all question we would not be half so froward as we are.  
We are like to a bowl, that is fit to be rolled every way, 
Anger is a note of inconstancy, infidelity, impatience, impiety, and distrust.  according as our affections lead us, whereas in deed we should (as Aristotle saith) be like to a four square body, which by reason of his firm and solid foundation, is not lightly turned up and down. And who will ever believe that we can have a sure faith to vanquish the world, death, and the devil, with all the powers of hell, if we be so easily stirred to anger, and that a word peradventure mistaken, is sufficient to make us forget all reason? can we think we shall be able to endure so great assaults, and such violent temptations, as often times Christians are assailed with, seeing we will be moved for so small matters? Who will believe that God dwelleth in us by his spirit, seeing the properties and effects thereof are (as S. Paul saith) to make a man patiented, mild, gentle, courteous, lowly, meek, believing and bearing all things so far as is possible, to the which there is nothing more contrary than anger? And to conclude, who will think that we have an assured confidence in God, and hope in his promises? seeing they are unseparably joined with patience, and that naturally they arm men against all adversity, and fortifieth them not only against scoffers and mockers, but against all the engines and subtle sleits of the devil and the world.  
OH Lord, 
A christian meditation and true confession of such faults as most men are culpable of in these days before God and men, by reason of their impatience.  how far are we from the perfection that thou requirest, being thy children and created after thy image and likeness, we aught to resemble thee in some things; but between us and thee there is so great difference, and we are so degenerated from the state wherein we were created, that we can not be discerned that thou wert our father, for thou art merciful without end, & thy goodness endureth for ever to so many as fear thee, as saith the Prophet: & we are cruel, fierce, unmerciful, & more raging than the wolves in the wilderness. Thy patience is so great that it cannot be vanquished by the multitude of our transgressions, & ours so little, that the smallest trifle that is, maketh us to loose all mildness. Thou art so bountiful, that thou art content to forgive ten thousand talents to him that desireth thee but to have patience, and to bear with him a little: and we are so miserable, that we will rather make a man die in prison, that oweth us but a hundredth pence, do he never so humbly entreat us, then abate any thing, or give any respite for payment. Thou art slow to anger, and easy to be pacified, and thy wrath is soon at end: but we contrariwise are quickly angry, and so hard to be pacified, that no satisfaction will suffice us. If thy children, friends, or enemies have offended thee ten thousand times, and will return unto thee, thou art ready to receive them, to embrace them, and to forget all that is past, and that with so greatioy, as thou dost any of them, who have served thee faithfully all days of their lives▪ but we will not look at a man that hath once offended us, nor meet him any more that hath hurt us never so little, but if we see him a far of in the street, we turn an other way forfeare we should meet with him. Thou desirest not the death of a sinner, but rather that he may repent and live: but we wish all the mischief that may be to such as have offended us. Thou forgettest our faults when we confess them, and castest them behind thy back that they never come forth to appear before thee: but we so imprint the wrongs and injuries in our hearts that are offered us, that we never forget them. We need but once ask mercy and forgiveness at thy hands, and we shall obtain it: for as the Prophet saith, Those who feel the burden of their sins, and are worn away by reason of their transgressions, those dost thou behold with the eyes of pity and compassion, and puttest all their wickedness far out of thy sight. Behold the great readiness which thou usest in hearing the requests of all those that are afflicted, and thy mercy towards those who have offended thee, if they will humble themselves before thee! Thou makest them not to wait long upon thee: thou art not deaf or asleep: we do no sooner knock, but thou openest; nor so soon seek thee, but thou art found; nor so soon desire thy help, but we obtain it: but we (even the most courteous and pitiful men among us) show a sour countenance two or three years to him that offendeth us, and keep him in suspense and in doubt of our favour, till at the length by gifts, entreaties, repentance, kneel, and such servile adorations, with great instance and importunity he obtaineth of us a good morrow, or a friendly word, which oftentimes too we speak rather for courtesies sake then for any true affection we bear him. Thou makest thy sun to shine, and the rain to fall upon the ground of the just and unjust, to make their lands fructify and bring forth plenty. But we are so perverse & froward, that having once conceived evil of a man, we will not so much as suffer him to light his candle at our fire. And the principal cause of all this, is a fleshly and carnal love most cursed and wicked, which we bear toward ourselves. For that which S. Paul writeth in the first Epistle to the Corinthians is most true, that when as anger, malice, and hatred dwelleth in us, they are infallible notes and marks, to prove us carnal and fleshly minded.  
There is also a third cause of anger, 
3 Curiosity & superstition, the third cause of anger.  which is a curious observation of every thing, and a desire to know whatsoever either our wives, children, or servants do: whereby it cometh to pass, that we knowing or suspecting any small trifles, such as either might be concealed from us, or dissembled by them without any great harm, we both vex ourselves and others very often and sundry times about them. Now that which the Emperor Frederick was wont to say, 
A remedy against this mischief.  and after him Lewes the xj. is very available against this mischief, and must be remembered. And that is, that he that knoweth not how to dissemble, knoweth not how to live. For this is not expedient for Kings only, but for all that are in authority, and have any charge whatsoever. For if a master of a family will rule his children and servants well, and be both beloved and feared of them, he must both shut his eyes and stop his ears, so that he neither hear nor see many youthful parts which they play. But some man will say; If you will have fathers so careless, and masters to give their servants so great liberty to servants, many great inconveniences will ensue thereof. Which thing I would easily grant, if they should wink at matters of importance, for then dissimulation were very dangerous: 
What faults may in no wise be dissembled.  as if they should live disorderly and dissolutely, polluting their bodies, and corrupting their manners; then parents cannot be too careful, or masters too watchful. But there are many other things which may be concealed well enough. But let it be granted that it is a fault to dissemble them, yet it will never prejudice us so much, as the griefs, sorrows, and vexations which will proceed of this narrow sifting of things will disquiet and torment us. For sometimes small trifles do offend us more than great matters, as in reading of a small print we rather hurt our sight, then in beholding the great and Capital: letters the reason is, for that we view the one more near and more earnestly than the other. There are some things which a man must look unto himself, some things he may commit to his wife, and other things to his children and servaunts; as did Moses, who committed the deciding of small matters to such as he had chosen out among the people for that purpose, by the counsel and advice of his father in Law jethro, reserving matters of greatest consequence for himself, which thing brought no small rest and quiet to his mind.  
There is another thing also that maketh us very Choleric and froward, 
4 The 4. cause of anger, is a light belief of every tale that is brought us. Psalm. 120.  and that is, that we are ready to hear and believe every report that is brought us. For it is impossible (as the Emperor Traian was wont to say) but that he which hath long ears should also have bloody hands; for that (as David saith) slanderous and deceitful tongues are as the sharp arrows of a mighty man, and as the coals of juniper, giving us thereby to understand what sorrow and vexation they bring unto as many as are content to hear them. And therefore if we will live peaceably, we must in any wise avoid all slanderers and backebiters, imitating herein the example of this good King, who writing of this matter, showeth what order and government he used in his house, 
Psalm. 101.  saying, He that privily slandereth his neighbour, will I destroy: him that hath a proud look and high heart, I can not suffer. And a little after in the same Psalm, There shall no deceitful person devil within my house, he that telleth lies shall not remain in my sight. For there was never yet any Prince, but if he would give ear unto liars, he was strait a Tyrant, being induced to injury the wisest and gravest counsellors about him, by means of their flattery and deceitful practices, whereof we have sufficient testimony in the examples of Dyonisius, Tiberius, Caligula, Nero, Domitian, Commodus and many others, whose monstrous cruelties are most memorable.  
There is also another reason that maketh us very prove to choler, and that is, 
5 The 5. cause of choler is that we regard not the infirmities of our weak brethren, for that we will not bear with them, and the sleights and cunning of Satan. Plutarch in his treatise of anger.  that we consider not how subject men are to sliding, aswell thorough the corruption of their natures, as also by reason of many lewd and bad examples which we see: and likewise for that Satan is very painful and laborious to draw men thereto: all which we should remember, when as they commit any fault whereby we are vexed and disquieted. And we aught to do herein as the Philosopher Panetius, using the example of Anaxagoras, who understanding of the sudden death of his son, answered him who brought the news without any great unquietness, that even from his beginning he always thought he should dye. In like manner, we seeing our wives, children, friends, or servantes fail in their duties, we should forthwith consider, (to the end the better to repress this our Choleric humour) that they are frail by nature, weak, unwise, 
The first remedy against this mischief. The 2. remedy.  and without understanding, and that there is nothing perfect but GOD alone.  
Moreover it were expedient that their faults should instruct us, and 'cause us to remember and consider our whole lives, as did Plato, who seeing a man dissolutely and lewdly disposed, 
Plutarch in his treatise of anger.  would forthwith examine himself whether he were culpable in the like or not. For we shall see, if we examine ourselves well, that we are faulty in as great or greater matters, as he with whom we are angry. And thus we shall moderate and temper our passionate minds some what the better, and it will make us much more friendly and familiar with them, with whom we live, and nothing so rough and churlish as are those men, who never respect the infirmity of their neighbours, when as we see any of our friends or neighbours fallen into any malady or disease, though the disease wherein they are, happeneth thorough their own folly, and by means of some disorder they have used, yet we are moved with compassion and pity towards them: what shall we then do, when as through the occasion of their faults and transgressions we are moved to consider and behold that great and horrible corruption of our own nature, which having begun in our first parents, have since that time spread itself as a most filthy and contagious botch, over all their posterity, and which even like a running scab hath pierced into the marrow and sinews of our souls, and that in such sort, that we are become lame and unable to do any good thing whatsoever? 
3 The latter part of the discourse, wherein the Author showeth some particular remedies against choler, whereof the first is, that it is good to stop it in the beginning, and not to suffer it till it be begun. An example of Socrates. Plutarch in his treatise of anger.   
It is good also (the better to repress our anger) that we deal with it, as we use to deal with fire, which with great and earnest endeavour we seek to quench, when as it first beginneth to kindle, not expecting till it hath taken the beams and rafters of the house, or any other solid matter whereby it may be strengthened, for than it is too late to prevent it. In like manner we must not stay till we burn and flame with anger, but assoon as ever we feel ourselves disposed thereunto, and that the pulse of our hearts gins to beat more quick than is convenient, for a right and wholesome temperature. Whensoever Socrates in talking with his friends, perceived himself moved with this passionate affection overmuch, forthwith (as though he would strive against the stream) he forced and endeavoured himself to show a smiling countenance in his talk, and generally a singular mildness in all his actions: and if it happened at any time, that he were much moved, he would draw a bucket of water and set it by the wells side a good while without drinking of it, & by this means bridled his desires, & acquainted them by this manner of dealing (even as a good father doth his children) patiently to endure, when as these things are denied them that they require. In like manner when as we perceive that this choleric humour within, and many occasions without, do prick and spur us forward to anger, we must then, as it were, muster all our forces together, the better to defend ourselves, 
Another example of Plato. Plutarch in his discourse, why God deferreth the punishment of the malefactors.  and courageously resist the violence that is offered us. Plato having taken his man in a great fault, was of a sudden exceedingly moved, and having gotten a cudgel as though he would have beaten him, notwithstanding desisted, and used no further punishment. One of his friends standing by and seeing this thing, demanded of him, why he had gotten such a cudgel? to whom he answered that he had provided it to correct and chastise his own anger, which seemed to rebel against him, and would no longet be ruled by reason. In like manner should we do, when as we are troubled with this passion, and get either a knife or a sword to cut the throat of it, when it beginneth and is as it were in his infancy: for we may easily at the first oppose ourselves against it, as against a tyrant, and not permit it to have rule over us, but if we suffer it to increase and to fortify itself, it will by little and little overrule us, and at length become invincible.  
Augustus Caesar having made a law against adultery, 
The second remedy is, to quench anger assoon as it is begun. Plutarch in his Apotheg.  understood that after the publication thereof, a certain gentleman of Rome was over familiar with his daughter julia, which he took very grievously (as it is likely that a father and such an Emperor as he was, would do) who for the hatred he bore unto that sin, had very lately made a sharp and rigorous law against it: and therefore on a day he meeting this gentleman by chance, struck him with his dagger until he cried out, that there was a law made whereby he aught to be punished: wherewith the Emperor was so ashamed and so moved with himself, that he was so far transported with Choler, that he would neither eat nor drink all the day after. If we would thus correct anger, and assoon as we perceive it with draw ourselves from all company, as those do who have the falling sickness, to the end that others should not see them fall grovelling and lie foaming at the mouth, showing a most strange and gastfull countenance, we should not often do thus, but we should easily tame this furious passion, and at length attain such a moderation and constancy of mind, that it could not be altered with any occasion whatsoever. The Thebans thought at the first that the Laoedemonians were invincible, & therefore durst notmeddle with them, but after that they had overcome them once or twice, than they thought they were able to conquer them: & to speak truly, it was very easy for them ever after to overcome them, and that in set battles. In like manner if we once take heart, and think that we are able (being well armed with reason) to meet anger in the field, and overcome it, we shall not need to encounter this enemy twice, for he will not be so hardy as appear the second time, or if he do, it will be to his utter overthrow and confusion.  
But some there are who hold a contrary opinion, 
An objection.  and think it better and more manlike, to vomit out (as it were) and discharge our angry stomachs. And some also there are who vaunt themselves, and think they are worthy great commendation, for that they will not keep any of that filthy and stinking water in the rivers of their hearts, and in so doing (say they) we show a generous and noble nature. 
An answer.  But let me ask them this question. Will they, after they be once well chafed, and that thorough injurious and outrageous words they have ungorged themselves, and (as it were) spit out all their poison, will they, I say, then be quiet and peaceable all the rest of their lives? it is clean contrary: for they do nothing but as it were bring oil to increase the flame, and fit matter to augment the fire, which is increased with light trifles, dry and withered stuff, such as choler is.  
And therefore as we see that cold and heavy matter thrown upon the fire doth quickly slake it and put it out: so likewise there is nothing that doth sooner abate and assuage an angry and furious man, then to be as cold as he is hot, as heavy as he is light, as silent as he is busie-tongued. The Physicians of the body prescribe bitter and sharp medicines to purge a choleric humour, 
The diseases of the mind are otherwise healed then those of the body.  but there must be another kind of purgation for the diseases of the mind. For their choler which is bitter and hasty, is healed by a pleasant and patiented receit; and pleasure which is sweet, is healed by sharp and sour afflictions. Let us conclude then against the common opinion, that it is much better not to be so choleric and hasty, and that this deadly poison of anger profiteth us nothing, which forthwith we vomit out with great peril and danger. For it is not like unto sorrow, which is somewhat mitigated by weeping and wailing, but rather it is augmented and increased, if by opprobrious and reproachful speeches, threatenings, invectives, revenges, and such like means we seek to manifest it. It seemeth unto us at the first, that if we have once uttered our anger, our minds are satisfied: so doth the covetous man think, that if he once obtain that he desireth, he will then rest contented. But as the desire of the one is nothing assuaged by the possession and increase of riches which he desireth, but rather augmented more than it was before: so likewise the poisoned stomach of the other is nothing eased by outrageous and furious speeches, but rather they become more froward and perverse. For that rotten humour, that is to say, the passion which engendereth these diseases, remaineth always in the secret corners of the heart, though the venemencie thereof be somewhat assuaged, so that the old disease is easily renewed, as we see it often happen in tertian or quartern agues.  
Besides the remedies above mentioned, 
3 Patience a most excellent remedy against anger  there is another excellent preservative against this froward inclination, and that is Patience. For the cause why we are so soon angry, is, that we are very impatient, and the skin of our minds is so tender and thin, that every little jerk with a twig, that is to say, every trifling word that displeaseth us, will fetch blood. But if we were as we should be, we would be like the fine gold, and suffer ourselves to be six or seven times tried in the furnace, and yet the heat of the fire should never change our nature, not nor yet our colour; 
Apt and fit similitudes to this purpose.  and we would resemble good corn, first to be thrashed with the flail, and then winnowed in the wind, and yet be neither broken with the one, nor carried away with the other.  
We would endure both winter and summer like unto trees planted by running brooks, whom the first hurteth not by his frosts & cold, nor the second by his heat and drought, & as sheep that be shorn every year, and in the end be led to the slaughter, and suffer our throats to be cut without saying one word: we would be like incense, and permit ourselves to be thrown into the fire, the more evidently to manifest the faith which God hath given us: and to be ground as the mustard seed, the better to she we our goodness, and suffer the plowers to plough upon our backs, and to make long furrows, as the Prophet David speaketh. 
Psal. 129.  We would be like unto a ship that is well made and sufficiently trimmed, neither the mighty winds, raging waves, or stormy tempests should make us leak, and like unto the Palm tree, which though it be mightily loaden, never bendeth. And to conclude, we would endure (following the example of the ancient writers) to have our skins beaten, and strerched as drums, without breaking: and as our Saviour Christ jesus, to be whipped, mocked, and crowned with thorns, yea and crucified too, and yet pray for our enemies who have done us all these harms. If we wore once armed with this corselet of proof, (I mean patience) not only words & injuries, which are but as the points of little thorns, should not pierce us: but also the sharp arrows of Satan, his lances & pilies should never be able to touch us to the quick. What is then the cause that we are so prove to anger? is it not because we are disarmed & spoiled, as it were, of this excellent anchor of patience? which notwithstanding is most fit and seemly forall Christians. For what faith, hope, or charity can we have without it? how shall we otherwise endure temptations, and be able to mortify the lusts of the flesh? What coherence shall we have with Christ jesus and the rest of his Saints? what marks and badges of a Christian? what testimony of the Gospel? how shall we be known to be members of jesus Christ and children of his Church, or that his word hath been received by us, and laid up in our hearts, there to take such deep root, that it need neither fear the Sun by day nor the Moon by night, as David speaketh? How shall we (if we be so impatient) be known to be regenerated creatures, or that we will renounce ourselves to follow Christ jesus, and to take up his cross upon our shoulders, and, as it were, to be tied to it so long as it pleaseth him to suffer it for the confession of the truth and the glory of his holy name? who will think that we have been conversant in the reading and meditation of the holy Scriptures, if we be not patiented? seeing that the end why they were given unto us and revealed by the holy Ghost, and gathered so diligently by the Prophets and Apostles is to instruct us, and to set before our eyes the example of virtuous men in former ages, at such time as God tried them with great temptations which he sent them, and by so many fair promises which he hath made, to take us into his protection, and to assist us whensoever we call upon his holy name, to strengthen us, to comfort us, and to accustom us to endure all things.  
It is reported, 
A confirmation of those things which go before, by examples of such men as have only been brought up in philosophy. Plutarch in the life of Tymotion. In the 9 book of his history.  that after Dionysius the tyrant had lost his kingdom, and had withdrawn himself to Corinth, where he lived in base and servile manner, Diogenes meeting him on a time and according to his old scoffing manner, demanded what profit he had now gotten by all his philosophy he had learned of Plato? Thinkest thou (saith Dionysius) that it hath not done me great pleasure, in that it bathe taught me patiently to endure this sudden change, of a great and mighty king, to become a poor and simple schoolmaster? and surely this was a wise and prudent answer. Elian also reporteth, that one of Zenos scholars having been long at school, and at length returning home to his friends, his father disliking him for that he had not so profited as he desired, and reproving him both for the loss of his money, and his own time: and not contented with words, at last fell to blows, ever demanding him what he had learned, at length after the young man had been well beaten, and had endured all the reproachful and bitter words of his father, answered, that he might well see he had learned somewhat, and that he had not altogether lost his time, in that he had learned patiently to endure so many blows. Now shall not we be ashamed and hung down our heads to see these poor infidels, having been trained up only in the school of Philosophy, so meek and patiented, and ourselves with all our divinity and Christianity, so froward and choleric?  
Besides the means remembered, 
4 The fourth remedy against anger is, to recommend ourselves humbly and earnestly unto God.  there is also an other remedy, and that is heartily to beseech the Lord to aid us with his holy spirit, and to change our hard and stony hearts, into soft and fleshy hearts: for without his assistance we can do nothing of all that hath been before spoken, for that he is not only the author of our faith, but also of our charity, patience, and of all other virtues whatsoever. It is not sufficient to make fruitful fields, to sow good seed, but it is also requisite, that the soil be hearty, and the husbandman expert and cunning in his manuring of them. In like manner it is not sufficient that we be persuaded by reasons drawn out of God's word and other places, to a mildness and meekness of spirit: but it must also be imprinted and written in our hearts, which cannot be unless the hardness thereof be taken away. And there is nothing that can effect this but the working of the holy Ghost, who knoweth best how to husband us, and to change and altar us. Wherhfore to end this discourse, we will refer the reader unto him, to the end that by humble and earnest prayer, he may attain that at the hands of the Almighty, which hath been before delivered.   

THE FOURTH book of the contentation and tranquillity of the mind. AGAINST ENVY. The Contents of the whole Book.  
ANacharsis a Scythian borne, though otherwise a very wise and prudent man, being on a time demanded what the reason was, why so many men are always malcontents, answered very fitly that the cause was this: they often vex and disquiet themselves with supposed injuries, and envy the prosperity of their neighbours. This excellent Philosopher wisely declared, that choler is the tormentor of our lives, and always accompanied with envy: and that in such sort, as the one cannot well be without the fellowship of the other. And as in eschewing evil, we follow that which is good: and contrariwise in running aftervice, we flee from virtue: so likewise in estranging ourselves from pity and clemency, we by and by shake hands with anger, which is always attended on by spite and envy: and that which one doth with the hand, the other doth with the heart, as appeareth by infinite examples out of sundry histories. Which being considered by the Author of this discourse, he doth very aptly in the next place, show the coherence and difference of these two perturbations of the mind, and evidently showeth wherein this passion exceedeth all the rest going before: this being done, he painteth it out in his colours; first in general, in that envious men are enemies both to God and man, as appeareth in the examples of Cain, Saul, josephs' brethren, and others of the jews. In particular he describeth the hypocrisy, malice, filthiness and beastliness, into which an envious man plungeth himself: against which he opposeth the examples of many men, who have been void of all envy, and among other, the example of our Saviour Christ, with a brief declaration of the profit and commodity, which redoundeth of this consideration: then he enlargeth it with the examples of Alexander the great, and of Alexander Severus: afterwards (as some painters use to cover and shadow their pictures, the better to make them appear with lively colours) he setteth down the examples of some malicious and envious Princes, and among other, Commodus the Roman Emperor: and continuing his discourse, he deciphereth the horribleness of this passion in that, that he which is poisoned with this humour hateth even those of his own kind: and that which is worse, he grieveth at the prosperity of them, whom for their virtues he aught the more to reverence, which is notably proved: as also that the bruit beasts are not sa cruel and savage as is the envious man. And this is that which is contained in the first part, being plentifully enriched with sit comparisons and grave sentences.  
In the second, he setteth down two remedies against Envy: the first is, the contemplation of this life: in the other, that we aught to understand, that the graces & blessings of our neighbours are in such sort, by the blessing of God made proper unto them, that others also reap singular commodity by them: consequently he comforteth those who are spited and envied, and draweth them into two singular considerations, which may breed in them a marvelous contentment: and in the end by a most fit comparison, taken from a law sometime in force among the Athenians, he showeth what an excellent counterpoison and preservative God draweth out of this venomous humour, for the preservation of such as fear him and live under his obedience.  
THE FOURTH BOOK. Against Envy.  
THE fourth passion and vexation of the mind, whereof we have purposed to speak, is Envy: which we will briefly and summarily handle, for that it is a kind of angry and froward humour, and therefore hath a great affinity and coherence with the passion going before, as generally there is among all vices; which (as Plutarch saith) are like unto a great number of hooks so tied and hampered together, 
In his treatise of envy.  that it is impossible to part them. Whereby it cometh to pass, that such as are prodigal, are also covetous; such as are rash & heady, are likewise fearful and cowardly, and that, when they should be valiant and hardy. 
Wherein anger and envy differeth.  Notwithstanding though anger and envy do agreed in many points, yet do they also differ in many other things; and the one is far worse than the other. For he that is angry may have some colour and show, and some just occasion to move him thereto: 
Just occasions of anger.  as when we see God dishonoured, his word despised, Christ jesus blasphemed and persecuted, charity neglected, Innocents' oppressed, youth lewdly instructed, all estates corrupted, all Discipline and good order suppressed and abolished, ignorance exalted, knowledge discountenanced, flatterers, covetous, and ambitious men honoured, and the virtuous and well disposed disgraced, and (as fools and idiors) sent home and discharged of their offices, laws subject to force and violence, & reason wholly captivated by affection, the fire in God's house, the wolves in his fold, the bore in his vineyard, his spouse in the stews, and they who aught to look to these things, either so dumb that they cannot, or so careless that they will not look for the redress of such inconveniences. When as we see everything thus confounded and disordered, and that vice hath exalted herself in such triumphant manner, placing herself, as it were, in a throne of majesty, and with great pride treadeth virtue under her feet, tugging and haling her by the hair as a poor captive slave: shall we not then have just cause to be angry, and (as the Poet saith) to be mad with reason?  
But it is not so with envy, for that can not pretend any coulerable show, but if we be envious, it is at the happy and prosperous estate of an other, for which we should rather rejoice and praise God. And this is the reason that Bion the Philosopher, meeting on a time with an envious man, demanded of him, whether he was vexed and tormented with the prosperity or adversity of his neighbour: giving us thereby to understand, that the nature of this cursed and diabolical passion is, to repined at the happy success of an other, and to sorrow at his joys, and (as the Poet saith) to pine away, when we see our neighbours children prospero, his beasts fat, and his fields fruitful and loaden with plenty of corn. Whereby we may easily perceive, how much more detestable it is, than the other passions, which may pretend some show, though not altogether to excuse them, yet in some sort to cloak and colour them.  
Covetousness allegeth the hardness and misery of poverty, 
The pretext of the passions of the mind.  the multitude of children, the small charity and relief among men, the diseases and afflictions which ordinarily happen among them, without the hope and expectation to be succoured by any other friend then by money.  
Ambition pleads that men are in no account at this day, if they be not in honour and credit, as also being able to pleasure and profit our friends, we purchase unto ourselves love & good liking of them, or in hurting our enemies, we make ourselves redoubted of them, by overthrowing their practices and endomaging themselves.  
Choler showeth the greatness and indignity of injury, the ingratitude and infidelity of him that offered it, the suspicion, dishonour, and disgrace that may ensue by dissembling it, the example of justice, and the severity which is requisite to repress injuries, and to bridle the outrageous offenders.  
Pleasure allegeth his sweetness, and that we must pass our youth merrily, as also the season of the year, the time, the opportunity and the company, which draweth us on to recreate ourselves, and that it is a very civil and gentlemanlike thing, to spend lustily at great meetings: and contrariwise that it is a clownish and mechanical manner to be niggardly, and never to come in company.  
Fear and cravinlinesse showeth what danger there is in hasty and rash proceeding, and that it is far better to go on slowly, thereby, as it were, to ripen our business, then by thinking to make haste, and by taking of it to soon, to make it nought, and shrink afterwards.  
And to be short, 
Every vice hath some excuse save envy, which should make them the more ashamed which are infected with it.  as our flesh is very subtle and ingenious in that which appertaineth unto it, so we have no passions but we have some sophistical and slender reasons to maintain and justify them in some sort, except it be envy, which being accused, hath nothing to say for itself. And we see that many men that are fearful, given to pleasure, covetous, or ambitious, will confess so much; but he that is envious dare not discover himself, for that this passion is so loathsome and unsaverie, that it offendeth who so ever smelleth it.  
And there is great reason, why it should be so: 
Acomparison between envy and the other vices.  for all the other proceed of the corruption and disease of our nature; but this proceedeth of a malicious and perverse disposition of our wills. The others are oftentimes so greatly tempted, that though they yield, yet they deserve some pity and commiseration. But this envy is not tempted, but with the blessings and benefits of God. For as Christ jesus speaketh in the parable, 
Math. 20.15  the eye of the envious is evil, because God is good: and therefore he deserveth greater condemnation, than he that is impatient, when he is in affliction, for that oftentimes he is scourged by the heavy hand of God, and that in very rigorous manner, in such sort that it is hard, nay impossible by reason of the vehemency, or rather fury and rage of his afflictions, to keep his heart and bridle his tongue, that the one do not conceive, and the other pronounce great blasphemies.  
But what can an envious man allege for himself but this, 
The cursed and horrible object of the envious.  that God is to good, to merciful, to liberal and to bountiful towards his creatures, in giving to one so great strength, to an other such riches, an other such health, to an other such friends, to an other such knowledge, to another such honour, to an other such favour and credit, and generally to all sufficient to be contented there with? for he respecteth nothing else to torment himself withal: as also on the contrary when he rejoiceth, it is for some lamentable and heavy matter, as when he seethe discord among friends, jealousy between man and wife, his neighbour's house on fire, his children licentiously given, his servants steal and run away, his time lost, his goods wasted in such sort that all is spent, & he brought to beggar's state: in these & the like miseries, the envious man rejoiceth: he never laugheth heartily but when he seethe others weep, nor ever weary but when he seeth others laugh: he is healed by the diseases of his neighbours, and raised up by the death and destruction of other men.  
As we see among beasts some feed upon venom, 
Fit comparisons for this purpose.  and others upon carrion; so doth the envious man fat himself in the loss, poverty, misery, death, and destruction of his brother. S. Basil in one of his Homilies, doth very fitly compare them unto flies; for as they leave the sound parts of the body, and light upon the corrupted & putrefied parts thereof, and take such delight in the matter & filth, that it is hard to keep them from it: so likewise an envious man taketh no pleasure in all the other parts of a man's life, but only in that which is diseased and corrupted.  
They are like unto Timon of Athens, 
The envious man is enemy to God and man.  enemies to men, and unto whatsoever appertaineth unto their own prosperous estate, and also haters of God and of his glory. For whatsoever he hath made in this world to manifest his goodness, and by this means to allure and draw his creatures to honour him, is most odious and displeasing in their sight. Wherein they show themselves to be the children of the devil, and make manifest that they are his heirs and successors, in the hatred which he hath born from the beginning, as well to the honour of God, as to the health, wealth, and prosperity of men, which are the very notes and tokens whereby they are known that are of his race and family. And who can sufficiently express how far they are from all charitable affection, in that nothing grieveth them so much as to see God honoured, and men profited, as to see God rain down the Manna of his heavenly benedictions, and men to gather it up and enjoy it. 
Proofs of that which hath been spoken by examples. 1. Cain. Genes. 4.5.   
And to the end, that this may the more lively appear, let us consider a little what was the cause of the hatred that Cain bore towards his brother Abel. God (sayeth Moses, was pleased with Abel's offering: which his brother perceiving, was by and by pale, sorrowful, and sad: as if by his countenance, he would discover his malice and hatred, which he had inwardly conceived in his heart, which was so great, that he could not be satisfied, but with his brother's life, as he had even from the beginning resolved with himself. Behold what occasion this poor innocent man had given unto the other to do him so great harm? whereof was he culpable? surely of nothing, but only this; that God loved and favoured him, and to declare unto all men the favour he bore unto him, he had accepted of his prayers and sacrifices. What was the reason that the high Priests, Scribes, 
2 Of the Scribes and Pharisees.  and Pharisees bore such deadly hatred unto Christ jesus, which they showed during his life, by opprobrious words, injurious deeds, and many outrageous dealings: continuing them so fiercely, and that after his death, that they endeavoured by all means to extinguish the memory of his name, and to banish such as should but mention it, or that would in any manner or sort whatsoever favour and defend his honour? What had he done that did so offend them, or might justly provoke them to such anger? He made their blind to see, their deaf to hear, their lame to go, he healed such as were sick of the palsy among them, he cured such as were possessed with wicked spirits, he raised up their dead, he found out that which was lost, that which was weak he comforted, he healed the broken, he instructed the ignorant, and called sinners to repentance, to the end that they, acknowledging their faults, might obtain pardon: he comforted the afflicted, and in a word, he was the haven and refuge of all such as were tossed with the waves of misery, and as it were, the store house of all the graces, favours, and blessings of God, which are exposed indifferently unto all men. Behold now the faults he committed, and the causes whereby they were so eagerly bend against him. Wherein we may evidently see, that there is nothing that more offendeth the envious, then to be good, and that the greatest fault among them is to be virtuous, to be in favour with God, and to have a good opinion among men. Whereupon Themistocles was wont to say, that the reason why no man envied him, was, for that he had done nothing worthy commendation. Diogenes in like manner, hearing one complain that he was hated and spited of others, counseled him, that (to revenge himself) he should still continued to be virtuous, as the best means one can have to punish such enemies, whom he tormenteth, and, as it were, racketh more by his good conversation, then by all other injuries whatsoever he can offer them.  
It is a very strange thing to consider the hatred and malice that the envious man beareth to virtue, and how he is grieved when he seethe it shine, as it were, in his neighbours. For albeit that it be profitable and commodious for himself, and that he reap great fruit thereby: notwithstanding he is not contented therewith, but had rather loose the profit he enjoyeth by this means, then to see the other enjoy the praises and commendations which he deserveth. Which we may see by the Pharisees, who continually spoke maliciously of the doctrine and miracles of our Saviour Christ jesus, not for that they were hurtful or unprofitable to them, but only to deprive him of the good opinion that the people had of him, by reason of his works, and to defraud him of the honour that was due unto him.  
Who reaped all the commodity and profit of the wisdom and prudent government of David, 
3 In the example of Saul.  of his valiantness, diligence, and dexterity, of his victories, and generally of all the happy success and prosperous events in all his enterprises? was it not Saul? and yet for all that, he was so displeased herewith, that he had rather be overcome himself, then vanquish others by his means: and that in such sort, that he was not so much grieved with the damage and hurt that Goliath and his other enemies had done in his country, nor with the reproachful words they used to wards himself: as he was tormented when he saw the daughters of Israel sing songs in his praise seeing him return with Goliahs' head upon his spear. 
4 Of josephs' brethren.  What an exceeding commodity and profit was it for jacob, his children, and whole family, that God had purposed to advance joseph to such honour and dignity? for otherwise they had been in danger (as in process of time it evidently appeared) miserably to have died with hunger and famine. Notwithstanding they setting behind them all the pleasure and commodity which they might participate of, by their brother's advancement, desired rather, (through an envious and malicious stomach) to see their brother die, yea, and themselves to kill him, and thereby endanger themselves, their children, and their good father, then that (through the goodness and bounty of God) he should attain unto so high preferrment.  
By this, one may perceive, 
The nature of the envious and their hypocrisy.  that the envious man is no less grieved at the sight of virtuous and well disposed men, then is the Panther when he seethe the face of a man, which (as Saint Basil saith) is so displeasing in his sight, that he no sooner seethe the picture thereof, but incontinently he rageth and endeavoureth by all means to spoil and tear it. It is true, that the envious man doth never in such sort discover himself. But endeavouring to obscure the honour of other men, he useth some pretext and colour, and by all means seeketh to hide his malicious stomach: as appeareth by the jews, who to cloak the spite and malice they bore unto Christ jesus, conventing him before the judge, sometime accused him that he was a blasphemer, sometime that he was a seditious fellow, and a mover of tumults among the people, and such like accusations, by this means the better to hide their own cankered stomach, to make him odious among the common sort, and to provoke the magistrate against him. Notwithstanding though that the hatred and rancour, which the envious bore toward the virtuous, be so coloured and disfigured, if it were greater than the enmity which is between Eagles and Dragons, or that between the Crows and the Owls, the Cock and the Lion, the Boar and the Elephant, between whom (it is reported) there is such discord and hatred, that even when they are dead their bloods will in no wise be mingled together: so likewise envy and virtue can in no wise agreed. He that will be in favour with the envious man must needs be vicious. For so long as God is good, (which is and shallbe for ever and ever) and that through his great and exceeding mercy, he shall bestow many and great graces among his children, 
Envy continueth always.  to enrich and beautify them: and as long also as there shall be any in this world, who desire to live virtuously and honestly, this passion will always remain in the devil, and in the heart of all such, as are in slavish estate and condition under him, gnawing them continually, and feeding upon them as an impostume or filthy ulcer. By reason whereof the ancient Philosophers have likened virtue to the sun. For as the heat thereof softeneth wax, and hardeneth the mire: so likewise virtue rejoiceth and comforteth the good, and grieveth the wicked, consuming and wasting them by little and little, and so at length pineth them away with sorrow and grief, in seeing good men flourish in wealth and prosperity.  
It is like unto the moth in the garment, the worm in the tree, 
Fit comparisons to prove that envy consumeth itself.  the rust on the iron, which first consume those things that have engendered it. And this is the reason, why that Agis, understanding that in Sparta there were many great and envious personages, answered, that he was sorry to see them so unhappy, as that they could not rest contented with their own sorrows and afflictions, but the more to vex and torment themselves, they must be grieved at the prosperous and fortunate estate of other men.  
Envious men (as the old saying is) are not only like unto vipers, in that they be always full of poison, but also for that neither the one nor the other can bring forth their young ones without kill themselves: and they differ in nothing but in this, that when as the young vipers are hatched, the old presently die, whereas malicious men consume by little and little, as men pined in prison, or wasted with a long sickness.  
Seeing then, that this is so dangerous and pernicious a vice, 
Examples of many excellent men, who have been voided of all envy. Nom. 11.27.  we aught most carefully to take heed of it, and to abandon it, by all possible means: imitating herein the examples of magnanimous and heroical minds, who have by all means honoured and countenanced virtue and honesty in whomsoever they found it. When as Eldad and Medad began to prophecy in the host of Israel, a certain young man being jealous of his master's credit, 
1 Moses.  and fearing that his name should be greatly obscured, came and told Moses: and joshua counseled Moses to put them to silence: but in stead of following joshuas' counsel, he praised and magnified God, and broke forth into these speeches, OH that all the people did so: giving thereby to understand, that we can not conceive in our minds, much less express in words, how happy that land should be, whose inhabitants are replenished with the knowledge of God, and study continually to set forth his praises. 
2 Of john Baptist.  When as the disciples of john Baptist understood that Christ also baptised, being moved with a like affection, came unto their master, and told him of it, and further, that many went after him to hear his doctrine, was he angry or malicious against him for it? no: but thereupon took an occasion to give him those ample and great testimonies which are written in the Evangelistes, 
Matt. 3.11. Mark. 1.7. Luk. 3.16. joh. 1.16.  that he was the lamb of God, which should take away the sins of the world, that he was the spouse, that he should baptise with fire, and with the holy Ghost: that he was not worthy to unlose the latchet of his shoe, that himself must decrease, but he must increase, to the end, that by this means his Disciples might understand his authority, and learn wholly to depend upon him. 
3 the Apostles.  Were the Apostles envious, when they understood that Paul was called unto the same dignity that they were? Was there any contention among them when they met, for their place, for the chair, and such like pre-eminences, where with some Clergy men are so busied in their assemblies, and that often times with such earnestness and bitterness, that it hindereth their consultations, and that in such sort, that they never meddle with that for which they assembled? though he were the jest among them, and as one borne out of season, yet did they not thrust him down to the lowest place, as we use to do ordinarily those, who come last, but acknowledging the graces and gifts of God in him, they friendly and courteously received him into their company coming to jerusalem, and gave him the right hands of fellowship, as it is in the Epistle to the Galatians. 
4 S. Paul the Apostle  Was he himself also envious, for that God had given unto others so great faith, such knowledge, compassion, and many other singular virtues? we may see as well by the history that Saint Luke hath written of his life, as by the Epistles which he wrote unto many Churches, the great zeal and desire he had, that all other should be equal in gifts and graces unto him: 
Rom. 9.3.  and that he was, as it were, so ravished with this affection which he bore towards his brethren, that to save them, he wished himself accursed. But where shall we find a more notable example, then that which is propounded unto us in the person of the son of God, who hath communicated unto men all the gifts and graces, which he hath received of his Father, and hath divided with his brethren, his obedience, his justice, his innocency, his life, his inheritance, and whatsoever he had beside, without reserving aught to himself, saving only the glory thereof and the pain to distribute them? and further, to make us partakers of his honour, he hath made us the children of God, Kings, Priests, and Prophets as well as himself: he hath placed us at the right hand of God his Father, he hath set us at the table in his kingdom, he hath made us judges of the world, he hath made us flesh of his flesh, bone of his bones, one body and one mind with him: and the better to show how greatly he desireth to be equal with us, and how far he is from all envy and malice, he hath not only conformed himself like unto us in those things above mentioned, but also the better to resemble us, he hath participated of all our infirmities, except sin: for he suffered hunger and thirst, cold and heat, yea and death itself as well as we.  
What man is there, who considering the great humility, charity, and purity of heart in our Lord and Saviour, 
The consideration of the unspeakable mercy of Christ jesus, and the duty we own unto our neighbours is the very counterpoison of envy.  and that towards all the world, dividing as it were, and that so liberally, so great graces with other men, that can be justly offended, if his neighbours and friends be comparable unto himself in many commendable virtues? Where is the conformity we should have with the members of a man's body, among which there is such concord and agreement that it is wholly without any emulation or envy? for though that the figure, place, disposition, usage, and dignity, be very different, considering the parts, yet do we never see them disagree, and spite one at another, either for the health, quietness, comeliness, or perfection of the other, or that one rejoiceth in the other's imperfection. Where is that unity of mind and heart, which hath been so recommended unto us by the writings and books of our ancestors? or where is that readiness and promptitude one towards another, according to the ability that God hath given us, for the employing of such gifts as we have, to the common utility of the Church, if we grieve at the graces that God hath bestowed on us? Where is that blessing we aught to give unto our neighbours, when they are at their harvest, in saying, the Lord prospero you, we wish you good luck in the name of the Lord? Where is that Christian charity, that should be without malice and envy? Where is that faith that should appear and be made manifest by our tender affection, and the love we own unto our enemies, seeing it is so little towards our friends, and yet that little is corrupted and stained, as it were, by a secret kind of envy, that we bear towards them, when we see them prospero, and that God hath advanced them in honour and dignity above ourselves? Where is that community, (I do not mean that confused and Platonical participation of all things) but that holy and evangelical society which aught to be in God's common wealth, which should be united and linked together with a most holy, a most perfect, and a most firm and absolute band of friendship? and to conclude in a word, how should we have any participation with God, or with Christ jesus his son, if they have taken so great pains, and have been so careful to instill virtuous motions into men's minds, and we spite and grieve to see them godly and virtuously inclined?  
Lycurgus' beholding that sheaves of corn after harvest evenly divided, 
Examples of the heathen, to show how farremany of them were from envy.  took great delight to behold so great equality among neighbours. What a pleasure is it my friends (saith he) to see the commodities of our country so evenly distributed, as though we were all brethren, dividing our father's goods by equal portions? What a shame aught it to be unto us at this present, & what a condemnation will it be at the day of judgement, to see such amity and brotherly affection among heathen men, and in us, who carry the names of Christians, such hatred & uncharitable dealing, which showeth that we are wholly possessed with spite and envy.  
Paedaretus one of the most honourable and worthy men of Sparta, 
2 Paedaretus.  labouring on a time to be chosen one of the number of three hundred, who were elected for the government and rule of the city, and being rejected, returned home to his house very merry: which the ephors (who were the censors of the city, and the reformers of vices in their common wealth) understanding, sent for him, supposing indeed that he had derided and mocked their partialities in elections: and demanding of him why he laughed and sported himself in such manner, seeing that he should rather be sad, considering the disgrace that was offered him: he answered, that he could not but exceedingly rejoice, to consider that there were three hundred men in the city better than himself, and more meet to govern, and be employed in the common wealth: giving us thereby to understand not only that he was not envious, but also that he was exceeding joyful, that there were somany men better and more honourable than himself. 
3 Alexander the great. Plutarch in his treatise of flattery & friendship.   
Alexander the great, understanding that there was a certain Graecian, who was an excellent runner, for that he himself was very nimble and active, greatly desired to see him, and to run with him: but perceiving that in the course, the other did not strain himself, but as it were voluntarily suffered himself to be outrun, by reason he ran with so great a parsonage: he was marvelous angry, and reproving him for it, told him, that he was none of that envious and malicious brood, who are always discontented if they may not overcome in every thing, knowing very well, that the immortal gods, who did liberally bestow their gifts and blessings at their pleasure, do not confer all upon one man, but diversly enrich divers men, using therein a wonderful wisdom and counsel, by this means to bridle men, who naturally are fierce and proud, that they should not contemneaed despise other men, but that rather through a mutual necessity and want the one hath of the other, that they should one seek for another, conserving a society among themselves: the great ones to be served by the small ones, and those that are in poverty to be relievedby such as are in wealth and prosperity. The same prince being at another time present, and sitting among many other great Lords to determine a controversy between Thessalus and Athenodorus, twotragicall poets, touching their excellency in the art of poetry, and to give the honour and price unto him to whom of right it did appertain, gave his voice with Thessalus: but perceiving that the other judges were not of his opinion, but contrariwise determined with Athenodorus, said, that he would willingly have given half his kingdom, so that the party with whom he had given his voice might have had the victory, for that he would not have received such a disgrace, as to be thought he had judged of a matter he had no skill in. Notwithstanding it was meet that the honour should remain unto him to whom it was adjudged, and that it aught not to seem strange unto Thessalus, that he was not accounted the best poet, nor to himself that he was not the wisest among the judges, for that every one can not have the first place, and exceed in all virtues. Consider the magnanimity and heroical mind of this great prince, and the malicious hatred, not only of some great personages, but also of mean gentlemen at this day, if their servants or inferiors reprove their judgement and opinion publicly in any matter whatsoever, and we shall see a wonderful difference.  
If (to proceed further) we would know the causes of this diversity, 
Whereof it proceedeth that there are so many envious men in the world at this day, & why Alexander was so magnanimous. Plutarch in his discourse of Alexander  we shall find, that vice and imperfection is the cause of envy in the one, and that the great virtue of the other is the principal reason which maketh them to embrace, commend and recompense, whatsoever they found worthy of commendation in their times. In Alexander's time there was neither Philosopher, Poet, Orator, Mathematician, Carpenter, Painter, Carver, or any artisan whatsoever that was excellent in his art, whom he would not see and talk withal, whom he had not enriched and honoured: yea he made some of them in great and goodly pictures of brass, the better to manifest in what reputation he had their virtue, and to encourage others to imitate them in their excellency. It were a hard matter to judge whether he were more prodigal towards them of his heart in loving them, or of his tongue in praising them, or of his purse in recompensing them. For he spared none of all three: to one he gave ten talents, to an other he gave fifty, to an other an hundredth, to another a thousand: in so much, that he had sooner emptied Darius coffers, which were full to the top, then satisfied his own desires in giving and rewarding. In like manner, to the captains and valiant men of war, of whom he might rather be suspicious, and conceive some secret envy against them (for such is the nature of all men for the most part, who profess arms) he was so liberal, that none of them (all the time he was in the wars) ever did any memorable and famous act, but he was worthily recompensed. For he gave them castles, cities, and kingdoms, and in a word, so highly honoured them, that some of them were ashamed to receive so great rewards for very small peecees of services, as they thought. And this great liberality and munificense towards all men of quality whomsoever that he could hear of, was the cause, why that soon after his decease, a certain man (seeing wise men despised and die beggars, without any relief) said to a Poet named Archestratus (lamenting the time passed, and seeing so worthy a man in such great distress and want,) OH (saith he) that you had been in the time of Alexander: for he would have given you for every verse you make, some such kingdom as Cyprus, or the kingdom of Phoenicia. This was the reason also why some compared his reign to the spring-time: for that then the earth being moderately warmed by the sweetness of the air, which is then clear and temperate, bringeth forth herbs and flowers, and hatcheth the seeds which it hath received long before: so likewise Alexander drawing forth the spirits by his liberality, which had been kept in, and as it were hindered with the cold of the former ages, made his own time so fertile, that since his reign, there hath been no age that hath been so fruitful.  
Alexander Severus sometime Emperor of Rome, 
4 of Alexander Severus.  imitating this worthy king, would be acquainted with all the excellent Orators and Poets of his time, and hear them very often, and he took such delight herein, that one day in the presence of many great Ambassadors, 
Lampridius in the life of Severus.  he boasted (as of a thing which he gloried most in) that there was never a famous learned man in the world, who either had not talked with him, or wrote unto him. Which surely is a worthy commendation for kings, and aught to be hereditary, and as it were, the proper and true patrimony of all great states, who can not have a more goodly ornament to beautify themselves, and ennoble their houses, nor a more notable blazon in their arms, to verify their nobility, nor (to conclude) a more shrill trumpet to sound out their praises over the face of the whole earth, and to continued them unto the ends of the world, then to be such lovers of virtue and knowledge, and to honour these gifts in whomsoever they found them. 
Contrary examples of Princes, who have hated virtue.   
On the contrary, there is nothing that so obscureth and defaceth their glory, nor that so soon extinguisheth their memory, or that maketh them more abominable and detestable to all posterity, whensoever they are mentioned, then when as they have been enemies to learning, and men of understanding. For who is there, that at this day abhorreth not the memory of the Emperor Licyntus for the contempt he had of all good learning, 
Euseb. lib. 8. cap. 13.  and the hatred and malice which he bore thereto, in that he banished all the learned men out of Rome in his time, terming them in derision the rats and vermin of his Court. Whereat we need not to marvel, considering he was so ignorant and so foolish, that he could not so much as writ his own name: and Ignorance as we daily see is a deadly enemy to virtue. 
2 Of Ateas. Plutarch in Apotheg.  And what shall we say of Ateas the king of Scythia, who hearing one of his prisoners named Ismenias, which was taken in the wars, play most excellently upon a flute, and so delightfully, that every man had great pleasure to hear him, admiring and wondering at him as at ademy god, said, that he for his part had as lief here a horse neigh: showing thereby, the scorn and malice he bore to wards the player, and the spite he had towards such as heard him, and that the barbarousness of his mind and of his ears was such, that it seemed the one was shut up within his stable, and the other fit to hear an Ass bray, than the Muses sing. One need not to marvel (as I have said) though that such a prince, nourished in the deserts and woods, like unto a bruit beast, had so savage a mind, and that he so little esteemed knowledge and virtue, which were wholly unknown unto him. But it would make a man wonder, that among the Greeks' and Romans, who would needs be accounted civil, and reputed of all other nations barbarous in respect of themselves, there should be any such rudeness. 
3 of Dionysius of Syracuse.  Dionysius the tyrant of Syracuse, through a spiteful and malicious hatred, set that famous Poet Philoxenes to work in the mines, for that he being commanded to correct a certain tragedy, which the tyrant had made, finding every thing amiss in it, wholly defaced it from the one end to the other: wherewith the tyrant was so spited, that he condemned him to as grievous a punishment, as to be a slave in the Galleys.  
Adrian had many goodly and commendable parts in him, 
4 of the Emper our Adrian.  and was one of the best furnished with knowledge and understanding of all the Emperors of Rome: but this was all obscured with the hatred that he bore unto all them, who who were renowned for their skill in any art whatsoever. Which indeed was so extreme, that he could not endure that any man should read any books in Rome, but those of his making: or that any artificers, especially painters and gravers, should be accounted better than himself: so that to satisfy this his malignant and envious passion, he expelled Favorinus and Dionysius Melisius, who had offended in nothing but in this, that for their excellent knowledge in all humanity, in painting and graving they were accounted the most notable of all other. Nay he did worse, for when as the Emperor Trajan was about to build a certain house for the exercise of music, and that there was some difference between him and Adrian for the placing of the stairs: the master workman seeing the opinion of Adrian to be without all reason, and that notwithstanding he would needs maintain it against the Emperor and all other the chief workmen which were there, was compelled to say, the better to repress his presumption, that if he had no better skill in painting then in making of stairs, he was not very skilful, or (as Dion reporteth it) that he might go paint hops. He dissembled this thing for the time, as though he had not heard it: notwithstanding, he was inwardly so offended and so vexed, that his opinion was rejected as well of the masters of the art as also of the Emperor, that afterwards he (coming to the Empire) put the poor man to death, for no other cause but this, that he would not yield unto him, in that which was most unreasonable and contrary to knowledge.  
Although these former examples be most execrable, 
5 The greatest example of envy in Commodus, written by Dion, Lampridius, and others.  yet are they nothing in comparison of that of the Emperor Commodus, who notwithstanding his education and bringing up by the most famous and wise men, which were in all the world, and the diligent care of his father Marcus Aurelius, the wisest and most virtuous prince that ever was, and the goodly pattern of honour and virtue, which were set before his eyes in the examples of five Emperors his predecessors: and finally the grave and wise admonitions, which he had daily of the trusty and faithful counsellors of his late father, was notwithstanding so vicious, and so unruly in all his actions, that he exceeded all his predecessors and successors in mischief, and especially in envy, which was in him in most abundant manner, which may evidently appear if we consider two or three of his acts. When it was told him that Mamertus Antonianus was very like him in proportion of body and magnanimity of mind, he caused the party that told him this, forthwith to be slain, and likewise within a little after, he murdered his cousin Antonianus, alleging, that it beseemed not any man in the world to compare him to another, much less to resemble him. And it is further reported of him that he poisoned Sulpicius Crassus the Proconsul, julius Proculus, and Claudius Lucanus, who were the governors of Asia, for that he understood they were honest men, governing the countries under their charge prudently and justly. But the most infamous and wicked part of all other reported of him, is, that of the fourteen or fifteen Roman gentlemen, who were sporting themselves upon the bridge of Tiber (for he passing that way and meeting with them, demanded of them what they were talking of: whereto they answered, that they had been discoursing of that worthy Emperor Marcus Aurelius, who after his death had left an everlasting sorrow to all posterity, for the loss of so good and virtuous a prince) for which, without any further process of Law, he caused them to be thrown into the river, saying, that no man could speak well of his father, but he must needs speak evil of him.  
Who is there, 
No envy in any other creature but in man who hate one another.  that abhorreth not such men, and that hearing such mortal hatred, is not astonished to consider that ever their should be any such creatures, though indeed their nature is so wicked and so corrupt, that there is no impiety whatsoever, which is not sometime inherent in them: for the corruption of them is so exceeding, that there is no kind of mischief, but they are subject unto it. There is no imperfection or vice whatsoever in other creatures, which man participateth not of, and which is not common to him with them: and if there be any vice that man hath proper and peculiar to himself, surely it is envy, which is never found in beasts, for that they have not the reason and understanding to discern the happy and prosperous estate of others. Which is the cause that engendereth hatred and envy among men. And as there is no envy but among men, so do they always use it one towards another. We do not envy an Ox for his strength, nor a Peacock for that he is more gay than we are, nor Apes for their nimbleness, nor serpents for subtlety, nor doves for their simplicity, nor any other creatures for those qualities that are in them. There is nothing but the prosperity of other men that vexeth us: and especially of our friends, neighbours, kindred, equals and familiars. For we never envy strangers and such as we know not, nor the poor man ever envieth the Prince: but the potter the potter (as the Proverb sayeth) the fisher the fisher, the huckster the huckster, the merchant the merchant, the gentleman the gentleman, the scholar the scholar, the servant the servant, the young man the young man, the old man the old man, the soldier the soldier, the lawyer the lawyer, the Doctor the Doctor: and to make short, we see that such as should uphold and maintain one another, either for their state and condition, their years, their neighbourhood, their kindred and acquaintance, are usually set together by the ears through this cursed passion: and it breedeth commonly much debate between great personages if they be neighbours, and dissolveth the knot of unity between brethren, if they converse long together.  
And this appeareth notably in the examples of Cain and Abel, Isaac and Ishmael, Lot and Abraham, jaakob and Esau, joseph and his brethren, the Apostles of Christ jesus, the kingdom of juda and Israel, the Turks and the Persians', and in old time the Parthians and the Romans, among whom, there was never firm friendship, nor sure unity by reason of this cursed envy, which ever broke the bands that should have tied them together. And it seemeth that this was the principal cause, 
Why God hath recommended unto us the love of our neighbours.  why God in making a Law that one man should love another, there is a special remembrance made of our neighbours, and such as inhabit near together. For though that of ourselves without any commandment, we aught to love them, by reason of the proximity and acquaintance we have with them, and that therefore one would think, he had more need to have commended, yea and commanded the love of strangers: yet notwithstanding considering that which we have spoken touching the perverseness of our nature, which for the most part maketh us to hate our neighbours, more than any thing else, he hath especially mentioned them in his Law, therein expressing the malicious and cankered cogitations of our hearts, seeing that we are more savage and cruel herein, than the bruit beasts. 
Beasts not so savage as man is.  For they being but a little acquainted and used together, do live quietly without molesting one another: as we may see by cats and dogs, who live quietly together and seldom or never fight, unless it be, when as the one know not the other. But the first that we will be scratching and clawing, if we may catch them, are either our neighbours, or our next kinsfolks.  
Envy then, 
A brief sum of this first discourse against envy.  as we may see, among all other creatures maketh choice of man, and among men, of neighbours, and of them the most virtuous, against whom it opposeth itself without all discretion. For it spiteth all virtue and prosperity whatsoever. And as we see all brightness offensive unto those, who have sore and diseased eyes, so likewise there is no light of the mind or understanding, which doth not grievously vex, and as it were gnaw the heart of the envious, when as he considereth his neighbour's honour and glory, thinking that his own is wholly obscured, as are the moon and the stars by the sun shining. By reason whereof, even as when we see our neighbour's house which, by reason of his greatness and stateliness, bereaveth us of the air and prospect, we wish that either it were clean pulled down, or at the lest abated: so likewise, the envious men would willingly, that the advantage that their neighbours or familiars have of them, were taken away, and their sails lessened, for that by their greatness they think themselves diminished.  
We have hitherto declared what manner of passion this Envy is, 
The second part which discourseth of the remedies against envy, and of the comfort those aught to have who are envied. 1 The first remedy.  and how far it estrangeth us from God, (whose image should always lively appear in us) and how near it coupleth us with the devil. Now it remaineth briefly to set down such remedies as are convenient to avoid it, and withal the comfort and consolation that God and virtuous men aught to have, when they are spited and hated. As concerning the remedies, Saint Basill hath set down two; the first is, that we diligently consider the frailty and uncertainty of riches, honour, pleasure, and other delights of the world, which are ordinarily the causes of the hatred we bore towards our neighbours. For if we repute them (as in deed they are) vain and transitory, and consider with ourselves the care, pain, danger, and displeasure they draw with them, we would rather pitle them who possess them, for that they bring so much misery, than spite and malice them, for so short and troublesome a felicity. After that Dyonisius the tyrant was driven out of his kingdom, 
Plutarch in the life of Timoleon.  Diogenes meeting him on a time at Corinth, whither he was retired after his fall, in the presence of many philosophers, among whom he was sporting after his accustomed manner, told him that now he began to spite and envy his estate, to see him live so quietly: meaning, that poverty, by reason of the rest and quietness we have thereby, is more to be envied and spited then all the riches of fortune, which as lightning in vanishing suddenly, doth nothing but dazzle the eyes of the beholders.  
The second remedy is, 
2 The second remedy.  that we consider that the graces and gifts of our neighbours are common to the whole Church, and that it is given them not to the intent they should be lords over them, (for from God alone doth every good gift proceed, and he aught to be reverenced for them) but as good and faithhfull stewards to distribute and divide them among such as have need of them. If we would think of this, we should have no great occasion to malice them but contrariwise we would think we were greatly bound to love them and their wisdom, for that they take great pain to keepeus, and to bestow upon us those good things, which God giveth unto us by their means, and if it happen that (as unfaithful masters of an hospitals, who but too often rob the poor men over whom they are placed) they will retain any thing unjustly, of that which God hath given them to dispense unto such as have need: yet in such a case we should be so far from Envy, that on the contrary we should exceedingly pity such poor thiefs, which expect every day when the judge should send them to hanging, by reason of their theft and robberies, and for that they have been so unfaithful in their dealings.  
Now as concerning the comfort that a man should have that is spited: 
A comfort unto him that is spited. The first comfort.  He must first hope, that if he persist constantly in the study of virtue, it will daily so increase, that at the length it will weaken envy, and so diminish it by little and little, that in the end it will quite extinguish it. For as we see the fire in the beginning cast forth a great smoke, which quickly vanisheth away as soon as it is well kindled: so likewise virtue causeth great malice and spite in the beginning, but if a man be constant and will not be discouraged, but burneth more and more in virtue and goodness, in the end he shall disperse them, as the Sun beams driveth away the clouds, in such sort, that at length we shall not know what is become of them. 
The second consolation.  He must also comfort himself in that which Saint Gregory hath spoken, that as God by a wonderful and an unsearchable counsel hath accompanied our maladies, diseases, losses, poverty, and all other afflictions whatsoever with a kind of compassion and natural pity, to the end that our neighbours taking compassion of our infirmities, should somewhat assuage the bitterness of them, and by this means, as it were in some sort, help us to bear & sustain the burden of them, so also that in those particular blessings he bestoweth upon us, he useth envious men as a means to bridle us, that we should not exalt ourselves too high, and that this presumption, if it be not bridled, should not be the occasion of our ruin and destruction. For the two extremities (as Aristotle saith) do prejudice as well the body as the mind. If one drink or eat, sleep or labour too much, it hurteth the corporal health which can not be preserved, but by a mediocrity in all things: so likewise may we say of the mind, which surely is not in health, if it be either too haughty, proud, or presumptuous, or too base, low, and submiss. To the end then that it may be well disposed, it must be kept in a mediocrity, and, as it were, in a mean between both, to the end that it may be strong enough to bear adversity, and so heavy, that it be not blown away with a puff of prosperity, which is a very difficult thing as we may daily see by experience, for we do no sooner think of adversity, but we are by and by thrown down and discouraged: and a little prosperity will make us carry all our sails. And therefore God hath set envy on the one side, and pity on the other, as it were two places to rest on, in the high way, to the end that if we will exalt ourselves in prosperity, Envy should be ready to pull us down, and if we be too much discouraged with adversity, pity and compassion should be ready to help us up.  
We may gather hereby that God useth envy, 
What profit God draweth out of envy for the good of his children.  as those of Athens used their Ostrocisme, for by their Law and ancient custom of the country they banished the richest, and most renowned men of their Common wealth, and such as had borne greatest offices, and by their prudent and wise managing of their affairs had gotten greatest authority: not of a rash or heady conceit, or thorough ingratitude, and a misconstruing of their good services and famous acts, and much less for any crime or fault committed by them: but only by this means to moderate their greatness, and to hinder them, that their ambition should not grow to the height of tyranny, and by this means to resist it in the beginning, lest otherwise growing too great, the course thereof would not be stopped without great trouble and effusion of blood. In like manner God suffereth good and virtuous men to be envied and vexed, not for any harm he beareth unto them, nor for any desire he hath to punish them for their sins committed, but only by this means to keep them from presumption and pride, whereto we are very much inclined, when as we conceive in our minds, that we are better and more fortunate than other men.  
And thus much have I thought good to speak touching the remedies against Envy, after which, and that passionate humour of Anger, whereof we have discoursed in the third book, it shall be requisite to speak of pleasure, and of that unbridled affection, which we have in the disordinate lusts of the flesh: to the end we may rightly know what is vicious therein. For these two passions being placed the one after the other, thereby we may the better understand each other, and in like manner the misery of our miserable nature, which in diverse things is so equally troubled and tormented.   

THE FJFTH BOOK of the tranquillity and contentation of the mind. AGAINST PLEASURE. A brief sum of the whole Book.  
SEeing that we have learned by evident demonstrations and sound proofs out of the word of God, that this earthly life is but a pilgrimage, and (as it were) a way wherein we walk unto a better life, that is to say, unto the kingdom of heaven: it followeth then that we must so use our bodies and our goods, be it either for necessity or for pleasure, that both may further us for the attaining of that heavenly place, wherein our true rest and repose dwelleth and consisteth. Which we can not well do, unless we understand the hindrances that vanity casteth in our way, to the end that they being taken away, we may the more easily pass to the place whither we would. To help us forward as much as may be, the Author discourseth in this fifth book of Pleasure, and especially of that kind of Pleasure which we aught especially to eschew: and the better to make us understand his meaning, he devideth Pleasure into four parts. The first sort of Pleasure is honest, good, and laudable, which in few words he passeth over, as having a purpose to stand longer upon the other. Than he cometh unto those which are natural, wherein he refuteth those, who through too great austereness condemn them as unlawful: consequently he confuteth the Stoics, and entereth into a discourse of affections, and especially of joy and Sorrow: of which having showed the right use, he condemneth in the third place the Epicures and sundry other hypocrites, enemies unto natural pleasures. This being done, he entereth into the examination of those pleasures which are vicious. He placeth in the first rank the gluttons and the drunkards, whose wickedness he plentifully discovereth, and opposeth against them the frugality of our forefathers, whereof he setteth down many notable patterns, and bringeth in many tragical examples caused by these venomous pleasures. Than he maketh an invective against the excessive cheer used at tables, showing the discommodities that these delicates bring both to body and soul; proving withal that sobriety both in eating and drinking is most necessary for the preservation of this life, and the attaining of a better life: and that the diet of heathen men shall be a condemnation unto Christians, whose faults he likewise describeth. Next unto this, he answereth such as prefer their taste before their health, and those who allege they may do with their own what they list: and other, who reprehend custom, and such as blame the reformation of excess, terming it a curious and excess novelty; and this causeth him to paint out and set forth in their colours, the vanity and dissoluteness of these times: and because it is but labour lost to preach unto full bellies, who are not so quick of hearing being full, as they are when they are empty, he exhorteth Princes and magistrates carefully to look to their offices: and to encourage them, he setteth down many notable examples, as those of Moses, josua, Ezechias, josias, Esdras, Constantine the great, many of his successors, and sundry Kings of France.  
Now for that Bacchus and Venus are nourished by company, and that when the belly is full, the body would be at rest, (as the proverb saith, and as experience teacheth) he entreateth of the second troop of wicked pleasures, that is to say, whoredoms, whose mischief he discovereth, in that they bereave us of our understanding, kill the body and waste our goods, which is proved by sound reasons, worthy examples, sit similitudes, and choice sentences, annexing hereto an excellent treatise of the goodness of God towards his children, when as he exerciseth them with crosses and afflictions, and to make these damnable pleasures more odious, he showeth also what particular mischiefs ensue of them: as the brutishness and sottishness of such as are in slavery under them, the separation with Christ jesus, arenouncing of the love of God, to plunge themselves into a filthy puddle which maketh them mad, enemies of virtue and goodness, which is amplified at large: whereby we may see that it is not without cause, that God hath declared that he will judge whoremongers, and that such as wallow in that sin have noparte in his grace and favour.  
Having thus lively painted out the discommodities of this kind of pleasure, thereby to withdraw some men, and to bring them unto a better understanding, he setteth down certain remedies. The first whereof is, as it were a table and a picture of pleasure, thereby to make it the more odious. The second containeth an enumeration of God's judgements against pleasure, and such as have been voluptuosly given. The third showeth the miserable end of sundry particular men. In the fourth he setteth down what punishments God hath laid upon Princes and Magistrates, who have favoured or supported such lewdness, not forgetting among other memorable stories, the daughters of Scedasus, and the destruction of the Lacedæmonians. This being done, he setteth down other testimonies, and bewaileth the miserable estate of many cities which are yet in flourishing estate, and exhorteth Princes to reform such disorders, setting down the means how to do it, that is, that first they should reform themselves, that they banish idleness out of their courts, and abolish Taverns out of their countries, and such other schools of riot, as also all other baits of lightness and dissoluteness. Finally, that they carefully take heed, that they keep the truth which teacheth men to know their sins, and imprinteth in their hearts a desire to live according unto God's laws.  
The last sort of pleasures are such as are unprofitable and superfluous, whereof he setteth down some, and consequently applieth four remedies to heal them, who are overmuch infected with such vain pastimes, as in the end displease and hurt those which follow them. In conclusion he teacheth with what affection all virtuous men aught to use the affairs of this world, and how they should employ their riches, and govern themselves.  
THE FIFTH BOOK.  
AMong the pleasures and delights which men have in this world, 
A distinction of the pleasures which men enjoy in this world.  some are holy and honest, as those which we receive in the reading and meditation of the Law of God, in our obedience towards him, and of the faith and hope we have in his promises, 
1 Some pleasures are holy.  all which (as David saith) are more to be desired then gold, yea then fine gold, & sweeter than the honey and the honey comb. It is also a singular pleasure to behold the providence, wisdom and goodness of God towards his creatures, and to consider how every one of them, and every part of them are appointed to some good purpose, and ordained for the use, pleasure, and profit of man: and likewise how their beginning, continuance, estate, and end is conducted by a wise and wonderful order, and a most skilful Oeconomie in everything. In these pleasures there is neither shame, sorrow, nor repentance, for every thing is holy, and there is no evil, unless it be that we are not greatly desirous to fall into those considerations, or else for that we be soon weary of them. 
2 Some are natural.  There are other pleasures also that are natural: as to eat when we are hungry; to drink when we are dry; torest when we are weary, and such like: by the sweetness whereof, 
3 Super fluous and unnecessary pleasures.  our good God, who is a singular lover of our welfare, would stir us up to be careful of ourselves. There are also some which are superfluous and unprofitable: as that which Artaxerxes took in riding in his litter thorough the fields, to grave and cut in wood trifling toys, losing his time about nothing, which every man aught to hold so precious, and especially Princes, who may if they will, always employ themselves in matters of great consequence, and whereof the charge is such, that if so be they will discharge their duties, they shall not have so much leisure as to eat their meat, or take their rest, unless they borrow some of that time which should be employed in public affairs.  
There are also other pleasures, which are wicked and vicious, 
4 Wicked and naughty pleasures.  which are termed by the name of carnal and worldly pleasures, and these are they, whereof we purpose to discourse at this present.  
As concerning the first, they are good and commendable, 
How we may use lawful pleasures.  and we aught to desire God to bestow them upon us, and to accounted ourselves very happy, if we may enjoy them. As concerning such pleasures as are natural, they are indifferent, and they are good or evil according as they are used. For when they are used moderately, with prayer & thanksgiving, which are the two things that sanctify all things, & direct them unto their end, which is the health & good disposition of the body, with an acknowledgement of the bounty & liberality of God, in the participation of his riches & mercies: in this respect they are most commendable: so far aught we to be from contemning or despising of them. 
Against such as are to austere in the use of natural pleasures.  Some there have been who have been too extreme in this: as he of whom Eusebius speaketh, who seeing a poor traveller in Egypt desire water, for that by reason of his great thirst and extreme heat, he was able to travel no further, told him that he might be content with the shadow of a tree, which he showed him a far off, by that means a little to refresh him. As also he, who always eat his meat standing, and being demanded, why he would not sit, answered for fear his body should take any pleasure. In these rigorous kinds of abstinence, there is always excess, 
The example of Christ jesus condemneth such austerity  and oftentimes it is mingled with superstition. When as Christ jesus would miraculously feed the people, he commanded that they should sit down before they were served, to the end that every one might take his repast with the more ease. His Disciples also took their meat sitting, as appeareth in many places of the Scriptures. We must not think we displease God, when as we take our meat sitting at our ease, without any great curiosity. 
The diversity of God's creatures may teach us that we may use them with moderate pleasure.  For he hath not made his creatures barely to profit us, but also to delight us: which may be very well proved by the diversity of colours, which the earth affordeth, and by the sweetness and savour which it giveth to every particular, respecting therein rather the pleasure and contentment of our senses, than the nourishing of our bodies. Whereof we may infer, that there whereas the superfluity which is vain and vicious in any thing, is eschewed, we aught not to reject the honest pleasure which we may reap of the creatures without any dishonour unto the Creator: seeing that in every one of them he hath not placed both, without great reason and just cause, but by this means making an ample and large demonstration of his goodness, he would give us occasion continually to praise and honour him. 
Against stoics and Epicures.  Wherhfore Aristotle justly blamed them, who placed felicity and virtue in this, to be without affection: showing in deed that it lieth in the moderation of affections. Whereby he condemneth as well those who through their blockishness and stupititie, are without all affection: as those also who through an unbridled & dissolute life, let loose the rain, & follow their appetites whether so ever they will lead them. And out of doubt it is impossible, if we be not moved with pleasure, that ever we should be stirred with grief and sorrow: and who so ever they be that will have such flinty and brazen hearts, it is not likely that they are very merciful, though not withstanding this is the principal virtue which men aught to have, if they will be perfect and follow the example of our heavenly father, who would have us (in the adversities which he sendeth either to us or to our neighbours) have some feeling of their sorrows, to the end we may be patiented in our own griefs, and pitiful in those of our brethren and acquaintance: on the contrary, when as by his grace we or they prospero, that we rejoice, to the end to declare by our joy, that we envy not the prosperity of other men, nor be proud of our own good hap.  
And what should become of us, if we were without all affection? Would there be a man that would apply himself to any thing? for pleasure and grief do rule all our actions, and there is no man, but either affecteth or escheweth things, for the one or the other, which God in creating and framing our natures hath ordained, and that such affections should serve our minds, as coaches do our bodies, to carry them whether our deliberation, conducted by reason, doth carry us. For as we see in the sea, that if the winds blow not, the ships are constrained to lie still, and cannot stir from the place where they are: so likewise our nature, if all affections cease, can not, nor shall not be able to turn either to the right hand or to the left, no more than if we were in a palsy, which taketh away the use of our whole body. And this is the reason, 
Plato in Philebo.  why Plato called them the sinews and strings of our minds, giving us to understand thereby, that they serve for the opening or shutting, lifting up or pressing down: and generally for the moving of every part thereof, even as the body is moved and guided by the sense: and further, that they are the occasions of feeling, and almost of all the knowledge we have, in such sort, 
Plutarch in his treatise of moralvertue.  that we may justly name them (as Plutarch doth) the handles of Philosophy, by the which children take hold, who would never love it, nor the instructions it giveth, if they had not some sparks, as it were, of some shame, desire, reputation, ambition, pleasure, or sorrow, which stir them up thereto: and they being conducted by reason, as it were, by a good schoolmaster, are very willing to go to school, and learn with all diligence.  
But some man may say, 
A stoical objection.  that these affections are also the causes, that we fall into many vices, and that if there were no love, there would be no lovers, no more than there would be covetous men, if there were no desire of riches; which may be confessed: and further, that by reason of the corruption which is in our hearts and understanding, they rather provoke us to vice, then to virtue. But what? must we cut off the leg, 
An answer.  because it halteth, or the nose because it is oftentimes full of filthy matter? they who will take away all affections of nature, because they do allure us unto vice, do as he did, who maintained, that we never aught to ride post, for that some oftentimes catch shrewd falls; or that we should not shoot in a gun or a bow, for that both gunner's and archers often miss the mark; or that we must not sing, for that sometime we fall into discord. If a man be afraid lest he should be drunk, and that the fume of the wine should ascend up into his head, and so disquiet him, let him mingle his wine with water, and thereby mitigate the strength and heat thereof, and by this means he shall provide, not only that it do not hurt him, but also that it profiteth him much, in that it quickeneth and cherisheth him. So must we do likewise if we feel our affections overstrong and forcible, to keep them that they trouble us not, and to temper them with reason, and not clearly to extinguish them. 
Sundry fit comparisons taken out of Plutarch in his disputations against the stoics.   
We must herein follow the examples of quirries in the stable, who to rule and manage their horses aright, do not correct them for their agility, courage, and stomach, but take special regard that all be so well ordered, that they carry well, that they stop well, curvet, or gallop the field, not as the horses would themselves, but as their riders shall think good: or as wise & skilful husbands, who having store of wild plants or stocks, do not pluck them up by the roots, and throw them into the fire, but rather transplant and graff them, whereby that tartness they have naturally, is sweetened, and they so use the matter with a little husbandry and skill that they use about them, that in the end, of unfruitful plants they make very fertile trees, and not only profitable, but also very pleasant and delectable. So likewise, by the grace of God, there need but little labour be bestowed for the taming and ruling of our affections, and the taking away of this great unruliness, which naturally we are possessed withal, and which show itself so masterfull in the beginning, and to make it in short time as a young colt to be easily bridled, and orderly governed by the rules of reason. And let not men say, that because of our idleness we will not husband's them well, and therefore we shall not reap so great profit of them, as good husbands do of their nurseries: for who shall hinder us to husband them, to dig them, to bind them, to water them, and to cut off that which is superfluous from them, and so to use them, that we may gather store of good fruit for ourselves and for our neighbours?  
To conclude then this discourse, 
A conclusion of this treatise of natural affections, with a brief declaration of the right usage of them.  we must not so reprove our natural affections, as though they were evil or superfluous, neither yet condemn desire, or refuse mirth, so we will keep that measure which is commendable in all things If God will vouchsafe us that grace and favour, that we may use them soberly, with praise and thanksgiving: if he will not vouchsafe us them let us notwithstanding be content, and never murmur against his will, always persuading ourselves, that he doth nothing but that which is good and wholesome for us. Let us be always prepared (as was S. Paul) to use abundance well, 
Phil. 4.12.  if he will give it us: and in like manner to endure poverty, when so ever he will punish us either by that or any other affliction. Let us also think (to avoid all superstition) of that which the same Apostle speaketh, that bodily exercise profiteth little, 
1. Tim. 4.8.  but that godliness is profitable for all things. Let us not take so much ease, that we should prejudice the health of our souls, neither yet so little pleasure, that we hurt the state of our bodies, following herein the examples of the ancient Churches. 
An example of the ancient Christians.  In which (as Saint Augustine saith) the Pastors did brotherly admonish those, who used too great austerity, that they would imitate the counsel that S. Paul gave unto Timothy, which was to drink a little wine, 
1. Tim. 5.23.  because his stomach was weak, and to take heed that overmuch abstinence, did not rather hurt then profit them.  
I think this exhortation is not greatly necessary for these times, wherein fasting is better preached then practised, 
The strange corruption of these latter times, wherein we turn natural affections into vices.  and men are more skilful in judging of the difference of wines, then of waters. For such as profess themselves to live more straightly than other, are notwithstanding so fat & lusty, that they are a byword among other men. And to be short, dainty dishes are so multiplied, & men's tongues and tastes become so exquisite and delicate, that it requireth as much time to make a master cook, as to become a Doctor in the Law. 
another dangerous extremity of hypocrites.  Notwithstanding it is good to know how we aught to use every thing, and how far abstinence aught to extend. For as some men naturally are continually out of measure, and inclined to one extremity or other, which are both nought, and many there have been which have always continued but too licentious: so also some there have been at all times so superstitious, that they have made conscience to use such things as GOD hath left free, and at their liberty.  
And there have been but too many, who would make things that are common, particular to some men, and herein have placed the greatest part of their holiness: though that indeed (as we have said already) natural pleasures are indifferent of themselves, and especially being well used: and contrariwise that the abstinence from them, is far more commendable, when as as GOD himself commandeth it, and that herein we conform ourselves joyfully unto his will, and not unto our own fantasies, which are often deceived, and do easily delude us, if we suffer ourselves to be guided by them, or by any other thing then by the word of God. 
Against such as think by abstaining from natural pleasures, to become not only more bealthsome, but also more holy.  And if it were so that all corporal pleasures were evil, we must condemn them which continually are offered unto our eyes, by the light of the sun: as are the variety of flowers, and infinite sorts of colours, wherein we take great pleasure and delectation: or those likewise which we receive by the benefit of our ears, as in the spring time the sweet singing of the nightingale, and infinite sorts of other little birds, which are most delightsome and melodious: as also those which we receive by our smelling, as the sweetness of roses, violets, and many pleasants' fruits, which are so sweet and and odoriferous, that the very delightsomnes thereof do stir up our hearts and minds towards God, to consider his goodness, and to make us to love him the more. We must also by the like reason, condemn all such pleasures (if we condemn and eschew those that we enjoy by the taste and use of God's creatures) wherewith we are nourished. For we have as great pleasure & comfort in them as in these, or rather more. In like manner in winter we must not seek for heat, nor in summer for shade, for that in either our bodies find great pleasure. Which being once received and approved, it will be so dangerous (considering that superstition is very fruitful, and never ceaseth without great pain, until it hath plunged the conscience into some filthy puddle of impiety) that in the end we shall think it unlawful to scratch or rub ourselves, as some have done heretofore to lie in beds, or drink in glasses.  
But lest I should be to long, 
The conclusion of all this discourse of natural pleasures.  I will conclude in a word. Let us resolve with ourselves, that it is not sufficient to do our endeavour, that according to the example of S. Paul, and following his advice and counsel, we do apply ourselves to the persons with whom we live, and that we transform ourselves in to them, though that their natures be oftentimes different and disagreeing from us: 
Omnis Aristippum decuit colour & status, & res.  but also we must apply ourselves to the sudden chances and sundry accidents of this life, and keep our minds always in one estate and condition, whether we be poor or rich: and as it is reported of Aristippus, that into what house so ever he came, were it into the King's palace, or the beggar's cottage, were he in silks, velvets, friefe, or russet, he always kept a decorum, and a comeliness in his behaviour, beseeming such a Philosopher as he was. So likewise must we apply ourselves, and learn to use all alterations and changes as they should be: as well ease as labour, honour as dishonour, poverty and riches, friends and enemies, favour and disfavour, health and sickness, imprisonment and liberty, rest and pains, sorrow and gladness, without doing any thing that is unfit for a Christian, or not beseeming our estate and condition. And in thus doing, a man that shall moderately and wisely enjoy any honest pleasure, as God shall give him occasion, giving thanks unto him and acknowledging his goodness, aught much more to be commended, than he that refuseth this grace and favour, depriving himself of those gifts, which God hath given and offered him. For he doth it either through contempt, superstition, or a detestable pride, thinking himself to be more wise in rejecting, then accepting the goodness which GOD hath offered.  
We have now spoken sufficiently of natural pleasures, 
Here he entereth into the discourse of wicked pleasures.  and now we will handle other delights, and begin with such as are nought and vicious: whereof some are touching the mouth and belly, and some others not far unlike unto these.  
As concerning gluttony and drunkenness, 
1 Of drunkenness and gluttony, the filthiness of which is discovered.  which are placed in the first rank, they do not only make men like unto beasts, but surely they place them in a far worse estate and condition; for we do not see them eat or drink too much. And though that some times they exceed herein, yet it is not so exceeding that they stagger and reel, or be so swelled that their skins will not hold them: as we see some men, who are no sooner drunk, but they lose the use of reason, and of all their other senses, & do not only forget their friends & servants, but also their houses & their own selves. They are (as S. Basil saith) like unto images: they have mouths and speak not, eyes and see not, ears and hear not, noses and smell not, hands that handle not, and feet that cannot go. 
Luk. 21.34.  And this is the reason why Christ jesus doth so earnestly exhort his Disciples to keep themselves from drunkenness and gluttony, wherewith the heart is more charged than the stomach. 
Plutarch in his discourse of eating of flesh.  Whereupon Heraclitus a Philosopher being demanded, which of the senses was the wisest; answered, that which was least washed or wetted with wine. Not that the wine is in fault, for that being moderately taken and with discretion, 
2 The spoil both of the body and the mind.  is very nourishing and wholesome, and doth not only cherish the body, but also quickeneth the mind, as saith the Proverb. All the matter than lieth in the usage, which being done with moderation, is so profitable, that it serveth in stead of a medicine or a preservative. But if it be immoderate, it is a very poison, 
Xenophon in the first book of the institution of Cyrus.  as Cyrus said unto Astyages, who demanding of him, why he would not drink any wine, which was offered him in a glass: for that (saith he) I think it is poison, having seen not long since, at those banquets you made your friends, that there was no man which drunk wine, but within a little after, he become so weak and feeble, that he could not go, and so blockish and dull spirited, that he was unfit for any counsel: which agreeth very well with that, 
Plutarch in his Apoth.  which a certain Lacedaemonian answered to an other that demanded, why they lived so barely and niggardly in their City, and that among other things, they drunk so little wine. It is for that (saith he) we may consult the better of our affairs, and lest if we should buy too much wine, we should be constrained to beg our counsel of other men. And it is a very rare thing to see drunken men so well advised, as of themselves to ask counsel of other men For they cannot be entreated to hear but with much ado, 
3 They take away our reason & judgement.  though it be offered them: and when as any friend they have do tell them of any thing, they do contrary to their reputation and credit, they are either angry with them, or else laugh at them. And this was the reason, why Cato the Censor was wont to say, that it was lost labour to talk of virtue to the belly, or go about to persuade it: for that it hath no ears to understand that which one saith, especially if you go about to bridle his desires, or to rule his expenses. These are swine (as Christ said) which desire nothing so much as to fat themselves, 
Math. 7.6.  and then to wallow in their filth at their ease and pleasure. 
Psal. 17.14. They overthrow the health of the bodies.  For that (as David saith) they care for nothing in this world, but to fill their bellies. Behold now the state wherein the so drunkards minds are, whose bodies surely are not much better in the end, if they proceed on as they begin. For by reason they surcharge and overlade their stomachs, and for that without any consideration either of the quantity or quality of their meats, they devour whatsoever cometh next to hand as their appetite desireth, it is impossible but that there should follow many raw & cold humours, & that their bodies being filled with corrupt & putrefied matter, some of them become diseased with the gout, other have the falling sickness, others palsies, others Apoplexies, some read eyes, other's rotten teeth, & some a stinking breath, & to conclude, their members & parts of their bodies become weak, and trembling in their joints, and that in such sort, that one would judge them to be the sons of Cain, (as Saint Basill saith) for that they are the inheritors of his pains and torments. 
In his sermon against drunkenness.  And it is a wonder (as the same holy Doctor saith) that their bodies which are made of earth and clay being thus distempered, be not wholly resolved, and that falling by pieces they become mire and dirt. For there is nothing that sooner extinguisheth the natural heat, nor that consumeth the radical humidity wherewith it is nourished, nor to be short, that sooner withereth the beauty, vigour, and strength of youth, than excess and gluttony. And what is the cause that the diseases and the medicines are so multiplied in these latter days, that beside all the remedies and means which have been taught in former times, and the modern inventions for the preservation of men's lives, notwithstanding they are shorter and more frail than ever they were? It is evident that the world fadeth apace, and that being now in his old age, can not beget such strong and lusty children as it did in his lusty years, and that the earth, which is weary of bringing forth, can not now yield such savoury and wholesome fruit, as it did in the beginning for the nourishment of them. Notwithstanding, the principal and chiefest reason that we are so weak and so full of diseases, and that in forty or fifty years we are so feeble and so broken, is our intemperance and riot, both in eating and drinking.  
In former ages our fathers were in show but young striplings at such years as we seem now to be old and decrepit, which may in part proceed of the causes afore mentioned. But especially for that they were temperate, 
Of the vigore and strength of our forefather's, and of the feebleness of such as live in these days, and especially of such as live at their ease.  and observed a good diet. And for proof hereof, we see that artisans in Cities, & labourers in the fields, though they lie abroad night and day, be poorly clad and sparingly fed, notwithstanding they are very healthsome, strong, lusty, and in good liking. Contrariwise, great Lords, Idle monks, and many other slothful friars, who are full fed, complain, some of the gout, others of the colic, this of the stone, and that other of the rheum, and every one so subject to death, and to be stopped up with Apoplexies in so much that a certain old father among them, understanding that one of his familiars, who supped with him the night before, was suddenly dead after his coming home, answered those who told him the news, that it was no wonder, for it was the ordinary end of Religious men. Whereof then doth it proceed, 
The original of this weakness and feebleness.  that such as are so daintily fed, and eat of nothing but of delicate and fine dishes, are so blockish, and so unfit for any good thing, so unlusty and lumpish: and that others, who are nourished with wheaten bread, with water, cabbages, rapes, and turnops are so lusty, and in so good plight? There is no man but may easily see, that the sparing and frugal life of the one sort with their painful and laborious industry, and the idleness of the other with their sumptuous and costly bellicheare are the causes of this diversity among them. Whereof proceedeth it in like manner that beasts, 
The reason why wild b●astes are so sound and swift.  especially such as live in woods at their liberty are so sound, so swift and nimble, and that the flesh of such among them as are fit to eat, is so sweet and delicate? if not of the great and wondered care they have, to choose such food as is most agreeable to their nature, and to eat so much thereof as may be sufficient for their nourishment? By this we may see, that there is nothing that more weakeneth our bodies, nor that sooner corrupteth the good and wholesome disposition of them, than our excessive eating and drinking with all kind of bellicheare and superfluity. 
5 Gluttony & drunkenness maketh a man unfit for any honest action.   
Seeing then that both the bodies and minds of drunkards, are in such state and condition as we have before mentioned, it is not unfitly said of some of the ancient wise men, that their souls and minds serve them for nothing, but for salt to keep their bodies in season, and to preserve them from stinking and rottenness. And Cato seeing the monstrous and huge belly of a Citizen of Rome, marveled how such a man should do any thing to the honour of the Common wealth, whose strength and vigour of spirit was so diminished by riot and ex cease; which maketh men so unfit to deliberate and advice of any honest and profitable thing of themselves, or to put in execution that which shallbe maturely determined by others; that they are fit to sleep then to watch, and more meet to sit in their halls with tables replenished with dainty dishes, then to take pains abroad in broils & skirmishes. 
A worthy example of the Ephori, whereby Christian magistrates may learn more severely to punish glutions and belligods.  For this cause the Ephori (whose office in Sparta was like the Censors of Rome) being ordained to control all sorts, and to reform whatsoever they saw amiss or disordered in any; espying on a time one of their citizens in a common assembly, more fat than the discipline of their City would allow of, commanded him presently to avoid the company, saying that it was a dishonour to their common wealth, a discredit to their laws, and a shame for themselves, who were deputed to see them observed, that there should be found such a monster in a common assembly: and not content to do him this disgrace, banished him their country as an unprofitable member. OH Lord, when shall we go before these poor infidels and heathenish creatures, seeing we are yet so far behind them, and so unwilling to imitate them in this their abstinence, wherein they have showed themselves to have far surmounted those whom in these days among us, would be thought to make great profession of sobriety? their public banquets in their common halls were so well ordered, that they were usually termed throughout all Greece, 
The abstinence of those of Sparta set down, to condemn the intemperance of Christians in these days. Plutarch in the life of Lycurgus.  the schools of Abstinence. And some called them by the name of scarcity, for that there was no more meat, than was necessarily required for the nourishment of such as came thither. In stead of all other dainties they had their black broths, whose taste may easily be judged by that which is reported by Dyonisius the Tyrant, who being desirous to taste of such a dish, whereof he had heard so great report, sent for a Lacedaemonian cook, and commanded him to dress him one of those delicatie toothsome dishes, and charged him that he should spare for no colt whatsoever; which thing the Cook performed. But when it was presented unto him at dinner, and that he found it fitted not his taste, he began to spit it forth of his mouth and to cast it away, and demanded of his Cook if this was the delicate meat of the Lacedaemonian Kings, of whom there was such great and famous report: yea verily (said he) and the reason why you find it not so savoury in your mouth, is for that you eat not the sauce with it, which is to exercise yourself after the Lacedaemonian manner before you taste it. By this we may easily guess what this lickerous and dainty dish was: as also of that which Agesilaus one of their Kings did among the Tharsians. 
Plutarch in the life of Agesilaus.  For as he passed thorough the country with his army, the Magistrates and principal officers among them, in token of their gratefulness for the benefits they had received by him, and his favour towards their Common wealth, sent him great store of all sorts of fruits, plenty of venison, meal and cakes, and many other rare dainties that they had in store, and great abundance of strong and delicate wines which were made in their country: which after he had very thankfully accepted, he only reserved still the meal for the food of his soldiers, and returned the rest to such as had sent it, saying that such things would not pleasure him any thing at all, but when as they would needs press him to take all, he commanded in their presence to give the overplus to the slaves and varlets of his army, saying (to the end they should not think he disdained their gifts) that such delicate dishes, as were fit for nothing but to provoke new appetites, 
The contrariety of great estates in these days and those of former times.  were meeter for slaves then for men of a free estate and condition. Where is there among Princes at this day such abstinence, seeing they think they can never sufficiently show their royalty and magnificence, if at their tables, yea in their Camps and sieges of Towns, they have beside the abundance of meat, their junkets, banqueting dishes, and other such like knacks to whet their stomachs? It can not be but that either themselves or their forefathers should be deceived, seeing that the one have reputed that dishonourable to themselves, wherewith others have thought to eternize their names.  
But we may say (in bewailing and lamenting this disorder) as Alexander the great said after he had vanquished Darius, 
6 This history written by Plutarch & others, declareth evidently that the great abundance of meat and drink make men unfit to discharge their duties.  and that entering into his tent he found so great abundance of all sorts of delicacies. What? Is this to be a King? In like manner may we marvel and say, Is it nothing else to be a Prince or great Lord, but to live delicately, and to be sumptuously appareled? That which I say of Princes, is by reason of the occasion ministered by the story of Agesilaus, and not for that I think that dainty fare is proper and peculiar unto Princes. For we can not pick out in these days so poor a mechanical person, if he once have but two crowns in his house, but he will spend part thereof at the best ale, and at some dainty dish; for (as he saith) he must sometime needs have a good morsel. And how is it possible that those Realms and Common wealths should long prospero, where there is such great and excessive cheer? Cato wondered how that city could long continued, 
The reason of that before alleged.  where a fish was sold for more than an Ox: for that (as Pythagoras said) men being crammed with delicate meats, presently wax proud and slothful, by which means they hasten their own destruction. For Idleness breedeth discord and dissension, and procureth them to offer violence unto their neighbours: and by reason they have weakened their spirits, and so become sluggish, effeminate, meycockes, and idle bellies, they can not well govern those enterprises they have unwisely taken in hand, but by reason of their want of discretion in martialing their affairs, 
1 An example of Darius.  are easily vanquished of their enemies. And this was the cause that Darius did so easily get the city of Babylon (as Daniel and Heroditus report) while that Balthasar was busy in making offeastes and banquets for the Lords and Ladies of his Court. 
2 An example out of Titue Livi us.  And this was also the cause that the Carthaginians did so often vanquish the Romans, who never knew how to overcome them, or take their city, until that Scipio being sent as Lieutenant and general over their armies, had reformed the disordered and licentious life which he found in the soldiers; and that cleansing the Camp of whores, bawds, Cooks, and such like companions, he had reduced them unto their ancient discipline. This was also the cause that the Goths and Vandals did so easily conquer Italy, 
3 Example.  and sacked Rome in the time of the Emperor Honorious, 
Look the Chronicles of Carton.  and that not long after the reign of Theodosius the Roman Empire was so miserably dismembered, every man getting a piece as a spoil divided, and yet neither prince nor lieutenant once endeavoured to make head against the enemy, for that their hearts were so daunted, and themselves so effeminated with pleasures and delights that they durst not enterprise any thing. And this was the policy of Fabius Maximus, 
4 Example.  who suffered Hannibal to enter into Campania, and to sojourn six or seven months without any molestation, imagining that his soldiers, after so long and tedious travails, tasting the pleasantness of the country, and the sweetness of the fruits which grew there in great abundance, would by and by become likerous and intemperate, and by means thereof would forthwith prove idle, sluggish, and unconsiderate, and then it would be no great matter to overthrow them.  
Paulus Aemilius the French historiographer, 
5 Example of the Kings of France and especially of the line of Merounigens.  reporteth in his Annals of France, that the reason why some of our French Kings have been dispossessed of their crowns, and that by their servaunts and vassals, was for that, they loving their ease and pleasures too well, committed the charge of all public affairs unto others, and would not meddle with any thing, lest they should deprive themselves of any of their delights. For if it happened that either their subjects rebelled, or their own domestical servants conspired any thing against them, or their enemies invaded them with open hostility, or any other thing fell out of like importance, they were presently so astonished and unprovided of Counsel, that they would easily agreed unto any thing that was offered: partly, for that they would not leave their delights and their wont pastimes, and partly also for that they were so unacquainted with state matters, that when need required, they knew neither how to begin, nor how to end.  
But what need we run so far to fetch examples to prove how dangerous it is to all sorts of men, 
6 Example of a story of this age.  but especially to such as have any charge, to let loose the reins to all pastimes and pleasures? It is not 2 years since that Casal one of the principal towns of Montferrate, was surprised upon the Spantards by the prudent policy of the Lord of Salvoison, who understanding of a great banquet to be made at the marriage of a principal person in the town, and that the gentlemen of the garrison purposed to run at Tilt and Turnie, and to make other disports for the Ladies and gentlewomen there assembled, supposing that this occasion was offered as he wished, to further his purposes and to gain the city, first imparted his device to the King's lieutenant, and resolved with him upon the order to be observed, and so expected the day of banquet: in the mean time so wisely and closely concealed his purpose, that he approached the City with all his troops in the dead of the night, without being discovered, when as both soldiers & captains being laden with wine and weary with the days travel, were in their dead sleeps: and God knoweth they were but rudely wakened with drums and flutes. For surely the French bestirred themselves as lustily with their music in the night, as the Spaniards did the day before with their dancing. And though that this nation be greatly commended for their providence in the managing of all their actions, yet at that time did they not remember whathappened unto Troy, which was taken & burned by a like stratagem, although they had long valiantly defended themselves from the assaults & enterprises of the Greeks  
And because that delicate fare and superfluity, 
7 Diverse histories and examples to prove that Sobriety is the mother of alhappie success in all military affairs. Scipio. The Turk. julius Caesar and his soldiers.  is a thing so dangerous among soldiers: Scipio during the siege afore Carthage cassered a Roman gentleman out of his ordinary bands, for that it was proved against him, that during the battery he had feasted some of his familiars in his tent, more costly and sumptuously then the Roman laws & discipline would permit. And is there any thing at this day that make the Turks to be more redoubted & feared in their wars, than the sobriety which they use, and the wonderful travels they are accustomed even from their infancy? And there was nothing that so daunted Pompey, or that made him more to despair of the victory, then to understand that his enemy's soldiers were so temperate, and so well acquainted with pains, and travail, and all hardness, that wanting victuals, they would like (beasts) eat such herbs and roots as they found in the fields, which so astonished this great captain, that from that time forth his heart fainted, and he remained wholly in despair to have any good issue in his enterprises. For as drunkards, what wealth, authority, or friends soever they have, are notwithstanding contemptible, and esteemed of all men unfit for any counsel, much less for any execution: so likewise sober men are never so poor or unprovided, but that they are always suspected and redoubted of their enemies, to be stayed and resolute men both in body and mind: and therefore he that will endamage them, must think thrice of the matter before he dare enterprise aught against them. And if they be to be assaulted by them, they think themselves little assured, unless they be both wisely and strongly defended.  
There was nothing that Cato did so much mark in julius Caesar, or that gave him so great occasion to suspect, that he would one day altar their state and Common wealth, as his sobriety, and that he perceived in him a kind of Ambition so strongly supported with patience, pains, and vigilancy, which were virtues that did attend upon him: knowing very well that there is nothing that maketh men more moderate in prosperity, or constant in adversity, or provident and circumspect in all their affairs whatsoever. These are the shortest, and most compendious ways in a small time to gain many friends, and to make one's self invincible against his enemies. These were the special weapons wherewith Alexander conquered Asia, 
Alexander.  (as Plutarch reporteth) and the preparations wherein he reposed greatest confidence to attain unto that height of honour, whereunto he aspired, and of which he had long before conceived an assured hope. These were the bulwarks and rampires wherewith the Lacedæmonians defended themselves, 
The Lacedæmonians.  and maintained their liberty for the space of feven hundred years, in despite of all their enemies, 
As the former examples do show the fruit which is gathered by sobriety: so these that follow declare the mischiefs caused by drunkenness and intemperancy.  who endeavoured by all means possible to overthrow them. And this was that which Agesilaus answered unto one that marveled, that he being a King, and the other Princes of Sparta, lived so sparingly: why dost thou marvel (saith he) seeing that of this frugality we gather our liberty, which is the most excellent fruit and plentifullest harvest, that can be desired in this world?  
We may gather by these, and many other examples which are registered to this purpose, & which we may hourly observe, how necessary a thing temperancy & sobriety is, to manage our affairs wisely, and to govern them warily, whether it be at home in our houses, or among our friends and familiars, or abroad in the commonwealth in the time of war against our enemies, or in the Church among the people. For it is impossible, if we be not supported by these divine virtues, that we should long walk without stumbling, and that being given to wine and delicacies, we should find any way so large and spacious, that should be sufficient for us to travel in. 
Sundry notable examples. Holophernes.  We shall be endangered on every side, yea of our servants and familiar friends, who will either rob us or kill us, as it fell out by Holophernes, whose head was cut off by a poor woman by the like occasion; and unto the Emperor Commodus, 
Commodus.  whom his concubine Marcia strangled after she had poisoned him; and unto Alboin the King of the Lumbards', 
Alboin.  who being found drunken in his bed, was killed by one of his wives paramours. And who is able to remember the manifold inconveniences and calamities, which most men fall into through their riot and excess? for we may say of this, as S. Paul said of covetousness, 
1. Tim. 6.9.  that this is one of the pleasantest baits that the Devil hath to entrap and snare us in his nets. 
1. Pet. 5.8.  And this is the reason why S. Peter exhorteth us, not only to be firm and constant in faith, but also sober and vigilant to resist strongly, lest we be entangled in his snares. Which is very easy for the devil to accomplish, if we give ourselves unto drunkenness, and betake us unto the pleasures and delights of the flesh. Lot being drunken, 
Lot. Gen. 19.53.  committed incest with his own daughters, both against the laws of nature, the customs and manners of the most barbarous nations that ever were, yea and against common sense, which so abhorreth and loatheth this sin, that the memory thereof is most detestable at this day: and it is not to be doubted, but that this poor man knowing and considering the horribleness of his fault committed in his drunkenness, did so bewail his sin, that all the rest of his days seemed too little to lament and sorrow for his transgression. 
Noah. Gen. 9.21.  Noah who was (as it were) the repairer and second father of all mankind, and such an one, as in the general corruption of his age, had always most constantly retained the faith, the law, and obedience unto God, being drunk after the flood, and so forgetting the gravity and duty of a father, began to be despised and mocked of one of his children, and thereby become so displeased with him, that he denounced a most horrible curse and malediction against him and his posterity, which in the end was wholly rooted out. And what was the cause of those monstrous and horrible sins of the Sodomites, 
Sodom. Gen. 18.20.  which mounted up even to the throne of God, and pulled down his vengeance and judgement, in such sort, that he hath made them a memorable example to all posterity? was it not (as saith Ezechiel) their abundance and fullness of bread, 
Ezec. 16.49  and all sorts of delicacies, which their land brought forth in abundant manner?  
If it be so then, 
Against the excess of banquets and feasts, and of the mischiefs that do ensue of them, to the hindrance of christian charity.  that our intemperance do hasten the judgements of God upon us, and that thereby we give as great an occasion both to the Devil and unto wicked men to destroy us, as they can desire: aught we not carefully to give ourselves to sobriety, and to abandon these great and sumptuous feasts, which at this day are so exceeding, that, that which is superfluous, is more costly than that which is requisite and necessary? for there are some such, as the very scraps are sufficient for a great multitude: and in the mean season, we may see store of poere and beggarly creatures at our gates and doors, so lean and hunger-starved, that it is a marvel to behold them: who might very well be sustained and sufficiently fed with that, which serveth for nothing, but to kill and destroy us. And what a madness is this, that a Christian man (who according to his promise and protestation made at his Baptism, aught to mortify and tame his flesh by abstinence and fasting, had rather even burst himself and choke himself, his children, friends, and servants with wine and delicate dainties, then by his charitable alms to nourish so many poor and needy brethren, whom he seethe languishing, and miserably to pine away with hunger & thirst, cold, and other infinite mischiefs, which continually vex and torment them? Diogenes seeing a man to take great pains to nourish & fat his body; began forthwith to laugh, saying unto those who were with him: Is it not great pity, that this poor sot should take such great labour and care to repair and strengthen the walls of that house, wherein his mind is imprisoned? And to say truly, it is a strange case that (against the nature and condition of other prisoners) we seek all means possible, to prolong our captivity: and that we are so careful to nourish and cherish our flesh in such idleness, which is so ungrateful, so rebellious, so treacherous, and such a mortal enemy unto us, and so careless to give a little bread & water unto the members of Christ jesus, who are so trusty and assured friends. 
He proveth by similitudes, the hurt that men do unto their bodies and souls by pampering them.  We do not imitate herein the example of politic Captains, who study by all means they may, to cut off all victuals from their enemies, and to starve them if it be possible, that they may the more easily vanquish them: for we pamper our bodies, and furnish them with all kind of necessaries, to the end they may the better and more strongly wage war with us at their pleasure. I suppose we are afraid that our sensual delights should not fructify and increase sufficiently, but that they should bring forth briars & brambles too sparingly, seeing we are so industrious to muck the soil, yea and take more pains herein, than men usually do to compass their gardens and grounds. We strengthen that, to weaken ourselves, and had rather (contrary to the example of that ancient father, of whom the tripartite history maketh mention) that our flesh should murder us, than we kill that. It seemeth that we live to no other end but to fat up ourselves. For we do not eat, that we may live (as did Socrates, and as we aught to do, being Christians) but we live, that we may eat: as though ourflesh were not continually too lumpishand heavy, and therefore less able to contemplate the wonderful works of God, and to walk in his ways. We still pamper it up, that we may make it more unwieldy and more burdensome to the spirit, and, as it were, load it with such a mass of earth, that it may be better able by the weight there of to press down our minds, than they shall be available to lift up themselves by their quickness and agility. 
Other fit and proper similitudes, to prove that frugality and sobriety in our meats and drinks, are most necessary for the preservation of our health.   
If we will tame a young steire, and make him fit for the yoke, he must be coupled with an ox that is stronger than him self, lest he should draw more backward than the other is able to pull forward. In like manner if we will tame our flesh, and make it obedient unto the spirit, we must diminish the strength of the one, and increase the force of the other. If it be not consonant unto reason, that the wife should have greater authority in the house, than the husband, especially if she be a fool, careless, dissolute, voluptuous, given to drunkenness, arrogant, and a spendthrift, yea though she be wise and virtuous: what coulerable pretence can there be alleged, that we should so debase and throw down the nobleness and dignity of our minds, as to make them slaves and servants unto that, of whom by right they aught to be lords and masters? which must needs follow, if we will suffer our bodies to live so easily and slouthfullie as they desire. For it falleth not out with them, as it doth with the ground, which the more it is compassed, the better it fructifieth: for they in deed know not how to bring forth any good fruit, unless they be lean, out of heart, and almost abandoned and untilled.  
Aesop (the better to make us understand this) reciteth a pleasant fable of a certain poor woman, 
A pleasant sable fitly applied.  who had a hen that laid her every day an egg: now she seeing that her hen was very lean, and yet laid still after her accustomed manner, supposed that if she were fat and lusty, she would lay twice a day; and with this conceit of mind, she fed and crammed her thoroughly, so that in a short space she become so fat, that clean contrary to the expectation and opinion of the woman, she left laying altogether. In like manner (saith the same Aesop, in moralising his fable) many there are, who in their base and poor estate, are very virtuous: but if they be once mounted to any degree of felicity and abundance, and may live easily and wealthily, they give over their former studies, and become careless, sensual, and void of all good works. Now imagine with yourselves, if the Devil, who is as a ravening wolf, seeing them so well fed, and in so good case, do not seek to gorge himself with them. And how shall they escape him, seeing they are so fat, that they can neither run nor go in the way of virtue? If then the danger be so great, in the feeding of our carcases & nourishing them in idleness and delights, shall not we amend this in ourselves, and be content with what so ever GOD sendeth us, 
The frugality of the beathen condemnethe superfluity of the Christians.  whether it be bread or any thing else that may suffice for the health and good constitution of our bodies?  
The ancient Greeks' called their banquets Syssitia, a word that signifieth the frugality which was there observed; which I here set down, to the end that if (according to their example) we would invite our friends, we should make them such moderate and sober cheer, that there should be no superfluity in any wise: and we should feed them so sparingly, that they should not surfeit after their coming home; 
Plutarch in his discourse of table talk.  imitating herein the example of Plato, who when he invited any guess to his Academy, used to set small store of meat before them, but furnished up his table with sweet music, pleasant stories, and philosophical discourses, and so delighted his guess with this courteous and excellent entertainment, that they would stay at his house two days after. But we deal far otherwise at this day: for we think now that we have not made sufficient cheer, unless our guess complain the next day, that they have either the headeach, or raw stomachs, heavy and sleepy heads, dull and blockish wits. You would think that in stead of wine, they had drunk poison: and it is a lamentable thing to consider, that such as are invited and come unto us upon our words, taking us for their friends and familiars, are oftentimes carried home to their houses by two or three servants, as though they were our enemies, and such as we had wounded to death. OH what treason and cruelty is this, that a man, who in friendship and good will is come to make merry and rejoice with us in our houses, at our table, in our presence, and at our entreaty, should be by us so dangerously wounded, that he shall not be able to help himself, neither with hand nor foot!  
We abhor the Turks and other barbarous nations, 
Of the barbarousness and cruelty of those, who glut themselves with abundance.  and that for good cause: esteeming them (as in deed they are) a savage and cruel people: and yet they are not so bad, as we are. For that which they commit in time of war against their enemies, we execute at home in our houses against our friends. And further, they in their fury quickly dispatch such as resist them; but we make our brethren and kinsfolk languish and pine away, and murder them at leisure, who come with an imagination to be courteously entertained of us: and that, by giving of some too much meat, to others too much drink, which we cram and thrust into their mouths violently, even as nurses which give their children pap against their wills, overlading them with drink, and surcharging their stomachs with meat, and continually striving to thrust (as in to a ball) a little more, either marmolad, & sucket, preserved delicacies, venison, sweet meats, and sundry sorts of drugs, still to increase our appetites. If there be any that dare avouch that the belly is nothing ingenious: it is an easy matter to prove the contrary, considering what sundry sorts of sauces it hath invented, and what skill in dressing of meats, which if they were not so handled, they were of no value or estimation. For most men's appetites are like itching sores, they must ever be rubbed: and we must if we will have that which we eat delightsome and pleasant, trim it up and dress it as curiously, as fond and foolish women do themselves, to the end they may seem the more beautiful unto those who behold them.  
But who is there that is afraid he should eat too little? 
There is no man that repenteth himself that he hath eaten too little: but too many that they have eaten too much.  and if that be true which Simonides said of speech, that many repent them that they have spoken too much, but few that they have been too silent: So likewise it is true that many repent themselves that they have eaten too much, but no man sorroweth for his temperance and sobriety. It is strange to behold the inconstancy and mutability of our minds. If we be dry we seek by all means possible to quench our thirst: have we quenched our thirst? we presently long for salt meats, supposing we shall find the wine the better, and more pleasing our tastes. But we are deceived: for as too bright a light dazzleth our sight, 
Excess taketh away the pleasure of eating and drinking.  and too great a noise hindereth our hearing: so likewise too great curiosity in devising our pleasures, taketh away a great part of the fruition of our delights, neither is there any thing that maketh our meat more savoury, than hunger and health. For there is nothing so course, but a sound body will well digest, 
Plutarch in his Apoth.  & drink water with great pleasure. Who hath not heard of that which is reported of Socrates, who (being asked by one of his friends, why he ran up and down & fetched such gambols before dinner) said: that he provided sauce for his supper? As also of the queen of Caria, who in presenting her cooks unto Alexander, told him they were the finest, & could make the most delicate meats of any in all Asia, & that it were not possible to found any better. To whom he answered; that he had no need of them: seeing he used no other cooks to dress his meat, but such as Leonidas left him, and they were exercise and travel in the morning, to dress his dinner, and a spare and sober diet, to make ready his supper. Which thing the Lacedæmonians considering, allowed nothing unto their cooks, but salt and vinegar: saying, that the rest consisted in the meat and in the pains taking. For there is no reason that the tables should bring our appetites to us, but that we should bring our stomachs to them: and it should be sufficient for the board, to offer that which may suffice us: for as Socrates said, there is no meat more dangerous, nor from which we aught more charily to keep ourselves, then that which bringeth hunger with it, when as in deed we are not hungry, and drink that maketh us thirsty, when as in truth, we are not dry.  
But peradventure some man will say; It is a great pleasure to the taste, to have a table furnished with variety of dainties, 
An answer unto such as prefer the pleasure of the taste, before the health of their bodies.  and every dish his several sauce. Let us grant them so much: but can there be any good pleasure, which doth prejudice thy health? and I would gladly know of these, who allege this for themselves, what kind of pleasure that is, and how long it endureth. For it is most certain (as Saint Basil saith) that the throat of such liquorous and drunken fellows, is like unto a swift currant, where the water continueth not long, and as soon as it is passed, the channel is forthwith as dry, as though there never had been any water in it. And as concerning the quality of the pleasure, it is very lean, and (as the Poets speak of their love) it is sweet and sour. And if those who have made trial thereof, would confess the truth, they would resemble it to those, who scratch too hard where it itcheth: and in a word, that it is rather in imagination, then in essence and in deed: for it always draweth with it a marvelous unquietness both of body & mind, & encumbereth the natural disposition & inclination. Whereupon dependeth the ease, strength, and alacrity of man. Plutarch (the more lively to decipher this) propoundeth a most proper & apt comparison. Even as (saith he) there is a kind of tickling in the flesh, which causeth laughter, that is both uncomely & unseemly, & like unto a convulsion & shrinking of the sinews; so likewise all those pleasures of the body, which are provoked only by fantasy & conceit of mind, are sottish, feeble, troublesome, and far differing from nature: and it is a clear case, that the greatest number of those, who search for nothing so much as delicacies in their sauces, are such; & they rather eat & drink of custom, then of any necessity: and glutting themselves after this manner, they deprive themselves both of the pleasure and profit which they should enjoy, if they would use the creatures of God aright. And this is the reason that the bread, which of itself is so savery, tasteth not in their mouths, unless it be sophistically used, and that the cooks by some sorcery have metamorphised the natural taste, and given it some other savour, either stark nought or at the least nothing so good, as it was before. For nature surmounteth art in everything, & God is more expert in seasoning those things which he hath created, than the cunningest man who so ever. And here that may fitly be applied which Lysimachus said, 
Plutarch in his treatise, why God oftentimes deferreth his judgements.  who seeing himself by hunger and thirst to be constrained to yield to his enemies: and afterwards being permitted to drink a little water, crying out on the sudden, and saying: OH God, how much to blame am I, that for a little delight, have lost a long & an exceeding great felicity? So likewise all drunkards & liquorous persons, should think themselves that for a small pleasure, they would take out of season, which also is full of gall and bitterness, they lose their natural delights; as quiet & sweet sleeps, a quickness in their senses, a merriness of heart, a good disposition and an ability of all the parts of their bodies, all which they enjoy by abstinence and sobriety.  
There are some, 
An answer unto such as think that their goods were given them to no other end, but to spend than prodigally.  who think sufficiently to excuse their prodigality, for that they are rich and wealthy. How should we spend our revenues (say they) if we should not liberally entertain our friends? as though God had given them their wealth only to this end: and as though there were no poor men in the world, and that there were no other means to try their charity: as though they could not possible be charitable towards the needy, but were constrained to be dissolute and prodigal: as though the table were the foundation of friendship, and the tavern the strongest and surest place to shut up friends together. As though (to apply that unto them, which Themistocles said of himself & of his children, after they were banished from Athens) all their goods were lost, if they themselves were not lost with them. These men make me remember them, who ask how they should spend their times, if it were not at tennis, or at courting and making of love: as though there were not many other exercises more honest, and more profitable, wherein so precious a thing as time is, may be better spent.  
We know all the means that may be to gather riches, 
The extreme misery of prodigal men.  and yet we can not learn one way how to spend them. Let every man judge if it be not true which I say: that is, that these men of whom I have spoken, do more willingly and joyfully spend a hundred, yea two hundred crowns yearly, if they have them, in banqueting and cheering, than they do a hundred shillings in comforting the poor and needy, who crave it at their hands for God's sake. And that it may be so, they invite one another to their houses, yea, and they are very angry, if being bidden they refuse to come. But if they be never so earnestly entreated by the other, to relieve them in their extreme need and necessity, to give them but the hundredth part of that which they spend riotously they will in no wise agreed to it, until they be even compelled thereto by their long and earnest petitions. Which doth notably bewray their affections, and what desire they have to help one another. But I wonder they are not ashamed so to profane the holy and sacred name of friendship, which if it be sure and firm, can have no other foundation, nor be by any other means retained, then only by virtue: or that they are not afraid to offer such great injury to their friends, as to accounted of them, as of flatterers and clawbacks, who can not otherwise be retained, but with trains and baits.  
And yet I will not condemn the laudable custom that Christians use often times in visiting one another: 
What banquet's Christians should use.  but my desire is only, that the great preparations which are commonly used at our feasts and banquets, may be reform: for that (in my opinion) they are very scandalous among Christians, and are a principal occasion, why that discipline, which aught to be among them, is so corrupted. And it is certain, that if our friends be virtuous and well given, they will be content with Pythagorical banquets: and if they be otherwise, we may say with Socrates, that a little is to much for them. That great king Cyrus being demanded what should be prepared for his supper, answered, nothing but bread, for that he would sup by the rivers side. Epaminondas being come to one of his friends houses, purposing in friendly manner to dine with him: and seeing such great preparation was made to entertain him, made a very short return, saying, that he evidently perceived that all which was provided, was not for his dinner: but rather that he had intended to offer some great sacrifice to the gods, seeing he had provided so great cheer. Augustus Caesar being entertained with small cheer, and a frugal dinner, told him that had provided it, secretly in his ear, that before that time he never knew him to be so familiar a friend. If we had honest friends, and we ourselves were such virtuous guests, we would never find fault with sober and frugal diet: but with Augustus acknowledge we love them so much the more, for their familiar and friendly entertainment.  
But some will say, 
Whether it be a thing unbeseeming rich men to live sparingly  it were an uncivil and an ungentleman-like thing, that a man, who hath great revenues, should be so exactly governed at his table. For answer whereof, I will allege nothing, but that which one of the ancient Philosophers said upon the like occasion: that is to say, As a cook greatly faileth in his art, who having plenty of salt by him, would needs therefore put more in his pottage then is sufficient to season them: so likewise, doth he err grossly, who respecting nothing but his abundance, will needs have more meat at his table then is sufficient, either for himself, or for others who sit with him. And surely let us be as sparing as we may, yet do we oftentimes pass the bounds of sobriety: and ten to one there is something superfluous. Moreover, there is no greater civility then that which proceedeth of virtue, and within the limits hereof all honesty is bounded. And to conclude, if we affect glory and commendation, we should rather seek it in moderate abstinence, then in superfluous riot. But our perverseness is so great, and our affection so disordered, that we are not barely contented to be vicious, and to glory in our naughtiness, but we will needs disgrace and blame virtue which cotrarieth our desires, and so make it more contemptible, hindering others from going forward in goodness, who are backward enough already. And this maketh us call honest sobriety by the name of niggardliness, and a godly reformation of life, we accounted hypocrisy and dissimulation: and in a word, we term wisdom, cowardliness; zeal, rashness; constancy, obstinacy; justice, cruelty; magnanimity, boldness and presumption. There is no virtue, but that which concurreth with our affections, neither yet any vice, but that which is contrary and repugnant to our desires.  
There are others, 
Against such men who to excuse their excess allege custom.  who think to defend themselves against reason, with alleging custom: who never consider, that by this means they seek to establish the most cruel and execrable tyranny, that ever was. For if it be tyrannical to make laws contrary to reason, only upon a self will, what shall we say, when as we execute them and continued them clean repugnant to the laws of God, and all good order? I would demand of them, if it were sufficient for a thief to defend his robberies to allege custom? Or to murderers, and whoremongers, to say, that they have been given and addicted thereto even from their cradles? If we must allow of things by custom, nothing were more allowable than vice. For this is one of the most ancientest things that is. It began by and by after the creation of the world, and hath contained and multiplied ever since until this day: at which time, it is more strong and forcible then ever heretofore. But notwithstanding, we are so far from being able to prove the goodness thereof by custom, that as good and honest things, the more ancient and the more allowed and practised that they have been in former times, the more commendable they are at this day: so likewise those things, which in their natures are nought and dishonest, by how much the more ancient they are, and authorised by time and continuance, and so may claim, as it were, prescription: by so much the more damnable and wicked are they to be deemed and accounted.  
The last and final reply, 
Against such as condemn all reformation under pretext of novelty.  which is usually made when as this matter is debated, is a demand or question in saying who would leave the old fashion for the new? and thus every one watcheth other, and expect who shall begin first. But I would gladly know this: whether we be as long in committing faults, as we are in consulting how to amend them. And whether that which God hath commanded, and which is conson an't to reason, which is pleasurable and profitable should be disputed and consulted of. And is it not great pity, that if the question be moved of any folly or lewdness, there should be so many to advance and set forward themselves, and every one striving to gain the victory of that, whereof there is no other guerdon but shame and confusion, and which is continually accompanied with woeful repentance: and that there should be so few, and those so backward and wayward to follow virtue, of which we may be sure to reap great gain, and most ample recompense?  
We are like unto those harebrains, and desperate adventurers, 
A description of the most sort of men, who at this day glory in the name of Christians.  who are as valiant and hardy as Samson or Perceforest, to beat and break open a poor country man's door, to steal his hens, to ravish his daughters, and to filch and pilfer whatsoever he hath in his house: and in other things so fearful and cowardly, that being in the wars, they tremble at the sound of every trumpet. Good God, how long will it be before we pass over this large field of Christian virtues, seeing we are so idle and slothful, that we can not or we will not travel to the end of one furlong! When shall we embrace these noble and beautiful ladies, if we be afraid so much as once to salute them? they should rule and be the mistresses of our hearts, and yet we will hardly allow them any place in our mouths: but these are old complaints, & (as I think) very unprofitable. For as though men were stark dead, there are no ears that will hear these or any other remonstrances, tending to the reformation of disorder and abuse. And how is it possible we should hear, when as we will not so much as listen to the laws of nature, which is the common mother of us all? For the better to teach us, and as it were, to compel us to sobriety, she offereth such things as tend to pleasure, with a very niggardly and sparing hand: as we may see in all delicate sorts, either of fish, fowls, or beasts, whose flesh is esteemed and accounted dainty and pleasant: whereas otherwise, she seemeth almost prodigal, in providing us all things fit for our necessity: as bread, wine, and such ordinary meats: to the end, that on the one side there should be no man so poor, but might be able to relieve himself by his labours: and that on the other side there should be no man so rich, which should not be somewhat restrained from his pleasures by reason of the difficulty and scarcity of such things, as may serve him thereto, or else for the great expenses which must ensue, if he will needs enjoy them.  
Behold the counsel of wise and provident Nature: 
The dissoluteness and riot in these days is insatiable.  but what of that? we will contrary nature all that we may: and we will have wine from Candy, raisins from Damascus and Corinth, dates out of Egypt, spices from the Indieses, millions from Naples, cheese from Milan, comfits from Spain: and we are never contented with those things our own country will afford us, although they be more profitable and wholesome for us, than those of foreign Regions. Nay we proceed further, and we sttive, as it were, with necessity. For neither war, famine, imposts, loss, and such like miseries, are sufficient to compel us to give over our pleasures. And albeit these great afflictions are sent of God, who by his punishments would make us acknowledge our faults, to the end we should turn unto him in all humility and reverence, that so he might be appeased towards us, and forgive us our sins. Yet notwithstanding there are few that think of this, and none that (to avoid his judgements) will do otherwise then they have been accustomed. For there are now as many feasts as ever were: singing, dancing, piping, masking, sporting, and playing were never in greater use: every butcher will have his minstrelsy, and spend his penny to fetch a frisk with the maids in the country. Yea, and those places where there is greatest trouble, abound most with dissoluteness and intemperancy.  
And yet for all this, 
Against such as complain of the scarcity of delicate wines.  they complain of the scarcity & dearness of wine, and never consider that themselves are the principal occasion thereof. For how is it possible that this merchandise should not be dear, seeing it is so well sold in all places, and at all times? In Lacedemonia cooks gained very little, for that the people were contented with simple cheer, and gave not themselves to riot and spending. If we in like manner would be content with such wine as our country affordeth, or if there be none, to take such drink as God hath there provided; the Vintners should not be so rich as now they are: nor the merchant should need to fetch Malmsey from Venice, or Sacks from Spain, nor any wines out of Gosconie: neither should they gain so much by our liquorousness as now they do. We may answer such complainants, as Augustus Cesar answered those, who told him that the people of Rome grudged exceedingly, for that wine was so dear. My son in law Agrippa (saith he) hath wisely provided for this inconvenience, and that they shall not hereafter complain of thirst: for that having the charge of the conduits, he hath so wisely ordered the matter, that there will be plenty of water in every corner of the city: and God be thanked, we have plenty of this moisture in every part of the land: and if it chance, that some places be less provided for then others, yet it is an easy matter to dig pits and wells, so that it happeneth through our own negligence, if we want where with all to quench our thirsts.  
I fear me, 
An answer unto such as nod their heads, & knit their brows, when they hear any man speak of reformation.  that among those, who will spare so much time as to read this discourse, there will be some carpers and cavillers. But I would desire them to consider, whether that which they say be consonant to reason, and whether such girding and scoffing may be more available for them to prove and confirm their intemperancy, or forcible for me to convince them, and confirm that which I have spoken touching the corruption of this miserable world, wherein virtue is not only unknown and neglected, but it is despised and scorned, as well of those, who would follow it, as of others, who do nothing but in show commend and maintain it. And the reason hereof is this, for that our lusts have had in times past, and yet retain at this day such liberty and licence, that there is no man in the world worse welcome than he, that indeauoureth to bring them to obedience, or seeketh to reduce them to any good order. But the scoffs of these mockers, aught not to discourage us, who are zealous in reproving of vice where we find it, neither yet may hinder us from commending of virtue both by word and writing, wheresoever we find any love thereof to appear and manifest itself.  
The difficulty which may seem to be propounded in enterprising a reformation of such disorder as is almost in every thing, 
An exhortation to princes and magistrates to reform the disorder which is almost in all things.  aught not to withhold magistrates from assaying and taking of this matter in hand. For the more difficult and hard the enterprise is, the more commendable is it for them, if they effect it, and bring it to pass. For in hard matters the desire only is very laudable, and they need not doubt of the furtherance and assistance of God's grace and holy spirit in giving of them wisdom and fit means to accomplish their desires, and to bring all their counsels to a happy end. For if he be ready to hear all those who call upon him faithfully, how shall he abandon his chief and principal servants, especially in that service, 
Examples of encouragement. 1. Of josua.  which tendeth to his honour and glory? they aught to consider that notable promise which he made to his servant joshua, to be always with him and to guide him in all his enterprises: for that his heart was upright and sincere towards him, and that he followed his statutes and ordinances without declining either to the right hand or to the left: assuring themselves, that if, as he was guided by the light of this lamp, so they would likewise be illuminated thereby, they must in seeking for help at God's hand to further their actions, refer them wholly to his glory, and so he will never fail them: but they shall sensibly feel the care and remembrance he hath of them: not only to support them against their enemies, but also to aid them in all extremities whatsoever, & whensoever they are objected, even as he did josua in the conquest of the land of Canaan. For it was no more mastery for him to discomfit 30 kings, who proudly rose up against him, than it is for a mower to cut down the grass or corn in the fields. And did not Moses, 
2 Of Moses.  having no other strength but only the power of God, and the rod which he gave him to carry in his hand, deliver the children of Israel out of the captivity of Egypt, maugre Pharaoh and all his army? and having brought them through the red sea dryshod, he led them also through the deserts of Arabia by the space of forty years, notwithstanding, the winds, sands, serpents, want of water, bread, wine, and other victuals: yea without any provision or knowledge of the way, besides many other difficulties, which encountered them in all places wheresoever they came. Nay he did more: for although he had to do with an obstinate people, and such as would not here any wholesome instructions: whose minds were greatly estranged, by reason of their errors, idolatries, and superstitions wherein they had been nourished and trained up in Egypt, yet notwithstanding did he not fear to altar their laws & customs, & to give them a new religion & form of government. In the execution whereof, he found much murmuring & great rebellion in the beginning: but all fell out so well in the end, that he saw before his death, piety regarded and justice established, according to the ordinance & appointment of God.  
Ezechias and josias kings of juda, 
3 Ezechias & josias kings of juda.  one of them being 25 years old, & the other but 8 years of age, when as they began to reign, did they not (assoon as they had any authority) restore and repair whatsoever had been wasted, spoiled, or profaned, as well in the service of God, as in their policy & government? without any consideration either of their youth, or of the danger whereto they opposed themselves, or of the resistance that might be made against them; all which could not terrify them, or divert their purposes.  
Esdras, Nehemias, Zorobabel, & the other princes, who by the permission of king Cyrus, 
4 Esdras and the other governors of the people after the captivity of Babylon.  were returned from Babylon, had a thousand & a thousand vexations before they could peaceably enjoy the grant that was made them, & before (as it was granted unto them by the letters patents of the king of Persia) they could be suffered to repair the temple, & to plant their commonwealth. Yet notwithstanding, for all their little company, and the small furtherance they had: and on the contrary part, the great encumbrances, and the manifold complaints that were made against them at Court, they continued firm and stable in their determinate purposes. And nothing was sufficient to hinder them from their work, or make them wax cold in the action, but that trusting in the mercies and graces of God, they valiantly persevered to encounter with all dangers that were objected, as stumbling blocks, to hinder their course. And they were not deceived in this their expectation, for through the help and favour of God, they overcame all these difficulties and dangers in the end.  
When as Constantine the great determined in the beginning of his Empire, openly to favour, 
5 Notable examples of Constantine the great in the restoration of the Christian Church.  and also (if it were possible) to plant the religion of Christ jesus throughout all the world. His friends and counsellors, to the end to divert him, would devise no means to effect his desires, nor he himself could imagine how to compass so great an enterprise, considering the contrariety and resistance that Lucinius and Maxentius would make, who were his consorts in the Empire, and both mortal and deadly enemies to Christian religion: and such also were almost all the subjects of the Empire, who did exceedingly detest it, for that it condemned all the religion of their forefathers. Notwithstanding all this, contemning all danger whatsoever, and respecting neither war nor any rebellion of his subjects, having commended his estate, himself, and government, and direction of his affairs into the hands of almighty God, he fell to put in execution, that which he had purposed, and that so happily, that his enemies being overthrown and vanquished, and that in a short space, he razed and pulled down all the holds of Satan, that is to say, his Temples and Chapels of Idolatry, abolished their ceremonies, dissipated their conventicles and synagogues, disproved and discovered their errors, and did so blazon the abuses and abominations of their Priests, that in short time every man began to abhor them, and presently he called the poor Christians, out of woods, out of deserts, out of holes, & caves, wherein they were hid during the fury and persecution of the tyrannical Emperors, who were before him; giving them commission to build Churches in all the towns and cities of the Empire, which should be dedicated to the honour of God, to the preaching of his word, and the administration of his sacraments, which he hath ordained for the confirmation of the faith of his chosen and elected children. And for that they were poor and had all their goods confiscate, he caused them to be restored by an edict and decree of the Senate: and furthermore commanded, that in those places where there were great assemblies, there should be certain sums of money delivered unto them, out of the common treasury, to the end they might be the better able to defray their ordinary charges and expenses, about their daily affairs; the which went so prosperously forward by the means of this good prince, the diligence of his servants, and the blessing of God, that in less than ten or twelve years, in stead of thirty thousand gods, who were received, allowed, and worshipped by the Romans (as Tertullian reporteth) there was but one God, who was acknowledged and publicly adored in all the Empire: and in stead of a million of patrons and gods of protection, whom every man invented as his fancy served, there was no more left then one only Christ jesus, to whom every one yielded his obedience, confessing and acknowledging, that he was the only pathway to righteousness, grace, salvation, life everlasting, and all kind of happiness and felicity: and that there was no other, under whose protection they might safely and securely rest & repose themselves.  
Who is there that will not acknowledge, that, in all then enterprises of this worthy Emperor, 
The example of Constantine doth evidently declare, that nothing is impossible unto those, who resolve with themselves to serve God.  their appeared a manifest assistance & blessing of God, which made every thing so easy: quite against the opinion of those, who in the beginning would have examined this action with worldly wisdom? For there was no likelihood that six Emperors, such as he was when he began this enterprise, successively coming to the Empire, & enjoying the sceptre & sway thereof thirty years, as he did, should have finished that which he began. And yet notwithstanding God, in whom he reposed his whole confidence, showed him so great mercy, and so favoured his zeal, that he was not long before he builded him a temple, whose foundation and compass contained almost 3 parts of the earth, which was habitable. Imitating herein, the example of king Solomon, who builded the temple of jerusalem. This gained him the name of GREAT among his subjects, and did assure him of the love and favour of God, and purchased him an inestimable treasure in heaven, and in earth an immortal renown among men: who will declare to all posterity, the love he bore towards God and his religion, and his noble courage against his enemies, to establish and plant his fear in despite of whosoever should oppose themselves against it. And finally, the pity which he had of the whole Church, which was so great, that to deliver it from that miserable and woeful oppression wherein it was, by the rigour of cruel tyrants, he doubted not, after the example of judas Maccabeus, to abandon himself and all that he had, to most imminent dangers and extremities.  
Do we not likewise see, 
6 Many other examples.  that the remembrance of the justice, godliness, and zeal, which all the good Emperors (as Theodosius, Martian, jovinian, and Valentinian) had, to reform disorders and abuses in the commonwealth, is at this time well known among many, & most pleasant and delectable to those that read their histories? And to come unto our kings, Who is there that doth not highly extol Clovis and Charlemagne, 
7 Many kings of France. Clovis and Charlemagne.  for that they had among their greatest affairs, such respect unto the well ordering of all their towns and cities, and for that they would oftentimes summon their bishops and the other wise men of their kingdom, to consult what were the best way for the reformation of abuses, which did begin to spring up at that present, or rather had begun to bud long before their times; and following that resolution which they had taken, would adventure their persons & their goods, to correct & amend the government of the Church. 
Lewis the gentle.  Also the great constancy of Lewis the gentle, who showed himself so virtuous and valiant in bridling the Clergy of his time; that neither could their rebellion with his children conspiring against him, committing him to perpetual prison and captivity, astonish or divert him from his purposes. As also the wisdom of Charles the fift, who considering the ignorance of the people, 
Charles' the 5 of France.  and that their want of knowledge was the root of all vice, blasphemy, infidelity, cruelty, and other corruptions, wherewith all estates were generally attainted, (in some sort to take away this mist, which so darkened and hindered the sight of so many in his time) caused the Bible to be translated into our mother tongue, besides many other good books, as those of Augustine of the city of God, and such like, which he judged most fit & convenient to instruct the ignorant? And shall we not also commend the piety of Lewis the 9 
Lewis the 9  who made so noble a decree against swearers & blasphemers of Gods holy name, which by no means he would afterwards revoke, not not in favour of one of his nearest friends, who had offended: neither yet would pardon him for any entreaty whatsoever? who likewise (as Paulus Emilius reporteth) would not be induced by any persuasion to bestow a poor prebend upon one, whom he judged not capable thereof by reason of his ignorance. I pass over the commendable virtues of many other our kings, who by divers memorable acts have plentifully declared the hatred they always bore to injustice, & intemperancy. Whose remembrance is consecrated to all posterity in most notable histories: and whose examples aught to encourage their successors, & all other kings and princes to do their duties, that they be not ashamed and confounded when they shall appear before the king of kings.  
And to return to our former speech, from whence (by occasion) we have somewhat digressed, 
The best remedy against drunkenness & gluttony, is chastity: by occasion whereof, he entereth into a discourse of unlawful pleasure, as whoredom and such like: and discovereth the mischiefs that ensue of them.  we must understand, that besides those conditions whereof we have spoken before, which may be reaped by sobriety, there is also another most excellent one, & that is, that she teacheth us the way to chastity. For that which S. Paul speaketh is most true, that whoredom & dissoluteness are hatched by drunkenness: & therefore in the end of the Epistle to the Romans, he first exhorteth them to reform their tables, before he giveth any order for their bodies: teaching us thereby, that all uncleanness of life, do proceed of excess & gluttony. The Prophet likewise searching out the cause of the iniquity of Sodom, doth attribute it especially, unto the abundance of the country, & the plenty of all delicacies in their cities, by reason of the fertility of the soil where they were planted. But before we go any further in discoursing of the causes & occasions of this kind of pleasure, it is convenient to set down some of the mischiefs and miseries wherein it wrappeth all those, who follow & hunt after it. I say some of them, for that it were an infinite labour to repeat them all, and in my opinion nothing necessary: for that if we have but a small spark of reason & sound judgement, 
1 It taketh away our understanding, and transformeth us into bruit beasts.  those which shallbe alleged, will be sufficient to withdraw us from the love & liking of it. First of all therefore, it taketh away our hearts (as Hosea saith) that is to say, it doth so dull our spirits, that we become senseless, and so cooleth the heat of our wills, that we grow careless and negligent, and as dull to follow any virtuous endeavour, as if we were dead, and without life. And besides the taking away of every good motion in us, it depriveth us also of all reason and understanding, and so wholly transformeth us into bruit beasts. And upon this occasion began the fable of Circe's, whom, the poets (in declaring the operation of her sorceries and enchantments) said to have changed men into swine, & to have bereaved them of all knowledge and love of virtue, if they did but once kiss or behold her.  
There is a certain fish, which the Latins call Torpedo, 
An excellent comparison & fit for the proof of this first mischief caused by whoredom.  which we term slothfulness, not for that it is slow in motion, but by reason of a secret virtue and hidden power that it hath: for being chased by the fishermen or by any other fish, she casteth forth a certain venomous poison, wherewith nature hath armed for her own defence, which hath force to stay every thing that is infected therewith: benumbing all the joints and sinews in such sort, that they stir no more than if they had been smitten with the palsy: & it proceedeth further: for being cast and spread abroad in the water, where the nets are laid to take her, if the fisher's chance to come & put their hands into the water before the force be past, forthwith they become numb & stiff, & they can not stir them. Wherein surely the nature of pleasure is very lively represented: for if we will hunt after it, for that there seemeth to be some delight & happiness in it, or for some supposed sweetness which we hope for by the fruition thereof, forthwith it benumbeth both body & mind in such sort, that the one can not devise or imagine any good thing, neither can the other put it in practice or execution. Which may be very easily proved by the histories and examples of all times.  
But there is one among all the rest, 
2 The example of Solomon a most notable proof.  that (in my opinion) is most memorable, and worthy to be considered of every one, the better to drive them from this whorish and filthy affection. And that is the example of Solomon, who had received so many special favours & singular graces of God, that he was, as it were, the wonder of wisdom, knowledge, industry, piety, faith, temperance, justice, magnanimity, mildness & sobriety: beside, he had such worldly happiness & felicity, that in glory and magnificence he was like unto another Sun: notwithstanding he was so bewitched & enchanted with this pleasure, that forgetting both God, himself, and his duty, he was not ashamed to abandon himself, & publicly to worship Idols, & to build temples for them hard by that, which he before had erected to the honour of God, & to sacrifice to some of those gods whom his concubines honoured and adored. Who would ever have thought that such a man, who (excepting Christ jesus) was the best furnished of any that ever was in the world, and knew most perfectly the craft, cunning dissimulation, flattering words, tears, and counterfeit dealings of all dissembling women, should ever have been so deceived and abused, that for to please his strumpets, would displease God, destroy his own house, and so villainously stain his glory, unless he had been out of his wits, & drowned, as it were, in most extreme and bottomless follies? In what danger then are we like to fall into, who have not the tenth part of his wisdom, nor of his other rare and excellent virtues, which did shine in him as bright as great Carbuncles, if we once suffer ourselves to be enticed, and as it were, lulled asleep by the sweet songs of this wicked and filthy pleasure?  
Behold Samson, who had conquered all his enemies, & who sometime had discomfited a thousand with the jaw bone of an Ass, 
3 The example of Samson. judg. 15.15.  who broke great cords of hemp as easily as we can break little threads, who carried away and pulled down the pillars with the houses of great cities, tare and rend lions in pieces with his hands, & did many other wonderful and admirable works: behold (I say) this invincible Samson was vanquished, taken and bound by one woman, who delivered him into the hands of the Philistims to be drawn and haled like a beast, & to dispose of him at their pleasures. 
4 The example of Hercules.  And did not Hercules, who had killed Hydra, vanquished Cerberus, strangled Giants, & overthrown so many monsters and tyrants to set men at liberty wheresoever he came, did he not, I say, at length submit himself to Omphale to serve her as a slave all the rest of his life? which he performed with such readiness & devotion, that (without any regard to his person or his virtuous life led before, either to the dishonour & evil report which he was like to incur, nor respecting honesty & a commendable decorum, either the bad example & scandal he gave to his subjects, nor the blot of his honour and fame before gotten) he feared not, so he might please her, to put off & disgarnish himself of his lions skin, wherewith he had been always attired, & clothe himself in woman's apparel, with the distaff in his hand in stead of his club, which he used before, endeavouring by all means he could to make it apparent, that of a man he was become a woman? Whereby it is most manifest what force pleasure hath, which in so short a time wrought so great an alteration. For though that in respect of the sex or kind, he was always the same: notwithstanding, in regard of his idleness, delicacy and ease, whereto he was wholly addicted in his latter end, he might well be termed a woman. Seeing that princes, who suffer themselves to be so corrupted & effeminated by the pleasures of the flesh, are so named by the spirit of God in the Prophet Esay. According to which saying, an ancient Philosopher returning from Sparta a city of Lacedemonia to Athens, & being asked from whence he came & whether he would, answered, that he came from a city of men, & was going to a town of women, taxing thereby the pleasure of the Athenians, wherewith they were so effeminated and weakened, that they had no more valour and force then women and eunuchs.  
Plutarch reporteth in his book (entitled of the fortune of the Romans) that the goddess Venus purposing to go visit the Lacedæmonians left her glass, her girdle, 
5 The lively picture of whoredom making men beasts.  and other womanish attire upon the bank of the river Eurotas, which ran by their city, and took a sword and a buckler in her hand, and with such furniture and equipage presented herself before Lycurgus and the other citizens, knowing full well that otherwise she should never have been welcome among painful and industrious people. But if they would have her go from them, and devil at Cyprus, Paphos, and in other places where she was honoured, and adored, she must (if she looked to be welcome) leave off her armour and labour, and take to her again her perfumes, her musk and sweet odours, and in stead of a valiant and stout warrior, she must become a fine, tender, and delicate woman. And this disordinate and carnal pleasure doth not only turn us into women, but also it transformeth us into beasts, as we have said before. Which the poets did covertly signify by their Metamorphosis, & changes of many men, some into cows, others into dogs, some into hogs, and some into trees and herbs. All which fables tend only to this end, to give us to understand, that this voluptuous humour doth forthwith bereave us of all sense and reason whatsoever.  
After that Marcus Antonius was taken with the love of Cleopatra, 
6 The example of M. Antonius, and of other lascivious princes.  he never effected anything worthy commendation, or beseeming himself or any other worthy Roman Captain: but began from that day forward to grow worse and worse, and become slothful, careless, light headed, and negligent in all his actions. The vigour of his spirit (as Plutarch saith) died in him & departed to go live in the body of his love. Though he had the half of the Empire under his government, & therefore by all likelihood an infinite number of matters to dispatch, yet would he not regard them: neither yet hear the Ambassadors that came to the Court, neither provide against the secret practices of his enemies, neither yet any preparation for his wars, nor seek to prevent the dangers he was like to fall into, not nor yet would he spare so much time as to entertain his friends and allies. He studied for nothing day nor night, but to please his mistress: and so captivated his mind, and brought himself into such slavery, that he could not bestow one hour of his liberty to ponder of his affairs. And this did not appear only in him, but also in all other voluptuous kings and princes, as in Sardanapalus, Balsasar, Ptolemy, Phiscon, Caligula, Nero, Commodus, Heliogabalus, Galienus, and the greatest part of the Emperors of Constantinople, who having opportunity to follow their pleasures, proved men of no reputation, without any great spirit or counsel, and of no execution whatsoever.  
Let us conclude then, 
Secondly, whoredom weakeneth & maketh our bodies feeble, & engendereth many incurable diseases.  that as it wholly extinguisheth and putteth out the light of our understanding, so doth it also exhausted and draw out all strength and vigour out of our bodies. I will leave unto the physicians report how mightily it exhausteth our spirits, our natural heat and original humidity: as also how it hindereth the concoction, whereby there are infinite crudities engendered, and an universal corruption of the blood throughout all the body. And finally, the dissolution of the sinews, with griefs both of head and stomach, and other innumerable accidents which it bringeth to all intemperate and incontinent persons: leaving this discourse (I say) for physicians to prove with arguments and reasons, I will only say of this, as the ancient philosophers said of all pleasures, that they ended in sorrows: which appeareth in this most manifestly. For whom shall you see of all that great number that give themselves unto pleasure, who complain not in the end, one of the gout; another of the sciatick; this man goeth with crutches, & that other is not able to stir from the fire side: & few there are, who after they have been tormented with a thousand & a thousand miseries, have not been constrained (to rid themselves from all their sorrows) to desire very often and sundry times to die? But this is the greatest mischief, that some among them being fallen into such rottenness & putrefaction of their members, that neither themselves, nor any that come unto them can abide their filthiness, so that they lie still without any compassion of other men, neither can they device how to comfort themselves in this their languishing and extreme torment; yea, the very remembrance of their former pleasures, and the sorrow they conceive for their faults committed, the shame & confusion they have, that their sins are so manifested & made known to all the world, with an opinion conceived, that in stead of pity and compassion which men are wont to show unto their afflicted neighbours, they do nothing but laugh at them. All which out of doubt causeth a heavy repentance, & we see that accomplished in them, which Esay speaketh of, 
Chap. 3.  and foretelleth of the delicate dames of Israel, that in stead of their perfumes & sweet smells, which they spend prodigally upon their bodies & about their clotheses, there shall in the end be a most filthy savour & smell, & in stead of their girdle, a rent, & that in stead of their tresses and goodly periwigs upon their heads, there should be baldness, & for their fine linen wrought with gold and silk, they should wear sackcloth and course canvas, and for their great beauty in their faces, there should be sun-burning, wrinkles & filthiness, & in stead of their sweet songs, there should be nothing but cries & lamentations. Behold the estate whereto our body is brought by pleasure and delights? they first suck out the moistness, & then divide it by pieces, & make it ready for the worms: 
Diogenes.  whereupon Diogenes was wont to faith, that as great plenty of victuals engendereth and multiplied vermin in a house, so this voluptuous pleasure hatcheth all kind of diseases in our bodies.  
Is it more favourable to our wealth and substance than it is to our bodies and minds? 
Thirdly it consumeth our goods.  there is not any patrimony so great, but it quickly consumeth it; the greatest treasure that ever was in the world, was that of the Romans; for beside the gold & silver which they had taken from all the richest cities in the world to fill their own coffers, they had their yearly tributes of every province under their subjection to maintain them, jest they should diminish; & yet not withstanding the pleasures of one Heliogabalus, of one Caligula, or of one Nero consumed & wasted all in 1 or 2 years. There was not long since, a famous Courtesan in Greece named Gnathena, who seeing on a time two gentlemen fight for her, & that he who was vanquished, was exceeding sorry for that he had lost her, & his fellow won her by force in her presence, said unto him to comfort him withal, that he had not so great cause to be sorry for his loss, seeing that the reward of such victories was not Coronarie, 
The answer of a famous whore to her sorrowful lover.  but Pecuntarie: that is to say, that the conquerors were not crowned with laurel, with the joys & acclamations of the people, as was usual in all other combats of Greece; but they must in such conquests be constrained to spend their goods with great shame, & must adorn the heads of their whores with habiliments, their fingers with rings, & their purses with crowns & ducats. For the good Lady Venus is not content with bread & drink, but she must have gold & silver, as Phryne another famous Courtesan said to certain youths, who were assembled in armour to break open a young maiden's door, she would sooner have opened the door unto you, (saith she) if you had brought silver, than she will for all your swords & pollaxes: giving thereby to understand that this is the most compendious way to gain those whom we desire, & the very same means that jupiter used to accomplish his desires, (as the Poets feign) descending in drops of gold into the laps of young women, and by that means tried & assayed their chastities. And this is but one ordinance of those which they are sworn to keep, who wilneeds follow & delight in their pleasures. For what a mass must they spend besides all this, among bawds and chambermaids, to be a means for the obtaining of the good will of their mistresses; in banquets to show themselves sumptuous and magnifical, and in apparel to make them trim and brave? OH Lord God, is it possible that men (if they were not blind and senseless) should buy not only repentance so dear, (as Demosthenes said) but withal such poverty, shame, mookery, cozenage (with some few kind looks, a little sigh, & a glance with the eye) what should I say more? such monstrous diseases, the wrath of God, and so many mischiefs?  
It seemeth unto me, that these things being considered, 
The great misery of whoremasters and voluptuous persons proved by many sentences and notable examplet.  the ancient Greeks had great reason to call such as took this course, (lost men.) For how is it possible that they should be saved, who do so lewdly waste their wisdom, their reason, & all the vigour of their minds, the health of their bodies, their gold, silver, & revenues, and oftentimes the country that hath brought them forth. Diogenes meeting Speusippus, who was going to the Academy in his coach like a minionly gentleman, and by his delicate and effeminate countenance declared his disordinate affection to his pleasures, passed by him without seeming to know him; which when Speusippus perceived, he discovered himself by speaking aloud, & saying, all health to thee Diogenes; & none to thee, (said he:) for it is apparent by thy doings that thou dost not desire it. We need not wish health, peace, and prosperity unto such as care not for it: and such are these voluptuous persons; for the way which they take, and which seemeth so beautiful, pleasant, broad, large and spacious, leadeth them to destruction, as Christ saith. Terence in his Comedies being desirous to show unto young men the nature and the end of pleasures, to the intent they should take heed jest they be deceived by them, called them by the name of Calamities, that is to say, wasters and destroyers: to give us to understand that, which we dany find to be most true by experience, that wheresoever they fall, there is nothing but spoil and destruction: and that they are like unto that hail, which God sent to beat down the pride, and lofty stomachs of the Egyptians, or rather worse: for that destroyed nothing but that which was abroad in the fields, whereas pleasures destroy as well those things which are within, as those things that are without, that is to say, both soul and body, and leaveth nothing vnconsumed.  
And therefore it is that Antisthenes' hearing one commend a voluptuous and pleasant life, 
A continuation of the former discourse.  desired him that he would go and tell that sweet tale to the enemies of their Country▪ for there was no better means or more compendious way to vanquish them, then to persuade them to pleasure: & said further, that he would wish them riches, ease, plenty, pleasure, & all kind of delights whatsoever, so they were voided of virtue, for that by this means the goods which they have, are not only reserved for themselves, but like wise for others, who are superiors vntothem in virtue, in valour, & martial prowess. And yet to make more manifest how dangerous a thing pleasure is, Xerxes after the reducing of the Babylonians who had rebelled against him, unto their former obedience, condemned them to no other pain but to lay aside arms & the travels of war, & to regard nothing but give themselves wholly to music, to play upon instruments, to make great bankers, to court their ladies, to entertain the time with pleasant discourses, & to apparel themselves gallantly that they might please their mistresses. Whereby we may consider, that the King & his Counsel being greatly moved with the rebellion of the said Babylonians, yet knew no better means to reduce them to their obedience, to punish them for their faults, to keep them under afterwards, & to bind them with the chains of perpetual slavery & servitude, then to lay the rain in their necks, and suffer them to abandon themselves to all pleasures whatsoever.  
And shall we think that if it were not a very dangerous thing, 
Seeing that pleasure is so dangerous, God exerciseth his children under the cross, & affliction of the world, lest they should perish with the world.  that God would be so careful to keep it from his children, who even from the beginning of the world until this day (as we may easily see by histories of former times, & examples of this present age) have evermore been kept under the yoke of most rigorous discipline, & continually exercised with pains, poverty, abstinence, sickness, maladies, captivity, & other kinds of afflictions, in such sort, that if we will diligently consider the manner how God hath always governed his Church, we shall easily see, that he was not more careful for any thing, than that pleasure should not enter therein, & therefore he hath suffered it to be so miserably afflicted in all ages: that by this means he might stop, as with bushes & thorns, every gap & passage, to keep out this furious & mad beast, which differeth nothing from a mad dog but only in this, that the one doth shed his venom by biting, and the other by kissing, and therefore is so much the worse, & more to be feared. For this as though she were of our acquaintance, and came in friendly manner to salute and embrace us: and yet carrieth a dagger secretly under her cloak to stab us, before we be able to spy out her treachery: and like the Ivy killeth us with embracing and clasping us.  
If flatterers (according unto the old opinion) among domestical enemies, be the most cruel & dangerous, 
To make us hate pleasure the more, he setteth down in the fourth place, other miseries which ensue of that which do so snarl us, that we we can by no means rid ourselves out of them.  what shall we say of pleasure, who is so skilful & expert in trade & occupation, that she seldom trieth her cunning with any, but by & by she gaineth her desire, & findeth favour at their hands, & so enchanteth them, that ever afterwards they do nothing but seek to please & serve her. There is no lion, tiger, serpent, dragon, nor any other mischievous beast whatsoever, that we aught more carefully to shun then this. One may fitly compare it unto that horrible monster which Daniel saw in his dream, which with his nails, and teeth of iron tare, rend, and broke down whatsoever was in his way, trampling all things under his feet. And it was very fitly said of Diogenes, seeing a Courtesan riding into the fields in a coach all covered with velvet, with chains & pearls about her neck, to solace & recreate herself, that such a cage was not fit for so cruel a beast, neither yet that the chains, which she had, were strong enough to keep her from doing of mischief.  
Among diseases, 
Pleasure an incurable disease, and containing all mischief in itself.  we are most careful to avoid those which are most dangerous; as the plague, the falling sickness, madness, & other poisoned sores are most of all abhorred, for that there are so few remedies for them, & those so hard to come by. Whereof then doth it proceed, that we are not only not afraid of pleasure, but that we seek and hunt after it, and use all the means that we can possible to enjoy it? Archit as Tarentinus was wont to say, that there was not a more deadly poison than it, nor any thing that did so suddenly dispatch men, as it did. Another saith, that it is a most forcible poison mingled with milk and hippocras. Another saith, that he will in no wise suffer her to come near him, for fear lest by her enchantments she should make him mad. Another also saith, that there is no difference between Venery & the falling sickness, or Epilepsy. If then each one of these diseases severally by reason of their force and violence, make men exceedingly afraid of them, how mightily should pleasure scare us, which containeth all of them jointly?  
But these are not all the mischiefs that it bringeth with it; 
Pleasure separateth us from Christ jesus.  for the greatest of all are, that it separateth us from Christ jesus, with whom we can not be united unless we forsake the world & the delights thereof: & that we do crucify the flesh with all her pleasures & concupiscences; if we do not take up our cross upon our shoulders to follow & go after him, to the straightway that leadeth to the kingdom of his Father, if we do not chastise our bodies, & keep them imprisoned in straight & hard servitude, if we do not hate ourselves, & to be short, if we be not conformable unto him in his passions and sufferings, all which things can in no wise agreed with pleasure. So that whosoever will love a voluptuous life, must needs forsake his saviour Christ jesus, & by consequent the alliance he hath with God the father, in whose grace & favour we can not remain, but by the union which we have with his son. The Scripture also evidently declareth, that we can not be friends with the world, but we must needs be enemies with God: and seeing it is so, aught it not to be sufficient to make us detest & loath it? For if whensoever our eye, our hand, or our foot do offend us, & draw us from the love of god forthwith we aught to cut them off: what shall we do to this filthy sin? We do justly hate & abhor those men who would set dissension and discord between us and our old friends, & shall we suffer this unhappy & cursed bawd to come near us, who seeketh by all means possible to provoke us to make a divorcement between us and our husband, who hath loved us so dearly.  
If (as Horace saith) it fareth with friendship as it doth with wine, 
It turneth us from charity, and estrangeth us from the love of God.  that the older it is the better it is: shall we not be ashamed so far to forget ourselves, as to prefer the love of a common strumpet, an unconstant & disloyal naughtipack (which loveth us to day & to morrow hateth us) before the most perfect, entire, cordial & eternal love of our God, who hath loved & elected us before the beginning of the world, & ever since, having most solemnly espoused us by his word & promises which he hath made us, & the faith which we have given thereto, hath not omitted one jot of goodwill, but in all things hath showed most singular kindness towards us, & hath always used us as lovingly as any husband doth his wife? let us prove if we can, that he is indebted unto us in anything? wherein is he bound to us? and yet he hath nothing in his power, whereof he hath not given a greater portion than we desire, & offered us more than we will take. We can not complain of anything past, considering the infinite blessings he hath bestowed upon us most unworthy men, & why should we fear anything to come, seeing he hath promised never to forsake us? For seeing he is immortal, he can not die; & being truth itself, he can not lie; & being always the same, he can not change: we need not fear then, that death will separate us, or that during life he will be weary of us. We aught rather to blush & be ashamed of ourselves and of our folly, who leaving so sure and certain friendship, so honourable, pleasant, and profitable love, will choose another, wherein there is nothing but dishonour, loss, displeasure, sorrow, complaint, discontentment, fear and distrust.  
Here is yet another point to be considered, & that is, that in a shorttime we must either leave pleasures, or they will leave us; & shall we not herein acknowledge the judgement of God? for even as the light appearing unto us, & the means whereby we may know the truth, if we either refuse it or disdain it, we provoke God to punish this our ingratitude, and to give us over into a reprobate sense, whereby not only the means of attaining further knowledge in God's mysteries, is quite taken from us, but also our blindness is strengthened, & driveth us forward to seek after lies. In like manner, after God hath offered unto us his love, and hath taught us the way how we should love him, if we violate & offer injury unto the most amiable thing in the world, making no account thereof, he then withdraweth his grace from us, & abandoneth us to our desires, in following of which, we begin presently to love our pleasures, which is the most filthy strumpet that can be imagined, and so would she seem even unto her lovers, 
Pleasure maketh men mad and furious.  if they could see her as in deed she is. But the greatest mischief of all is, that such as are in pleasure think themselves happy, & fortunate; for as the height & perfection of folly is, in that we please ourselves therewith, & think that we are wondrous wise: so indeed cannot we be more unfortunate, then when as we accounted our felicity to consist in those things wherein resteth our greatest misery: and though we be in most wretched estate, yet we will never believe it, nor give any credit unto those who tell us so. S. August. (who in many places hath notably expounded what true happiness is) saith in his discourse touching the manners of the catholic church that he can not be accounted happy, who can not enjoy that which he loveth, neither yet he who hath that which he loveth, if it be hurtful unto him, neither yet that man which hath the most sovereign and profitable good thing that is, if he love it not, nor care not for it. The reason is this, for that those who desire that which they can not obtain, are tormented: those, who possess those things which aught not to be desired, are deceived and abused: and such as care not for those things that are to be desired, and such as they must needs have if they will be happy, are sick and diseased: which can not come to pass, but that he to whomsoever they happen, must needs be miserable. Whereupon it necessarily ensueth, that such as desire to be happy, must both love and enjoy those things that are absolutely good. And there is nothing so, but God: he is the fountain, the spring, and the original of every good thing which we can desire: our hope for to satisfy our desire; and therefore we shall never be happy before we come unto him. We must not come short, nor we must not go too far; for the one is dangerous, and the other is superfluous & ridiculous. For that on this side of our God, there is nothing firm and stable; and beyond, there is not any thing at all. So if we will be virtuous, we must follow the mean, as our Captain and leader: so likewise must we repose ourselves wholly in him, if we will be absolutely happy and blessed.  
Those then who seek for their felicity in pleasure, 
Such as seek their felicity in pleasure, are enemies to virtue, reason and verity.  & think to find it if they may rest in joy and delight, are they not far from their account? yes certainly, and so much the rather, for that their minds being possessed with this false opinion, they are hindered (as Aristotle saith) and made unfit to receive any persuasion which is offered them, to drive this conceit out of their heads, and to make them know wherein true felicity consisteth. For there is nothing more arrogant and untractable than man, if he be once persuaded that he is happy, and then there is a certain kind of morosity and disdainful arrogancy, which maketh him unfit to understand any demonstration, be it never so plain and forcible to correct his manners. And this was the reason why Plato, 
Plutarch.  being required by the Cyrenians (who were a dissolute people, and wonderfully addicted to their pleasures) to make & device them some good laws, where with the government of their commonwealth might be amended; refused to grant unto their requests, though it seemed to be a very civil and commendable demand, saying; it was a hard matter to bring such a nation under, and govern them by laws, who by reason of their wealth and abundance, accounted themselves so happy. And therefore Christ jesus teacheth his Disciples, 
Math. 7.  that they should not cast pearls before swine, who have no other God but their bellies, nor any other felicity and paradise, but to wallow and tumble in their own filthiness.  
But I pray you, if it were not very bad, 
The first proof of the mischief afore named.  needed there so many examples and reasons to make men hate a thing, that is of itself so odious, and to induce them to embrace that which is so amiable? is there any thing so full of unspeakable pleasure, as is our God, who is love itself, and the causer of that which maketh us love his creatures? Let us a little consider how pleasing and agreeable it would be unto him, who is the author of all beauty, comeliness, order, excellency, and dignity of things what so ever is in the world? If in a moment by his word alone, he hath created the heavens, the elements, and all things elf what so ever, and that in so singular and excellent a form and fashion, that in regard of their admirable comeliness, the Grecians termed them by this name Beautiful: what shall we think of him that seethe the affections of our hearts, and what so ever is in us, that maketh us to admire them? if the use and profit which we have of his creatures, do teach us the greatness of his bounty: if the continuance of all things do in lively manner declare his power and his eternity: if the excellent and exquisite manner of building of so wonderful a frame, doth sufficiently declare his wisdom and skill: I would know if this rare beauty which appeareth in all his works, will not make us think and consider, how far he himself surpasseth all in glory and beautifulness? for these are but small beams coming from that wonderful and surpassing light that is in him.  
The beauty of virtue is so great (saith Plato) that if men might see it with their eyes, 
The second proof.  they would be ravished with the love thereof. Than that of God must needs (by reason) be far more excellent. For he is the father and patron of all, and yet notwithstanding both the one and the other have so few lovers in this world, that neither he can get a wife, nor his daughter a husband to marry her. The Sun which compasseth the earth every day, enlightening and heating the creatures thereof, hath seemed to be so beautiful in the eyes of some, that they have made an Apollo and a Phoebus of it, erecting temples, and offering sacrifices thereunto, and honoured and adored it as a God. And yet the great Son of justice and righteousness, who is the fountain of all brightness, can not find so much favour as to be acknowledged of his own subjects, for their Lord, or reverenced as a father, or heard as a master, or adored as a Creator, refuge, and protector: and yet for all this, that he may draw them unto him and procure them to do their duties, he showeth them his power, and imparteth to them of his grace, wisdom, happiness, beauty, and greatness, so much as is expedient and sufficient to make them believe that he is perfect, and replenished with all virtue.  
Was not this a strange misery and perverseness in our nature, 
An amplification of the former proof, by a fit comparison.  that seeing the beautiful and goodly colour which appeared in the fruit of the tree of knowledge of good and evil, though it were subject to rottenness, yet we had such a desire to eat thereof, against the express commandment of God, without being afraid of his anger, or to lose his favour, from which we are estranged by this means, neither of the shame and confusion which we purchased unto ourselves, losing his most precious and excellent graces, which he had so abundantly imparted unto us in our creation, neither of death nor everlasting malediction, unto the which we have made ourselves subject, could divert and turn us from this unruly and disorderly appetite? and that on the contrary, by the incomparable and eternal excellency of our God, we can not be moved nor persuaded by any means what assurance so ever we have of peace, of life, joy, tranquillity, blessing, happiness, and felicity; to the which by this means we may attain. For there is nothing but the brightness of his countenance that can make us happy, and satisfy us in our desires. This is that which contenteth the Angels in heaven, 
The excellent contentation which Gods children have in him.  which so ravished S. Peter in the mountain, and that which the Apostle Philip desired to see. This is the end of our hope, and the fruit of our faith: this is the consolation which our poor parents had in their griefs, and the prop that sustained them in their temptations: this is the rest and end of all our labours, & this is the sum of all the promises of our God: this is that which Christ jesus hath purchased for us by his death: this is the consummation of his mercies: this is that which the eye hath not seen, nor the ear hath not heard, nor the heart of man can conceive, which notwithstanding is laid up for the faithful: this is the river of his pleasures, whereof he hath called us to drink: this is the spring of our life: this is the banquet and the marriage he hath called us unto: this is the table where we must sit: this is the bosom of Abraham whether Lazarus was carried: these were the heavens that were opened to Saint Steven, to comfort and strengthen him, when as he was stoned of his enemies for the truth: this is the glory whereinto CHRIST JESUS is entered by his death: this is the land of the living: these are the riches and inestimable treasures of the kingdom of GOD: this is the tree of life: this is the day without night, and the continual spring-time: this is a great Ocean sea of peace, of joy, of glory, and of what good thing so ever we can wish, desire, hope for, or receive, and the greatest gift he can bestow of us: this is more than I can speak of, and far surmounting the capacity of men and Angels: this is that whereof we can not preach, and whereof others cannot think sufficiently to make them love it. There is no want of beauty in this face: there is no such thing as maketh other faces very displeasant, and that is vice and imperfection: there can be no exception: all things that are therein are most perfect and exquisite, both in the judgement of heaven and earth.  
How falleth it out then, 
another comparison of the excellency of the servant, comparedwith the excellency of the master.  that there are so few in love with God? If any man be commended for his wisdom, his eloquence, his strength, his pains, or any other virtue, every man desireth to see him, and we love him oftentimes before we see him. As for example: who is there at this day, that doth not love Abraham for his faith, joseph for his chastity, and Moses for his wisdom, vigilancy, and fidelity; Samson for his strength, and David for his clemency and courtesy, Solomon for his wisdom and magnificence, Elias, Ezechias, josias, and Mattathias, for their great zeal, and likewise S. Paul for the innumerable virtues that were in him? and if we adore their memories with so great reverence, and such singular affection; what would we do if they were alive again, and in our presence? and yet notwithstanding these were several virtues in each of them, one in this man, and an other in that: and to speak truly, their was in every of them but the seeds of these graces. If then as imperfect as they were, the very remembrance of them is most delectable and amiable; how reverent and beloved shall the remembrance of our God be unto us, in whom they are all united and conjoined in all perfection?  
But this is not all our ingratitude. 
The third amplification which maketh men altogether inexcusable.  For seeing that when we have seen a goodly tablelet, or beautiful tapistry, we presently are desirous of them, and we will give, we care not what, so we may have them, yea more a great deal than they are worth, though they be but dead pictures, and that the sight of them will serve us for nothing, but to please our eyes: shall our God, who doth daily discover his face unto us, and offereth us continually most perfect pleasure, shall he (I say) be left unlooked at, or not contemplated of any man? in thus doing, we evidently declare, that either we know not how to make choice of good things, or else that we do not choose them for love and affection. For if it were possible to take all the beauty that is particularly placed and bestowed upon every several creature, to the end to place them all in one body: no question but there must needs follow a singular excellency, and it would be accounted of in this world, as a miracle. Let us imagine now with ourselves, that there is such a thing, and that unto the beauty hereof, all wisdom, honour, virtue, and perfection, both in heaven and earth, is annexed and conjoined, as in truth all this is most apparent in Christ jesus, as he is man, and we can not conceive any excellent thing, but it is in God in most abundant manner. Whereof then proceedeth it, that such a perfection, or a less excellency by many degrees, is so highly honoured in the creature, and yet it is not admired nor regarded in the Creator, who of all other is most perfect? We are like unto maids which usually love the servants better than their masters: and there is some more difference, neither is the case all one. For the reason why they love not their masters is, for that they are ashamed to offer any kindness unto them, or for fear that if they did, they should notwithstanding be rejected, or for that if they might attain it, they think it will quickly be talked of and carried abroad. But there is no such danger in loving of our God. For he doth offer his friendship unto us, and there resteth no further trouble or danger, then to accept of it: there is no shame belonging to it: for it is an honour and credit for us that we love him, and he us: there is no fear: for he can not deny us, if we once seek his favour and friendship; and having once attained that, we shall be most happy and blessed. For as soon as he hath adopted us for his children, and that he dwelleth in us and we in him, according to the old and usual rules of friendship, he doth participate unto us of all his goods and treasures: he is willing to do good to his enemies. And if he 'cause the rain to fall upon their ground, and the sun to shine upon them also, what will he do unto his friends? If the riches and plenteousness of the mercies of our God be so great, and the abundance of his goodness such, that the very lest and worst of his creatures participate thereof, is it likely that those of his own family and household, shall want? It may then evidently appear, by that which have been already spoken, how profitable, pleasant, and honourable the love of God is unto all those that attain unto it, and that is, as many as desire it: for we may, if he give us the grace to will and desire it.  
But some man will say; That this is lost labour, 
The fourth amplification, declaring the strange blindness of voluptuons persons.  and a very absurd thing, to go about to prove that God is beautiful and amiable; seeing it is as clear as may be, and so certain that it needeth no proof. Which I confess to be true, and that there needeth no more words and arguments to prove his beauty, then there doth to prove his power, his wisdom, his eternity, or any other excellency that is in him, which are as clear and evident as is the light and heat of the sun. But to what other purpose serveth this reply, then to increase our shame? for if he be so amiable, that we think it a ridiculous thing, to endeavour to prove it, for that it was never doubted of, why then do not we love and embrace him? Wherein we imitate sick and diseased men, who will confess that the meat which you offer them is very good, yet they will eat none of it: and being asked why, they answer, that their disease hath taken away their taste: so likewise we must acknowledge, that that, which hindereth us from the love of God, is the perverseness of our nature, which doth not only show itself to be exceeding great, by reason of the fervent desire we have to that which is nought, but much more by the small affection we have unto so excellent and precious a thing, as this is. How should we love virtue and honest things, seeing we can not love God, who is the rule and the square to guide us thereunto? and therefore we must not say that this is spoken to no purpose. For it is certain, that we do not love God, and we declare as much by our works, in that we follow our pleasures: and it is most true, that we can not love him and ourselves both together, or that we lay up treasure in earth and in heaven, or that we should live to Christ jesus and to ourselves, or that we be of the world and of the Church, or that we be of righteousness and of sin, or that both the flesh and the spirit should rule in us, or that we should be the children of light, in doing the works of darkness, or that we should repent us of our wicked actions, in following our corrupt affections, or that we mortify the works of the flesh, in following the filthiness thereof: and in a word, that we should love God, and be loved of the devil, wearing the livery and badges of his servants and slaves, by continuing in our pleasures and delights, obtaining at length the reward fit for such a master to give, which is fearful destruction and horrible confusion.  
We are so shameless and impudent at this present, 
Their shameless impudency set down for the fifth amplification.  that we think it not sufficient for us to be voluptuous, but we must declare it, and make it manifest in our words, in our talk, in our countenances, in our gate, and in our apparel and attire: not so much but our purses, our garters, our girdles, and every thing about us, do evidently declare our affections. We make it manifest by the badge that we carry, whose we are, and to whom we belong: and to speak truly, we are not so afraid of any thing, as that we should be nought, and no man should know it. He that doth evil, usually hateth the light: but this is so common a thing in our time, so usual and practised of all men, that he that will not do it, must avoid the light, and shun conversation and company of men: so that the shame and fear, which were as two reins to pull back our cursed desires, and to keep us in our duties, are at this day broken and plucked in sunder.  
And as there is no man, which blusheth at that which is evil; so also there are very few, which are ashamed when they are told thereof, or show any dislike, when as wickedness is committed before their faces. And that it is so; how many shall you find in ordinary assemblies, which will not laugh at folly and naughtiness, and who are not as dissolute in laughing, as the other in speaking and doing? We are far from resembling those young gentlemen, who being in a place, whereto a certain bawd had secretly brought diverse of the most beautiful and fine courtesants that could be found, to try their chastities; assoon as they espied the ambush and deceit, they began to hung down their heads for shame, and to look one upon another, turning both their eyes and their ears from the courtesants, fearing lest otherwise they should be surprised by their beauties, comeliness, and enticing words. Whereas we contrariwise, if the like occasion be offered, do very curiously and seriously behold their faces and beauties, their comeliness, their gesture and behaviour, and we are content to spend whole nights to hear them babble and prate, without being once ashamed that we are familiar with them, neither yet considering what offence we give by this means, to our servants and children. 
Notable examples of honest shamefastness of our ancestors, compared with the impudent and shameless boldness of Christians of this age: and serveth for the sixth amplification   
Cato the elder, being Censor, caused a Senator to departed out of the Senate-house, for that he had kissed his wife before one of his daughters: and Hieron, having heard the Poet Epicharmus (who as he was very pleasant by nature, had spoken something in the presence of his wife, which was some what lascivious) condemned him in a great some of money: either of them showing by this their fact, in what discipline those in former times lived, wherewith if we compare the manners of this age, we shall plainly see and behold how far the children have degenerated from their forefathers. There is greater experience at this present, then ever there was, of that which Aesop speaketh in one of his fables; that all affections and passions accompany love, except bashfulness and shamefastness: there is pity, anger, envy, fear, jealousy, distrust, and suspicion, mingled together: but this is wanting. And if there were any, though it were never so little, should whores be so brave as now they are? should they jet with their heads aloft, as now they do? should they have such credit among men, to rule and lead them which way they list, 
The extreme impudency of these last times.  as now they have? should the stews and houses of all filthiness be so haunted, as they are at this day? Crates perceiving the image of Phrine, which was erected in the temple of Apollo, in remembrance of the most famous strumpet that ever was in all Greece, began to cry out aloud, and to say in the presence of all those that were about him, that it was the trophy and monument of the dissoluteness and infamy of the Grecians, which was publicly erected to witness unto the immortal gods, and to testify their own shame to the Sun, to the sacred virgins, and to all posterity. And how come these strumpets by their jewels, pearls, precious stones, and other ornaments, wherewith they are soadorned and beautified? wherewithal do they build their costly and sumptuous houses? and how come they by their rich and antic tables of Venus, Cupid, and Adonis, which hung in their halls: their goodly walks and gardens of pleasure, which are planted and made in every place, to our manifest shame and reproach, and to the evident declaration of our filthy and stinking pleasures to all the world? By means whereof, that which the Prophet spoke of the Synagogue, may at this present be very fitly applied unto us, and that is; that we have the forehead of an harlot, & we make our sins as manifest, as did the Sodomites, by word, by countenance, and by all other means, being no more ashamed thereof, than we are to drink or eat: nay, we glory in it, as in our goodliest ornaments and gaments of greatest honour.  
We should at the lest, 
Other examples, serving for the seventh amplification of the horrible fury of this last age.  follow the examples of our first father, who being ashamed of the ingratitude and disobedience showed towards God, hid himself among the trees in the garden: and that of the Ninivites, who for the same cause covered themselves with sack cloth, and poured ashes upon their heads, after the manner and custom of our ancestors, in token of their humility and great sorrow: or that of Daniel, who falling to the ground bewailed his own sins and the sins of the people, saying, OH Lord, we have sinned, and our fathers have done unrighteously, we have committed iniquity, we have been rebellious, and have declined from thy precepts and commandments; we would not hear thy servaunts the Prophets, who spoke in thy name to our Kings, to our Princes, and to our fathers, and to all the people of the land. Righteousness belongeth unto thee, but unto us shame and confusion. Or of that poor sinner, who being grieved with the remembrance of her sins, cast down herself at the feet of Christ jesus, which she kissed, washed, and wiped with the hair of her head, thinking herself unworthy to come before his face as others did. Or of the prodigal son, who with great humility confessing his faults before his father, besought him to take him as a servaunt into his house, seeing he was no more worthy to be called a son. Or of the poor Publican, who praying in the Temple, durst not lift up his eyes to heaven by reason of his guilty conscience, and the great number of his sins, but saying unto God with a sorrowful countenance, Lord be merciful unto me a sinner; by which, and by many other examples it may appear, that God's children (though that naturally they be sinners and transgressors) yet they are not so hardy and so shameless in their sins, but that with shame and sorrow they humble themselves before God, confessing their faults unto him, to the end they may obtain mercy and forgiveness.  
This is then a wicked mark, 
The supreme and last degree of the impiety of voluptuous men.  and I know not whether it be a sign and token of Reprobation, to commit wickedness with such boldness and assurance as we do; and to take so much the more pleasure in it, as we know it to be filthy and dishonest; and to delight in it for the novelty, as lightly all lascivious and voluptuous persons do: who are best pleased with new pleasures, either in deeds, words, songs, pictures, and such delicafies. And they never consider, that among all pleasures there are none permanent: either all are passed away, or else to come, and therefore of one side there is always grief, and of the other side torment. They do not consider that all are fantastical and apparent, and that all the pleasures of the world are as the Emperor Adrian said, like unto golden pills, which are sweet without, but so bitter within, that no man can abide to taste them. These are dreams, whereof all the pleasure is lost as soon as we awake. This is like unto the apple which was so good and beautiful in the eyes of our first parents, and so bad in digestion. This is a white sepulchre, which without is fair and goodly, but within is full of filthy rottenness and stink. This is a sweet bait, which maketh us to devour the deadly hook that is hid within. They do not regard, that the end and conclusion of their laughing (as Solomon said) shallbe sorrow and weeping. And therefore Christ jesus said, (speaking to the voluptuous sort) Woe be to you that laugh, for you shall weep. And Saint Paul saith, If you live after the flesh, you shall die.  
Pleasures (as they are reported by our ancestors) are like unto the sirens, 
The picture of pleasure, to the end to make it more detestable, which is set down for the first remedy.  which (as Dion said) had all whatsoever appeared in sight, most excellent; their long golden hair, their grey eyes, their round paps, their little mouths, their red cheeks, their breasts, their necks, their hands, and every part about them passing white, and beautiful as alabaster: but the tail which was hid within the water, was long like a serpent, sharp, crooked, and venomous. And this was the reason why Aristotle counseled such men as would avoid pleasure, to look on her behind, and not before: and that herein we should have such consideration, as had the governors of Troy, when it was debated in public Parliament, whether Helen should be delivered to the Grecians or not. For when as they beheld her beauty, her nobleness, her gesture and comeliness, and other excellent things which did highly commend her, they thought it not good by any means to deliver her: but when as on the other side they considered the great misery, loss, ruin, and desolation which was like to ensue, they forthwith agreed she should be sent back again to her husband. If in like manner casting behind us whatsoever pleasure may seem to promise' us at the first sight, we would diligently consider and weigh with ourselves what mischiefs, troubles, sorrows, torments, diseases, obloquy, dishonour, and evil report they leave in the latter end: and also of the sudden death whereto they bring all those which follow them: I verily think that the consideration of these things would somewhat cool & assuage the excessive desire we have towards them.  
It were also very material, 
The second consideration which is to be used as a remedy, is to note the judgements of god against voluptuous men.  if in reading old and ancient stories both sacred and profane, we would mark and observe the fearful judgements of God upon fleshly and voluptuous men. For this was the special occasion why God sent the universal flood, and destroyed every living thing that was upon the face of the earth: and also of that lamentable destruction of Sodom, and of the other cities near adjoining: and of the 24000. men who were overthrown by the children of Israel, for that they had committed sin with the Moabites: 
1 the deluge.  and likewise of that great discomfiture of the Beniamites, 
2 The destruction of Sodom.  who were almost wholly destroyed by the other Tribes, that is, by their own brethren, 
3 The overthrow of the Beniamites  for that they had been negligent in punishing the outrage, which was offered unto a wife of one of the Levites: as also the incest that was committed between the brother and the sister in David's house; 
4 The confusions in David's house.  of the murder that after ensued between the brothers: of the conspiracy made against the King by his sons and his principal Counsellors: of the rebellion of his subjects: of the reproach to his wives, who were violated by his son in the presence of all the people: and in a word, of all the troubles and great disorders, which happpened in his kingdom for the adultery committed with Barsabe. We may gather by these histories, how great the anger of God is towards those, who are guilty of this sin, and that it is no sport, no trick of youth, no trifling sin, as it is usually termed, 
3 Remedy against this sin, is the consideration of the miseries which have happened to heathen men, proved by profane histories.  to the end to extenuate it, and to take away all conscience and feeling thereof, that the bars being taken away, men might run at random, as in a broad field, after all their lusts and concupiscences.  
This is to be wondered at, that the judgements of God are so rigorous and terrible, and yet it seemeth they are not perceived: or else that the grievousness of our faults are so cloaked and dissimuled. For he hath not only declared by the holy Scriptures in the examples of those of his Church, how greatly they displease him, but also in the histories and registers of all times by the alterations and strange miseries which the dissoluteness and licentiousness of life have brought unto sundry countries and kingdoms. 
1 Troy.  The City of Troy which was so great and so rich, was quite razed, the Princes slain, the Ladies made slaves, the people scattered, and all the Country wasted and destroyed for the ravishment of Helen. jonia in the time of King Cyrus was sacked and dispeopled, 
2 jonia.  for the whoredoms and filthiness that there abounded. john the twelfth of that name Pope of Rome being taken in adultery, 
3 Pope john.  was stabbed with daggers without any respect, either of his dignity or Triple Crown. The Sarrazines (who possessed Spain a long time, 
4 Spain.  and held the hingdome of Granado until the reign of Ferdinando. King of Arragon, who chased and drove them out by the prudent and wise conduct of the valiant Consalvo) were called out of Africa where they were, and came with a mighty army by the practices and intelligences of a Spanish gentleman, in revenge of the wrong done unto him by King Roderich who kept his wife, whereof it ensued that the said King being overthrown in the great battles, and all his race wholly rooted out, the people fell into the slavery of these Mahumetistes, who being not content to rob them of their goods and liberty, assayed by all means possible to extinguish their religion, their faith, and the memory of Christ jesus in Spain, and to plant Antichristian religion among them. Let every one imagine with himself the disorder, the lamentations, the tyrannies, and miserable oppressions which were seen and heard at that day in that Country, by occasion of this adultery: and of the other side, the terrible fury of our GOD, which did evidently appear herein; and then let him judge, whether such sins are so light, as they are commonly accounted. 
5 Of the Frenchmen.  In the time of Charles King of France, and brother to Lewes the ninth, all the Frenchmen that were in Sicily were miserably slain on Easter even; their little children taken violently from their mother's breasts & dashed against the stones, the mothers which were great with child had their bellies ripped, & the infants taken out, & thrown to the savage and wild beasts, with many other cruelties never heard of before, all which was done to punish the insolences and outrages which they had committed against the women of the country. 
G. the Duke of Milan.  A certain Duke of Milan of the house of the Sforces, was miserably slain in Saint Stephen's Church by a gentleman named Lamponian, for that he was over familiar with his wife, though he had been oftentimes admonished to abstain from her company. And of late days, Alexander Medici's the first Duke of Florence (after he had eschewed many dangers, whereto he had often been subject by reason of his whoredoms) was in the end taken in the snare, which his own cousin german had set for him, and pitifully slain in his bed, at such time as he expected the coming of a young gentle woman of Florence, with whom he was in love.  
The wrath and anger of God, 
The fourth remedy is by way of comparison. If God have not spared such as have favoured voluptuous men, what shall the fleshly men themselves expect. & therefore we aught to fly this monstrous sin.  is not only powered out against such men as commit these sins, but also against such Magistrates and rulers as dissemble these offences, and are negligent in punishing of them. Hely had two sons very evil disposed, and such as among other their sins, assayed and tried the chastity of young women, when as they went to pray in Silo: whereof he being advertised, and required to take order therein, he reproved them: but because it was coldly done, and not with such rigour and severity as was requisite to reclaim them from their sins: God was so angry with him, that both himself, his two sons, and the wife of one of his sons died so strangely, that the wrath and judgement of God did easily appear in these so wonderful judgementes. Phillippe King of Macedon and father of Alexander, after great prosperity and sundry victories obtained, was at the length most unworthily slain by a young gentleman of his own Court called Pausanias, for that (being oftentimes desired to do justice upon a certain nobleman, for some injury and dishonour offered unto him) he would not regard his suit, but passed it over in silence, thinking by that means to suppress the quarrel. But the young gentleman thinking that so great an indignity aught not to be unpunished, neither yet that that King was worthy to live, who would suffer and bear with it; determined with himself to kill his Prince, and finding fit and convenient opportunity, stabbed him with a dagger, whereby he died forthwith. If in reading or rehearsing these histories one would consider how it was possible, that one man alone of so base condition, durst be so bold to enterprise such a thing, or have the constance to prosecute it, or the wisdom to conceal it, or the dexterity to execute it; there is no man but will confess, that it fell out by the permission and providence of God, who by this means would show forth a great example of his justice, not only against malefactors themselves, but also against all such Magistrates and judges as will suffer and bear with them in their naughtiness.  
There is one most memorable history of all other, written by Plutarch in the life of Pelopidas, of a poor man named Scedasus, who dwelled in Leuctres, and had two very beautiful and virtuous daughters; he himself was very courteous and friendly toward strangers, though he had no great store of wealth. It fell out so, that two Lacedæmonians having often times lodged in his house, and being very well used become enamoured of his daughters: notwithstanding they durst not attempt any thing, being held back both by the presence of the father, and by the reverence they bore unto them in regard of their virtue and honesty: by reason whereof they passed forth on their journey without demonstration or show of any love or affection. At their return Scedasus being not at home, they found no body but his two daughters, who received them with like entertainment as before. Which courtesy of theirs, with their excellent behaviour & good grace in every thing, so increased their furious passions, that seeing them alone, without counsel, without aid or guard of any man, and forgetting the honour, favour and courteous entertainment which they had received at the hands of the father and of his children, the holy and invinlable rights of friendship and hospitality, the great virtue of their ancestors, the severe laws of Lycurgus against adulterers, the strait discipline of the country, the great fame which was spread over all the world of the virtue and equity of the Lacedæmonians, and many other considerations which might have bridled them, if their lust had not wholly blinded them, forgetting all this, they violently ravished these two virgins, and spoiled them of their virginity: yea and they did worse. For when as they had accomplished their wicked desires, seeing them weep & cry out unto the gods for revenge, upon that horrible injury offered to them, they killed them both, & threw them into a well, and afterwards went home into their own country. Not long after the father returning home, and finding every thing saving his two daughters, was long in doubt what was become of them, until at length by the miraculous and wonderful working of God, a little dog which was in the house with continual barking, sometime running to Scedasus, & sometime to the well, which was in the garden, caused him to conjecture as indeed it was: and so following this little beast, went to the well to seek for his two daughters, and found them both in the pit, to his unspeakable and exceeding grief: having pulled them out and buried them, began to sorrow and to be grieved in such wonderful manner, that all that knew him had compassion on him: and as he complained to his neighbours which came to comfort him, one among the rest told him that the two Lacedæmonians, which a little before had lodged in his house, had been there in his absence, which made him presently suspect that they had committed the murder, for that they had so often commended his daughters, saying, they should be happy men that should marry them. Wherhfore he determined presently to go into Lacedemonia, and to make humble supplication to the ephors, to do such justice, as the indignity and horribleness of the fact required. Which when he had done, and finding the said ephors to give him no great hearing, he went from them unto the Kings: and for that they gave him as cold entertainment as the other, he was constrained to return to the people, and to recount unto them the great and intolerable wrong that was offered unto him: but he found no man that either would or dared favour him in so good a cause, by reason whereof he cell in despair, and continually running up and down in the streets like a mad man, stamped on the ground, and holding up his hands to the gods, called for the furies and infernal spirits to aid him, and so continued until his dying day. Behold here a brief narration of the fact, it remaineth that we understand the sequel, and that which happened afterwards. When as this monstrous fact was committed, the Lacedæmonians commanded over all Greece, and the better to keep their provinces in awe, had placed Garrisons in every principal City: by means whereof the Grecians did evidently perceive, that they were spoiled of their liberty, and tied to a perpetual slavery: which thing did so wonderfully grieve them, that the Thebans (desiring rather to dye once, then to live in continual servitude) marched under the conduct of Epaminundas, and furiously assailed the Citadel, wherein the Garrison was, and so valiantly maintained the fight, that they overcame them, and slew them every mother's son. This being done, they understood that the Lacedæmonians, being greatly moved with their rebellion, came with all their force to sack and spoil their country: whereupon they made all preparation that might be; mustered their men, marched forward, and met the enemy at the same place, where the daughters of Scedasus had been buried, and entering the fight did valiantly maintain the skirmish, and in the end wholly overthrew their enemies in such fort, that they were never afterwards able to recover themselves. Which made every man to wonder. For it was a very new and strange thing, and not heard off before, that they should be vanquished with a less power, seeing there was no nation that durst meet them with equal forces. Here God showed evidently, that he did well remember the violence which was offered unto the virgins above mentioned, and also the negligence of the judges in punishing so great a fault. For to make it more manifest, when as they were at the greatest height of honour, and in the top of all their prosperity, when as they supposed that no evil could happen unto them; after that they had been Lords of all Greece by the space of six or seven hundred years, they were by a handful of people wholly discomfited and overthrown, just by the grave of the said maids, and by one battle brought to such necessity, and want both of men and of all other necessaries for war, that afterwards they were never able to defend themselves against any that would assail them. And that which is further to be noted, to make the justice of God more manifest and apparent, is, that Pelopidas one of the Captains of the army of the Thebaines, being (a little before the meeting of the two armies) terrified by some signs which he saw in the air, which as he thought, did prognosticate some evil luck; Scedasus appeared unto him in the night in a dream, and encouraged him to pursue his enterprise, assuring him that it ere were long, the Lacedæmonians should recompense him and his daughters for the wrong they had done them at Leuctres. Who will not confess, that in this whole discourse the eye of God is always open, and ready to behold such wickedness, and his hand prepared ready to punish it in due season, not only in them who commit it, but also in such judges and Magistrates, and likewise in those commonwealths which tolerate it? And as he will not always dissemble our wickedness, if we persist in it: so will he not forget our virtues, when as to serve and honour him, we will endeavour to possess our vessels in purity and holiness, as S. Paul saith: and if he hath given us any authority over others, to employ it to the reformation of their good manners: as sundry good Kings and Princes have done in times past.  
Among other the praises and commendations, 
Contrary examples to the former. josias.  which the Scriptures give unto that good King josias, one of the principal (next unto his piety and zeal, which he had to establish true religion) was that he banished those brothelhouses, which contrary to the express commandment of God, had been erected among the Israelites in the time of his predecessors. 
Constantine.  Constantine and Theodosius did the same, 
Theodosive.  throughout all the Roman Empire. Domitian also, though otherwise he was very cruel and vicious, made notwithstanding very sharp and rigorous laws against adulterers. Adrian made a law, 
Adrian.  that no man should cell any women slaves unto ruffians and bawds, for that such idle varlets are unworthy of any servants. 
Alexander Severus.  Alexander Severus went further, for he drove them all out of Rome: giving authority to whom so ever should find them like vagabonds, and not occupied in some trade to gain their living honestly (within one year after the publication of his Edict) should take and keep them for their slaves: and if they would not willingly obey, they should kill them presently, without incurring any danger for so doing: he commanded further that there should be a search made throughout all Rome, to see what number of common and wicked women there were, and they should declare to the commissioners appointed, whether they intended to amend their lives, or not: and if they purposed no amendment, where so ever they were found committing such sin, they should be punished with the law of Adulteresses that is, with death. All such Kings and Princes as these were, have most evidently felt the favour of God, and had great experience of his goodness in all their affairs. In peace, he inspired them with wise and prudent counsel, for the government of their subjects: in war, he gave them valiancy and courage, to conquer their enemies: and out of doubt, in giving of them so great prosperity, he plainly declared, how greatly their zeal and love for the maintenance of public honesty and virtue, did please and delight him to the end, that if their successors did hope to attain the like graces, they should be stirred up to follow and imitate their examples. Which is the true and only means to become equal in honour and reputation with those famous Kings of old time; and to take away so many miseries and calamities, which do at this day torment and trouble the world in most grievous manner: which proceed of nothing else but of impiety, injustice, riot, and dissoluteness, which are so great & so apparent, that it is a wonder that the Sun doth nothide it itself, to the end it might not see them.  
EUD AMIDES hearing one commend the City of Athens, 
The miserable estate of many Cities at this day.  demanded of him, whether that city deserved any great commendation, wherein never any man dwelled that was the better for it. One may say as much as this day, of all the great Cities of Europe, which are in any estimation. For it is a hard matter for any man to devil long in them, though he were an Angel, but he shall quickly be defiled and corrupted, there is so much leavin and lewdness among them. Yea it is most commonly said of that most holy one, 
Rome.  that there was never any man the better for going thither. Stratonicus on a time coming forth of Heraclea, looked about him whether any man saw him, or not: and being asked the reason thereof by one of his friends: for that (said he) I should be ashamed that any man should see me come forth of such a stews: showing by this his answer, how wickedness and whoredom abounded in that city. How many cities (I pray you) are there at this day, to whom this may not very fitly be applied? and I would to God there were not worse sins than whoredom. But there are other abominations, and those so horrible, that those who have any fear of God, are afraid to name them, though others be not afraid to commit them. And we must not hope for any amendment of this disorder, but only by the help of Kings and Princes, who aught to be no more negligent in punishing these sins, than they are in punishing murders, thefts, and common pilfer. For though it should be granted, that dissoluteness is not the cause of the greatest part hereof, yet it cannot be denied, but there springeth as much mischief from this root, as from any other thing Furthermore, shall we say, that they are less displeasing in the sight of God? if they be, why hath he punished them so grievously and severely in all ages? is it so small a matter, to pollute the Temple of God? or to make the members of Christ jesus the members of a whore? or to profane our bodies, which we aught to keep so carefully, to offer them a holy and an acceptable sacrifice unto God? or to abuse his urercies so long, and with such obstinacy to try his patience, which are things of such value and price? or to crucify again the Son of Christ jesus our only Soviour, and to disdain him as much, or more than the jews? or to give an offence unto all the world, and to minister an occasion to the infidels to blaspheme the name of our God, and to make the death and resurrection of Christ jesus of no account: the one of which should mortify the concupiscences of our flesh, and the other should raise us up to a hewnes of life? or to deny the effect of out baptism, and to revoke the promises which we have made unto God, by the mouth of our parents in the face of his Church? or to eat the flesh, and drink the blood of our Saviour unworthily, when we come to his supper? all which is done by them, who give themselves unto all dissoluteness and sensuality of life. If then the wrath of God be so greatly provoked, 
An exhortation unto Princes, to reform the mischiefs afore named.  and the miseries that ensue thereof, so intolerable; those who have the government in their hands, and who aught to have nothing more dear unto them, than the quiemes, rest, health, yea and if it were, possible, the immortality of such as are under them, can they do better than to avoid, or else to correct the scandals and public riots, which offend all the creatures of the world, yea and often are odious unto such as commit them? It may be, the difficulty (as we have said before) is a means to withdraw them from so great an enterprise: for that the cause of such disorders have so long continued in the commonwealths, and therefore are like unto old sores, which are so festered and corrupted, that the surgeons are out of all hope to amend them. This cannot well be denied; and yet it is not sufficient to say (according to the old proverb) that it is not good meddling with an old soar. For Princes who have noble and generous minds, should consider, what a glory and honour it would be unto them, to do such a thing as seemeth impossible unto others. Moreover is it so small a matter to restore so diseased a body unto health? so unperfect and disordered into a tolerable estate? I doubt not, if some one would begin to set his hand to so holy a work, but the great and happy advancement which God would give in short time, with the praises and commendations, which all honest men would yield thereto in all places of the world, would stir them up courageously to prosecute the rest, and that some Christian emulation would move and provoke others to imitate their examples, in such sort, that we might be in some hope to see the golden world again. And as I think, the means to attain thereto, would not be very difficult: I will set down some of the particular remedies, and leave the rest to the godly consideration of such as be wiser than myself.  
The first and the best means (in my opinion) is this, 
The first remedy.  that such Princes and Potentates as intent any such reformation, should first of all reform themselves, and to the end, they should keep themselves, as far as possible may be, from all evil, they must abstain from all show thereof: considering that as they are superiors to all other in dignity and authority, so should they be the leaders and guides in virtue and honesty. For otherwise they cannot correct offenders, no more than a crooked rule can make strait such things as are measured by it. 
Plutarch in the life of Alexander.  Alexander demanded of King Porus, whom he kept prisoner, how he would be used: Like a King, saith he: and ask him the second time, if he would anything else? he answered, Not; for in this all other things are comprised: declaring thereby, that Princes aught to surpass and excel their subjects in every virtue, as far as the Sun surmounteth all the rest of the stars in light and in brightness: and on the otherside, that their authority and their greatness should be sufficient, when so ever they consider of it, to alienate and estrange their minds from vice. Antigonus' son to Demetrius, being desired to go to a banquet, where there were many light women; asked the opinion of Menedemus the Philosopher, who was with him at that present, whether he should go, or not: who answered nothing else but this; that he should remember he was a King's son: as though thereby he would advertise him, that this was sufficient to withdraw him from doing of evil, and from all occasions that might move him thereto. Now if Princes would show themselves virtuous and well ordered in such places where they live, and be unto their people in stead of living laws, there were no doubt but they should be followed of most of their subjects. It is reported, that if in a heard of goats, there be any one that hath eaten of the herb called Eringion, presently she slandeth still and stayeth the whole heard with her, by a secret virtue that is in this herb, until such time as the herdman come and take it away out of her mouth. There is almost the like power in Princes, to spread either vice or virtue over all such as come here them, and frequent their Courts; and they lay hold of them, as the fire doth of such matter as is next it, and oftentimes transformeth them into their own natures, as the leaven doth the dough, with which it is mingled. So that it is evident, that the best means for Princes to reform these horrible and monstrous voluptuous desires, which at this day carry such great sway, is, (as I have said) to reform themselves and their Courts.  
The next remedy unto this, is, to devise some way, 
The second remedy is, to banish idleness, and to acquaint their subjects with labour and painfulness  how their subjects may be employed in some honest labour and exercise, and to set down grievous and sharp punishments for such as live idly in their kingdoms and countries. For it is most certain, that nothing doth so soon engender whoredom, as idleness, and men (as that old and ancient Cato was wont to say) in doing nothing, do learn to do evil. And therefore Diogenes was wont to say; that love was the trade and occupation of loiterers, and Ovid saith; that Aegisthus had not been an adulterer, but that he was idle. Which thing the Scripture also reporteth of David, who having committed the managing of his affairs to joab, betook himself to his rest and quietness: but he had not been long at ease, but presently he began (contrary to the commandment of God) to covet his neighbour's wife: by occasion whereof there ensued afterwards infinite mischiefs in his own house. The ancient painters did use to picture Venus sitting upon a snails shell, not only (as Plutarch doth interpret it) to give us to understand, that women (according unto Saint Paul's rule) should keep at home, and not be gadding up and down the streets to show themselves, and be prattling like busy bodies: but also to show that there is none so much given to voluptuousness, as idle and sluggish persons. I would to God, that these our times did not prove the truth hereof sufficiently: but I think every man knoweth, how dissolutely these men live, who spend their days in sloth and idleness. For the greatest number of them, do nothing else but invent and devise new pleasures, to entice women and young maids to lewdness, to buy and cell them, as hackney-men do their jades, and to exchange them, as old vessels for new. Which doth evidently show, that there are no greater enemies to chastity and continency, which they assail by all means possible, seeking to conquer them by force, or by great and rich gifts to attain their abominable purposes. And to this end they are very liberal, nay prodigal, and care not what they spend, to overthrow chastity, which they detest exceedingly. It is very necessary then, that the Prince (to take away this mischief, and to reduce his people to an honest and laudable form of life,) should compel his subjects to take labour and pains, every man according to his estate and calling.  
It is also very requisite and necessary, 
The third remedy is, to banish taverns and alehouses.  that the laws made against ale-hhuses, should be put in practice, and straightly observed, and that the judges and Magistrates in every Conntie, should look diligently unto them. For if they be always written in books, and never executed, they serve to no more purpose, than a sword that is alwales in the sheath, and never handled. And for that they were not made but only to correct public and common drunkards, it were now very convenient and needful, that every master should make a particular law for his household, and that all these excessive expenses, and superfluous charges, which are accustomed to be made at great feasts, should be reform: otherwise these voluptuous sins will never cease. For as Euripides saith, Venus always keepeth company with those that are full, and not with the hungry. And for this cause, in old time voluptuous men were likened unto sows, which (as Cicero saith) are the most fruitful beasts of all other, by reason of their gluttony, whereto they are naturally given and addicted. The Egyptians had an ancient custom, that when as any of them died, they would rip his belly, and take out his maw and his guts, and reveal them openly, either by this means, as by a sacrifice, to cleanse the dead body, or else to show by this ceremony, that they would punish the author of those mischiefs, which he had committed in his life time. Which giveth us to understand, that this hath been the opinion at all times, that nothing hath engendered more lasciviousness, than abundance of bread, drink, and other dainty dishes.  
It is necessary also (the better to frame men to an honest and chaste conversation) to banish and abolish all lascivious poems and wanton songs, 
The fourth remedy is, to banish all enticements to lewdness.  pictures, painting of faces, mummeries, masks, periwickes, gilting, pearls, and in a word, all the exceeding and curious sumptuousness in apparel, and movable: for that all these are nothing else (as juvenal saith) but as torches, to lighten and stir up our concupiscences; 
The fifth and the principal remedy is, to provide preachers throughout all the kingdoms and territories, to teach and instruct the people in the ways of God.  and means to effeminate and mollify our minds, and by consequent to weaken the joints and sinews of virtue. All which things Lycurgus did expressly forbidden by his laws (as Plutarch reporteth in his life.) By means whereof, the commonwealth of the Lacedæmonians was the best governed, for the space of six or seven hundred years, and had the greatest number of honest and virtuous men, of any place of all Greece.  
Furthermore, there is nothing more effectual to purge and cleanse the world of this filthiness, than the pure and sincere preaching of the word of God. For there is nothing (as S. Augustine saith) that doth so mortify all our wicked and carnal affections, as the word of God, when as the operation and working of his holy spirit, is joined therewith. And therefore it is compared unto a fire, which trieth and purifieth gold and silver from the dross; and to a fan that purgeth the good grain from the chaff; and to salt which seasoneth our meats, and keepeth them from putrefying. And therefore the shortest way, that can be taken (in my opinion) to establish a godly reformation, and to renew (as it were) the face of this disfigured world, is to choose a sufficient number of faithful, wise, zealous, and well experienced men, who should have authority continually to denounce the Law and the threatenings thereof, for the extirpation of vice, and especially of that which is so manifest and apparent at this day. Behold now some of the remedies which we mustuse, for the rooting out of the vices and corrupt diseases, above specified.  
Now it remaineth, 
Of unnecessary pleasures and such as are unprofitable.  that according unto our former division, we should briefly declare the other kinds of pleasures, which we call unnecessary and superfluous: and those are innumerable. For some delight wholly in hunting, and spend all their revenue upon their dogs, as Actaeon did. Others do nothing but play at tennis, at dice, or upon some musical instruments: others are wholly given to dancing: and others take all their pleasure in their buildings, as Lucullus: others spend whole days in catching of flies, and such a one was Domitian. And an infinite sort trifle out their days, with doing of nothing. And to be short, it were an infinite labour to rehearse every particular, considering that according unto the diversity of men's humours, they find out different pastimes and delights. Now in a word therefore, to make an end of all this discourse, we must diligently consider these four things. 
Four remedies against the pleasures afore named.  The first is that (according to the old proverb) we seek to avoid the excess in every thing. The second is, that (as Cato said) such as follow those ridiculous and foolish pastimes, are very unfit to be employed in matters of any consequence. The third thing is, that seeing (according to the saying of Exnophon) there is nothing so precious, as time, nor which is more impossible to be recovered, when it is evil spent: therefore we should be most sparing hereof, and spend it with as great discretion as may be. The last thing is, that as we shall give an account of every wicked and idle word we speak, so likewise shall we be accountant for all those works we do, which serve not to any edification: and likewise of all the graces which God hath bestowed upon us, as our wit and understanding, our strength and nimbleness of body, our leisure, and of whatsoever else we have, if it be not employed as he hath commanded. For seeing they are his goods, and that he is the master of them, and that we are but his stewards, is it not reason they should be used according as he hath commanded?  
We must then (whensoever we apply ourselves to any thing) first look whether it tendeth to the glory of God; 
In conclusion he showeth how we aught to employ ourselves in the offaires of this lise, and how we aught to use those goods which God hath given us in keeping.  Next unto this, whether our neighbour shall reap any fruit and commodity thereby, and be instructed to walk in his fear by our example: and finally whether that which we do, appertain and belong unto our vocation or not: and then, after humble and hearty prayer unto God, who hath made heaven and earth, we may boldly under his favour and protection enterprise whatsoever we take in hand, and assure ourselves, that he will bless our endeavours, being undertaken by the warrantise and direction of his word. But if we be not only content to hide that talent in the ground, which God hath given us, but also willing either utterly to loose it, or else to spend and consume it foolishly and naughtily: shall we look for any reward for such ungodly and sinful prodigality, seeing that our very negligence is so severely and grievously punished? It may be we think, as some young gentlemen do, who for that they are descended of some noble house never care for any good husbandry, but spend lustily, for that their fathers are rich, and therefore they are persuaded they shall never want. In like manner, whensoever we consider, that we are the children of God, and that we are persuaded, that the treasures and riches of his bounty can never be consumed, than we begin to be prodigal of his goods, and spend those graces riotously which it hath pleased him to bestow upon us. But indeed we aught to think withal that we are not his natural sons and inheritors, but his children by grace and adoption: and that if the father may justly disinherit his natural son, for his disobedience, rebellion, whoredom, lewd parts, and wicked conversation: with greater reason may God disinherit those, who are his sons only by grace and mercy, if he once perceive they commit the like sins. And there is no doubt, but he will quite disinherit us in the end, and take away all his graces from us, as he hath done from the jews, whom he had chosen and loved as his eldest sons, if we be unthankful, and if that in stead of serving him and acknowledging those blessings he hath bestowed upon us, we wholly employ them, to the satisfying of our own wicked desires and carnal concupiscences. It behoveth every man then to consider diligently with himself, how he may most profitably use those blessings, which God hath bestowed upon him: which surely aught to be referred wholly unto the honour and glory of him that gave them, as to their principal and chiefest end: and next unto that, to the help and comfort of our brethren, whom we aught to cherish and relieve, whensoever occasion is offered. Which if we perform, we shall neverspend our time in fruitless and superfluous things. And thus much sufficeth to have spoken of these three sorts of pleasures, and for the fift passion of the mind, whereof we purposed to speak in the beginning.   

THE sixth BOOK. Of the tranquillity and contentation of the mind. AGAINST CURIOSITY. THE CONTENTS.  
IT is reported that the Philosopher Euclid, being required of a very importunate fellow to speak his opinion of many things touching the gods, answered, that he knew nothing of all that was demanded, but only this, that the god's hated and abhorred such as were curious and busy meddlers. Whereby he evidently declared, that curiosity is a dangerous disease, and a sore that must be healed, if we desire to live quietly and inpeace. To effect and accomplish this peaceable estate and condition of life, this present book may serve in stead of many others: being very excellently and substantially penned, and furnished with all such sound reasons, as either the ancient or modern writers have alleged against this passion. After that he hath declared what this curiosity is, he showeth that there are three chief heads or fountains from whence it springeth. The first is, the care that every one aught to have in his vocation, which is commendable and often commended unto us: as contrariwise, carelessness is condemned by six several arguments, which are garnished with sundry similitudes, notable sayings, and worthy examples: and then he showeth how every one aught to use himself in his vocation. The second is, our great and exceeding care concerning the events of our counsels and ontorprises: against the which, as proceeding ordinarily of distrust and unquietness, he opposeth the consideration of the providence of God, whereupon he exhorteth every one to rest, and stay himself. The third is, the carefulness we have to provide unnecessary and hurifull things, and this is properly thit curiosity, which is a sworn enemy to the quiet rest and tranquilitte of our minds. The mischiefs whereof, he setteth down in particular, and addresseth himself in especial to our nation, 
The French nation very curious.  which is infected and stained with this vice: setting down sundry notable examples, both sacred and profane, ancient and modern, which do evidently prove, what mischiefs this cursed humour hath hatched and brought forth, both in Church and common wealth: and unto those, annexeth divers others, by which it appeareth, how unseemly a thing it is for a man, be he never so mighty, to intermeddle himself in other men's matters, adding hereto apleasant discourse, and sundry emblems very delightful, with very fit comparisons to this purpose. And for the more full and ample manifestation hereof, he produceth sundry other histories of such troubles and tumults, as many light headed fellows have stirred up in divers countries and commonwealths. Next unto this, he discovereth the causes of this wicked curiousness: the first whereof, is the lightness of our wits: the second is, our slothfulness: the third is, the disdain and contempt of that estate, whereto we are called: the fourth is, our ambitious desire to surpass others. Against every one of these diseases, he opposeth severallremedies. In the latter end of this book, he disputeth against that profane curiosity of divers men, who are desirous to know hidden and secret things, and such as are unlawful & dangerous, both in respect of God, of nature, and of our neighbours: setting down contrary reasons: and then nameth the whole rabble of curious persons. In the first rank are Alchemists & searchers for gold, such as measure the whole world, and never measure themselves: The judicial Astrologers, who gazing continually upon the circles of the heavens and motions of the stars, do never look what is done in their own houses. In the second rank are placed pettifoggers in the law, and unlearned physicians, who forsaking the reading of good books, do busy themselves in nothing but in setting men together by the ears, & putting to sale counterfeit drugs, whereof ensueth the destruction both of body & goods. In the last rank he placeth Sophisters, Soothsayers, Cabalists, spiritual Libertines, and profane Atheists. Against whose detestable vanities, he opposeth that principal doctrine & instruction, which all men aught to learn, answering in few words so much to their curiosity as is requisite for the instruction of Christians. Finally, he answereth unto the vain curiosity of such as are busy to know the secrets of their neighbours, and describeth their filthy and wicked practices, very excellently: and showeth, that curiosity is a passion, not fit to be in any virtuous and good man: concluding his discourse with a notable exhortation, that we should not desire to know more of God, of nature, or of our neighbours, then may serve for our edification and instruction.  
THE sixth BOOK. AGAINST CURIOSITY.  
WE are come now to the handling of the sixth passion and perturbation of the mind, 
What this curiosity is.  which we term Curiosity, as not having a more fit and proper word, to express this infectious and diseased humour: by which we are continually enticed and pricked forward to be importunate to know but unprofitable and unnecessary matters, and to interpose ourselves in many things either clean contrary, or quite besides our vocation and calling: which thing troubleth and tormenteth us, as much as any other passionate humour whatsoever. And this unquiet affection of the mind, is engendered partly of Ambition, and partly of Covetousness, and partly of Envy: and therefore we have determined to speak of this, after that we have entreated of the two former. Now for that all cares and solicitudes are not forbidden, 
There are 3. sorts of cares, which are the fountains of that curiosity which is good and of that which is evil.  but only those which are vain, vicious, and excessive, it is very requisite that we distinguish them by a brief and compendious division, to the end we may know such as are commendable, and such as are damnable and reprooveable. There are then three sorts of ears. The first is of such things as appertain unto our vocation: the second is, of the consequents and events of our counsels and enterprises: the third is, of such things as neither concern ourselves, neither yet our estate and conditions.  
As concerning the first, 
The care of every one in his vocation is very commendable.  God hath commanded every man to be careful and vigilant in matters appertaining to his charge and vocation. And it is requisite, that the king should be provident, and industrious in foreseeing and providing such things, as tend to the benefit of his subjects: For a judge to administer justice, to maintain good and honest men, and to punish the wicked and ungodly persons, to give every man his due, and deal indifferently with all: for a merchant to gain honestly by his wares, to be just in his dealings, and to buy and cell his merchandise, without deceit or covetousness: for a master of a family to provide for his wife, his children and servants, and to teach and instruct them in every good work: for a servant to obey his master, & to deal truly in whatsoever he is commanded: for a schoolmaster to instruct his scholars, as well in good learning, as in the fear & obedience due unto God: for a shepherd to watch over his flock, and carefully to instruct them in the word of God, and to edify them by all means possible that he may: for artificers and labourers to gain their livings by the sweat of their brows: for a woman to be a good housewife and to dispend those things thristily, that are brought into the house by her husband. For he which doth not labour, aught not to eat, (as the wise man saith) and he that putteth his hands into his bosom, is likely to fall into poverty: seeing (as the old saying is) God selleth his goods unto such men as are painful and laborious. Which was spoken, not for that they do deny, 
Why care & diligence is so highly commended unto us in our vocations.  that whatsoever we receive from above, is freely and of God's mere goodness given unto us, without any merit of ours: or for that we can deserve any thing, by our worthiness and deferts: (for we are so far from meriting of any of these great and innumerable blessings and benefits, that it hath pleased God to bestow upon us, that beside, that we make ourselves unworthy by our ungratefulness, we also continually deserve to be wholly banished, and thrust out from the presence of our God:) but by the saying afore rehearsed, the wise men of former ages would give us to understand, that God doth not promise, neither yet will communicate any of his blessings unto men, but with this condition, that they should take pains for them: to the end, that thereby they should acknowledge his liberality, and their own unworthiness: and also that they may learn by this means, the better to esteem and accounted of them. Which they would not do, if they were thrust into their mouths, without any labour, so as they might enjoy them at their wills and pleasures. And this was the reason, why the Lacedæmonians were wont to say, that we must pray unto fortune with our hands lift up: giving us thereby to understand, that we call upon God in vain to help us in our need, if we will not take pains to help ourselves. For if so be that be true, that God will never here those prayers, which proceed not of faith, and that all faith is founded and built upon his promises, we need not look for any aid from him, if we be not painful: seeing he promiseth us nothing, unless we be watchful and industrious.  
Democritus being asked, 
The difference between the sluggish and the painful man, and of the blessing of God upon the one, & his curse upon the other.  wherein idle men differed from those, that were painful and laborious, answered, in that, wherein good and honest men, differ from naughty and wicked persons. That is to say, in hope: For he which serveth God, and walketh in his ways, and will be painful, he need never doubt but he shall have always sufficient to maintain himself well and honestly. But those, who will be careless, and exempt themselves from that common vocation whereto all are called, wherein every one in general (even from the beginning of the world) have been enjoined to take pains, may assure themselves, that God will curse both them and their riches, so that in the end all will come to nothing, as we have daily experience of many slow backs, whose revenues, though they be very great, are consumed, and in short time (like unto smoke) are vanished quite away. And there can be no other reason given thereof, but only, that God doth not bless them. For we see many others prospero, and maintain themselves very honourably, with half, yea with less than the sixth part of the others wealth: and yet keep great houses, are very liberal to the poor, they build and gather riches, and (that which is a special thing) they pay every man so well with whom they deal, that in stead of evil words, and bad reports, which the other have in every place and at every man's hand, all men do commend and speak well of them.  
It is necessary then (if we will retain the favour of God) that we be painful and diligent, 
An exhortation for every man to take pains in his calling.  as he hath commanded us, and according to the occasions that are ministered unto us, and that like good children we imitate his example. For if (as S. john saith) he watcheth and laboureth still, for the preservation, nourishment, and defence of his creatures: and yet we will be careless, and give ourselves to nothing, but to eating and drinking, playing, sporting, and ruffling, do we not evidently declare that we are bastards, and that we have not only degenerated from him that was our father, but also from the state and condition of all other creatures? Among whom, there is not one but keepeth himself within the bounds of his vocation, and carefully fulfilleth the will of his Creator, without transgressing one jotte of his laws and ordinances; which may be a great shame unto us. For what a discredit is it, that in an usual and common travel both of heaven and earth, we, who should be first at work, are all the whole day idle, and look after nothing, but sit still very carelessly, and gaze upon them? It is reported that Diogenes being at Corinth, at such time as Alexander the great proclaimed wars against them, and seeing the Corinthians so greatly troubled and astonished, and raking such pains in the fortifying of their city, some carrying baskets, others digging and making bastilions and platforms, mounting their ordinance and such artillery as they had necessary for the defence of their city: others scouring their harness, and whetting their sword: others running and trotting up and down the streets, as though they had been ashamed, to be seen among those which laboured, he began to roll his tun up and down, sometime higher, and sometime lower, on this side and that side: to the end, he would not be said to be idle, when others were so hot at their work. It is convenient then, that we should not be more shameless, than this poor Cynic was: but that seeing (as we have said) that all the world marcheth (as it were) daily to labour, we should likewise be painful and not lie down in the shade, for fear of burning our beauties with the heat of the sun: or in winter to sit by the fire side, doubting lest if we go abroad, we were like sometime to blow our nails.  
But I would gladly know to what end we are borne and brought forth into this world, 
Anotable argument against idleness drawn from the consideration of our own bodies and from the order of the time.  if it be not to travel as well as the bird is to fly. As then the wings of the one were unprofitable, if they were not put to that use, which God hath given them for: so were it to no purpose, that God hath given us a mind, a will, a memory, an understanding, hands, legs and feet, if all these be not applied unto their proper ends, unto which they are made and ordained. Moreover, why hath he created the light, and distinguished the day from the night, and in every week to divide the six days from the seventh, if it were not to give us to understand, that all the days of our lives aught to be so parted and divided, that the greatest number of them should be spent in travel and pains taking, to the end, that by such a vicissitude and interchangeable course, we might the longer preserve ourselves to do him service, and secure our neighbours in such things, as we are bound to do for them He which will not celebrated and solemnize the festival days of the Lord, in sanctifying and exalting his name, shallbe reproved and condemned, for that the commandment bindeth us thereto: and therefore by the same commandment shall we be convinced, 
Another argument drawn from the 4 commandment  if we will do nothing on the working days: seeing that the same law, which commandeth us to rest sometime, commandeth us to travel at other times. And if it were not a naughty thing to do nothing, why did the master of the house found fault with those, 
The 3 argument.  whom he found idle in his vineyard? why did Solomon, to dissuade us from idleness, propound unto us the example of the emmet or pismire? why did S. Paul exhort us to labour while we had time? and Christ jesus, that we should walk while it was day?  
Cleanthes though he were a poor man, yet thought himself more happy, 
The 4 argument.  than all the rich men of his country, for that he laboured when they played. Which is contrary to the common opinion. For usually we do not accounted any men happy, but such as may live at their ease without any labour, though indeed there be nothing more miserable, than idleness, if men could be brought by any means to believe it. And therefore Themistocles was wont by an illusion to term Idleness, the grave and tomb of such men as were alive, for that there is little or no difference, but only in breathing, between an idle man & one that is dead. For neither the one nor the other doth any good. And therefore Seneca (taxing a certain rich man of Rome named Servilius Vacia, 
Seneca in his epistle to Lucilius. 55.  who, to the end he might live the more at his ease & pleasure, had left the city and given over all public affairs, & was withdrawn into a goodly house which he had builded in the country) said on a time, as he passed by, here lieth Vacia: as though writing his Epitaph, and setting it upon his door, he would signify, that his house was his grave, and monument of his burial. Let us conclude then, that there is nothing more unseemly or further from the law & obedience due unto God, more contrary unto the duty of a Christian, or more prejudicial unto the common wealth, than Idleness. And the Athenians had great reason to punish it severely in their subjects, seeing that it was very necessary for their wealth and preservation of their estates. 
Plutarch in the life of M. Cato.  Scipio Nasica could not endure that Carthage should be destroyed: though some alleged, that then Rome should be in great security, having ruinated so mighty an enemy: surely, said he, it should be then in greater danger, than ever heretofore Meaning hereby, that if they had no enemies, they should not have wherewithal to occupy themselves abroad, whereupon they would fall into idleness, & so into partialities and civil wars, and in the end into a pitiful and lamentable desolation, which afterwards happened, as he had foretold them.  
If we yet desire some notable examples of those mischiefs, 
another pitiful example sufficient to condemn the carelessness of such as despise their vocation.  which proceed of idleness: let us consider into what miserable estate the poor church of God is fallen by the carelessness & slothfulness of the shepherd's: Whereof hath it proceeded, that there are so many brambles & thorns sprung up in the vineyard of the lord, that now there is nothing to be found but wild grapes? Is it not hereof, that it is no more pruned, digged, & dressed, but bitten, thrown down & laid waist? & in a word, that all those curses, & maledictions which were foretold by the Prophets, are powered down upon it? if not of the infidelity & carelessness of the labourers, to whom the owner here of hath committed it to be dressed & husbanded. Whereof also doth it happen, that the flock is in so piteous case, & that among the sheep, some are scabby, some sick, some lean & feeble, others straying up & down, & almost quite lost? If not of this, that they are fallen into the hands of hirelings, who look more after the fleece then the flock, and respect more the milk thereof, than their duties & offices, & not after the example of jacob endure the heat of the Sun by day, and the cold of the moon by night, that they may the better discharge their calling, & look more carefully to their folds. 
Chap. 10.  S. Matthew saith, that Christ jesus seeing the people scattered abroad, and wandering up & down like sheep without a shepherd, had compassion on them and said to his disciples, that the harvest was great, but the labourers were few, and therefore that they should pray unto the Lord of the harvest, that he would vouchsafe to sand forth faithful and diligent labourers, to help to gather in his harvest. Wherein we may see, how all the disorder of God's house is imputed to the negligence of the stewards and officers. And we know, that if a master findeth his horse lean, and in evil liking, he blameth no man but the keeper. And so likewise such pastors must needs be condemned, when as they must give an account of those woeful miseries, and ruins, where with they have so defaced the house of God. It is then a most pernicious and hurtful thing both in the Church and common wealth to tolerate idle and slothful bellies.  
The heathen themselves were not ignorant hereof: as (among otherthings) Plutarch in his Apothegs' reporteth of Dionysius, 
The sixth argument taken from the judgement of the beathen.  the father of him that was the tyrant at Syracuse, who being asked whether he were at leisure, and without any business, God forbidden (saith he) that ever I should have so much ease. And of the same opinion was that poor woman, who having some suits in the Court of king Philip the father of Alexander the great, after many delays, was at length answered by the king that she should be heard, assoon as he had any leisure: whereto she replied presently, that she had rather loose all and never have justice, then that he should be one hour without business. For that if ease be prejudicial to a private man, it is much more hurtful unto such as have public functions & offices, who must always be vigilant & exercise their places with great care & diligence: otherwise there will be quickly great confusion & disorder in the state & common wealth. It is then very pregnant and a clear case, that in every well ordered kingdom, every man must be painful & laborious. It remaineth now to know how, and in what sort.  
As concerning the vocation wherein we aught to employ ourselves, 
Now be showeth what kind of vocation it must be wherein we exercise ourselves.  it is necessary first, that it be honest, & pleasing in the sight of God, and referred unto such an end, as may be profitable to those with whom we live. The ancient Grecians have so defined it, as may appear by Lucian & Eustratius Comments upon the Ethics. And so likewise Aristotle saith, that not only all arts & sciences, but also all actions and deliberations of men aught to be referred unto some profitable end. For who is there of any sound judgement, which will say, that the cunning, and craft which is used secretly and craftily to rob other men privily, as the Lacedæmonians were wont to do, or to cog a die, or to keep treason secret, or to play the pirate and rob at sea, as did Barbarossa and Dragule Raiz, or to entice youth to lewdness, as Ruffians and bawds doer or to cozen, as many courtesans do: who is there, I say, that will affirm, that these crafty dealings and cousinages should be termedby the name of exercises, which are so much the more hurtful and pernicious, by how much he is the craftier and cunninger that doth use and practise them? The like may be said of those exercises, which (though they be not hurtful to any man) are notwithstanding unprofitable and superfluous. For what is it worth to dance upon a line, or to make dangerous or perilous leaps or jumps, as divers tumblers do? or to throw millet seed through the eye of a needle six foot off, as he did which was brought before Alexander the great, 
Plutarch in his Apoth.  or to make harmony and music of swine, as the abbot did before Lewis the eleventh: or to counterfeit the nightingale as he did before Agesilaus: or to stand long upon one leg like a crane: or to grave a cart, a carter, and his horse in so small a room, that a little fly may cover them with her wings? and a thousand such like toys and vanities, whereto divers light headed fellows do apply themselves, being encouraged thereto by the applause and commendation of the greater number of men, and the admiration of their beholders: whose folly appeareth far more evidently in this, than otherwise it would, if they used and exercised any good profession and laudable science, which might bring any profit or commodity: with it. For to speak truly, these men's profession is nothing else (as Diogenes said) but an exceeding weariness of the mind and body, with loss of labour and time. It appeareth then, that whensoever we make choice of any vocation, wherein we purpose to spend our time, and that we intent according to the ordinance of God, 
Gen. 3.19.  to eat our meat with the sweat of our brows, we must look that it be agreeable to the will of God, and profitable to our neighbours.  
Now as concerning the manner how we must use our vocation, 
Here he showeth how a lawful vocation should be used, that is without either to much esteeming or too much despising the goods of the world, but keeping a mean between both. Matth. 22.2. Mark. 2.27.  it is likewise requisite that we do it with such moderation, that with being too hot and too eager therein, we forget not the principal, which is first and fonnost to search the kingdom of God, and the righteousness thereof. We must not be so seriously addicted to our labour, or policy, or any other business whatsoever, that it should be a hindrance for us, and to withdraw us from the marriage of the king's son, when as we are invited thereto, as it is said in the parable of the Gospel. For it will be small advantage for us, if for a yoke of oxen, or for a farm, or for to please a wise, we lose the good will and favour of so great a Lord, and the pleasure and delight we should have in his company. Let us think, that if the Sabbath were made for man (as Christ saith) that then out of doubt all other external things whatsoever. What a thing would it be then, if that in stead of pleasuring and profiting us, they should be harmful and noxious, not only to our bodies and goods, which can never prospero without the blessing of God, but also to our souls: the health whereof is often times slowed and quite hindered by these worldly cares, which are too excessive and surmounting? 
Plutarch.  The Philosopher Aristippus being reproved by one, because his houses and lands in the country were greatly decayed, for that he had so small care of them, answered, that he had rather they should come to nought, then that he himself should perish with taking too much care over them: which would ensue if he should devil in them. By this reproof, and the answer which was made, we may easily gather, what is to be observed herein: that is to say that extremities in all things are to be avoided. It is a point of evil husbandry to be so careless, as to let our goods go to nought by our negligence. And it is much worse, when as we are so greedy and covetous, that our desire draweth us to death and destruction. We can not then take a better course, or govern ourselves more wisely, then if we return to Gods first institution, and follow that order, which God hath set down: that is, to make our goods serve for our bodies; our bodies for our souls; and they both for the glory of God, and the attaining of life everlasting, which we hope for by his promises. The which that we may the better obtain, we must endeavour and assay by all means possible to deliver our hearts and minds from covetousness, which is the root of all evil, and the principal cause, which doth make us so much to forget those things that appertain to the glory of God, and give ourselves wholly to gain and getting, and never think of any thing, but of our corruptible and earthly treasures.  
And seeing that the original and the continuance of every good work hath his beginning from God, 
We must needs call upon God in our vocation and callings.  and that without his blessing we need not look for any good success in any our labours and travels: it is requisite that we invocate and call upon the name of the Lord at the beginning of our exercises, and that whensoever we take any thing in hand, we say that verse of David. 
Psal. 124.8.  Our help is in the name of the Lord, which hath made both heaven and earth. Which thing the jews have held by an old custom taken from their ancestors, which they observe at this day, and that so strictly, that neither themselves, nor their children do speak or writ any thing, but they begin with this invocation upon the name of God: acknowledging hereby, that if in hearing those petitions which they make, he will not vouchsafe to bless and further them in their counsels and endeavours, it is impossible that ever they should fall out prosperously. 
Psal. 127.1.  For if (as David saith) God doth not build the house, those labour in vain that build it. If the Lord do not keep the city, 
In the beginning of his Apologet.  the watchmen watch but in vain. Gregory Nazianzene hath a notable saying to this purpose: which is, that evory man aught (the better to direct his actions) to begin with calling upon the name of God, and to end his works with his praises. Saint Basil for confirmation hereof propoundeth (in my opinion) a very excellent and fit similitude, which is this, that as Mariners sailing upon the sea, the better to direct their course, do in the day time behold the Sun, and in the night season the pole star: so likewise we (the better to govern our actions, and to dispose of our affairs) must always look up to heaven, and recommend ourselves unto God, from whom cometh all our delight and direction in all our business.  
After that we come thus prepared to our labour, we must also in all our actions have a charitable regard of our neighbours: 
The two considerations before named must be conjoined with a charitable affection towards our neighbours. 1. Cor. 13.4.  and charity (as S. Paul saith) is such a thing, as seeketh not her own, nor dealeth not dishonestly, nor is not moved to anger, nor is not suspicious, nor rejoiceth not in that which is evil, it is not envious, neither is it puffed up, neither is it proud, but it is patiented and meek, it endureth, it believeth, it hopeth, and suffereth all things. We walking after this sort in our vocation, and cheerfully going forward in the fear of God, seeking nothing, but that which is necessary for us, and employing and bestowing the rest, where need requireth (in which things the duty of a Christian especially consisteth) not doubt but God will bless our labours, and prospero our endeavours.  
The second sorts of cares which we take, (as I have set down in the beginning) are touching the issue and event of our affairs and actions. 
2 Now he entreateth of the second sort of cares, such as concern the events of our counsels.  For as all our desires are usually very extreme and vehement, so we covet nothing, but with great and marvelous hope. Now there is no hope, (as the old saying is, and as daily experience do teach us) without anguish and perplexity of mind, which is greatly augmented, nay twice doubled, with a kind of fear and distrust, which is mingled therewith: when as (considering the uncertenty, change, and mutability of all things) we begin to reckon up all such means as may frustrate our desires. Shall not our minds when as they are environed with these strong & violent passions (as with mighty and strong walls) be wonderfully unquiet? and there is no better preservative against this poison, then to think that we can not add a cubit unto our height or stature, 
jere. 10.23.  by taking thought: and that, as jeremy saith, the way of man is not in himself, neither is it in man to walk and to direct his steps. For if we consider that all things are of him, by him, and in him, and that of two sparrows that are sold for a penny, not one of them fall to the ground without his will: & that all the hears of our heads are numbered: that all things fall out by his providence: shall it not be a great comfort unto us and cheer us wonderfully? in taking away from us those dangers & discommodities, which may happen unto us, if all things (as the Epicures have said) were governed without rule or order, and wholly directed by chance, and by the rashness of (I know not what) fortune; and moderate our hope, which on the other side would either be too great or too little, too hasty or too slow, if it were grounded upon our own counsels, and that the effect thereof did depend upon our own cogitations, and not upon the will and pleasure of God.  
Whereby it appeareth, 
Testimonies of the providence of god.  that there is nothing more profitable unto men, then that all their affairs are under the government & rule of God, and wholly ordered by his divine providence: for they are sure that if they love him, and be of the number of his Elect, that all things shall fall out well with them: 
Rom. 8.27.  and seeing that he hath not spared his only Son, but hath given him for us, he will also give all other things with him. 
1. Cor. 3.21, 22.  That all things are ours, be it the world, be it life or death, Paul, Cephas, or Apollo, things present and things to come, that whatsoever we take in hand if we be just, shall always prospero and be blessed; that God will power down his benefits plentifully upon us; that he will be bountiful in rewarding of us, 
Psal. 1.3. and 5.91.  and cover us with his favour as with a shield. He shall be our defender, our tower and our strong foundation; he will cover us with his wings, and we shall be sure under his feathers: so that we shall not be afraid of the fear of the night, nor of the arrow that flieth by day: the pestilence that walketh in the darkness shall not hurt us, nor the plague that destroyeth at noon day. 
Psal. 123.1, 2, etc.  And further it is said that those which trust in the Lord, are like unto the mount Zion, which can not be moved, but standeth fast for ever. As the mountains are about jerusalem, so is the Lord about his people from this time forth for evermore. For the rod of the wicked shall not rest upon the lot of the righteous, left the righteous put forth his hand unto wickedness. And likewise in another place; All those which hate Zion shall be confounded and driven backward: they shallbe like the grass upon the house top, which withereth before it be gathered. And he saith also, 
Psal. 128.1, 2  blessed is every one that feareth the Lord, and walketh in his ways: for thou shalt eat the labours of thine hands, thou shalt be blessed, and it shall be well with thee. 
Esay. 4.5.  The Lord shall created upon every place of mount Zion & upon the assemblies thereof, a cloud & smoke by day, & the shining of a flaming fire by night: for upon all the glory shallbe a defence: & a covering shallbe for the shadow in the day for the heat, & a place of refuge & a covering for the storm, & for the rain. There are an infinite number more of such promises in the Scripture for to assure us, that if we will trust in God, his grace and favour shall never be wanting unto us, both to provide for us those things that are necessary, as also to keep and preserve us from all harm and inconvenience what soever. 
A conclusion of the second point with an exhortation to every one to trust in God.   
Why then should we be so tormented and vexed with the care and cogitation of things to come? Why do we not trust in the word and promise of so good a Father? Can we have any one wiser to govern our actions, or a more valiant Captain to defend us? and in a word, Is there any creature either in heaven or earth more mighty, more prudent, more faithful, more vigilant, or more affectionate than he is? Can we be more speedily succoured then by him in all our affairs? Can there any evil happen unto us, if he have once taken us into his protection? 
Psal. 3.  David having considered this, and being assuredly persuaded that God was his buckler and defence, his glory, and the lifter up of his head, addeth with great assuredness and constancy, that he would lay him down and rest, and would not be afraid though ten thousand should set themselves against him. So likewise it is most certain, that if we be well settled in an assured hope of God's mercies, we shall easily withstand these cares and vexations, which do so exceedingly disquiet our minds. 
Plutarch.  Phillippe the father of Alexander the great, being reproved for that he slept too long in the morning, considering the multitude of those affairs which he had daily to dispatch, answered, that he might safely sleep, so long as his livetenaunt Antipater was awake. In like manner may we rest at our ease, so long as this great eye of the providence of God which seethe all things, is open and careful to guide us and our affairs, when so ever we commit them into his hands. And we have greater reason to do so, then Phillippe had, for that our confidence in God is far more excellent and certain, than any that is reposed in his creatures. Wherhfore to conclude, every one of us must painfully and diligently labour in that vocation whereto we are called, and we must recommend our labours unto God, to give them what success it pleaseth him: never doubting but God will bless them, though for the time the means be secret and unknown unto us.  
It remaineth no we that we speak of the last sort of cares and vexations, 
3 Of the third sort of cares concerning superfluous and hurtful things.  which a great number of men take of superfluous and impertinent matters. A thing that wonderfully vexeth and tormenteth men's minds at this day. For there are few men, which can contain themselves within the bounds of their vocations, and who have not a secret itching humour, which must be skratched continually: and as though they were bitten with fleas, they are ever stirring and desirous to know many things, which are neither profitable nor necessary, but rather very hurtful diverse ways, 
He discovereth the mischiefs condemned by the word of God.  as we shall see hereafter. First of all, I say, it is a very naughty thing, and expressly forbidden by the word of God, to leave those things that appertain unto our estate and vocation, and intermeddle ourselves in other men's matters. For it is meet that every one (according to the saying of Saint Paul) should endeavour to be quiet, and to meddle with his own business. 
By similitudes.  And even as we see in a man's body distinct members to have their several offices, the one not meddling with the other's office and duty, so that the inferiors do not envy the superiors; or that thorough discord and dissension one of them should refuse to pleasure the other: so likewise in commonwealths, and especially in the Church, all Christians aught so to live one with another, that though their places and charges be different, 
By the reprehension of Christ jesus. Luke. 10.41, 42.  yet they should always remain united in their minds, and should be like diverse travelers, which by sundry ways go to one and the self same place. As Christ jesus passed by a certain village near unto jerusalem, he was desired by Martha to come near and lodge in her house: where when he espied her busy about many things, and that her sister Marie sat down at his feet, to hear and understand his words, said unto her, (answering unto a complaint that she made, for that her sister left her to serve all alone) Martha thou art careful, and art troubled about many things: but one thing is necessary: Mary hath chosen the good part, which shall not be taken away from her. Wherein he reproved her of two things, which aught to be kept and observed; First, for that she preferred her worldly cares before the hearing of the word of God. Secondly, for that she took so many things in hand at once.  
And to speak truly, 
By the weakness of our minds which is illustrated by a sit comparison.  it is not possible for a man to do many things well: or that his mind should be such, but that in devising of sundry things, he shall find himself scarcely sufficient to do any one of them as they aught to be done. For as we see in running rivers, that the force of the water is greatly diminished, when as the currant there of is turned into several little streams, & that both the heat & the light do loose very much of their virtue, when as they are dispersed abroad into large and open places: So likewise it happeneth to our minds, when as they are applied unto several studies which sometimes are contrary one to the other, so that we thinking (through an ambitious desire) to do many things, in the end effect and bring to pass nothing, as we should do And therefore Aesop, being disposed to deride this foolish & ambitious cutiositie, at such time as he should be sold among 2 or 3 other slaves, & that all of them being asked by the merchant, which should buy them, what they knew, had answered, they knew all things, said (being asked what he knew) that he knew nothing, seeing they knew all. Whereupon the merchant perceiving the subtlety and finesse of his wit, thought him more worth than all the other: and imagined that he had good occasion to mock the others presumptuous minds, who did brag they knew all things whatsoever, seeing it is a very hard matter to found any man perfect, and sufficiently instructed in any one science, though he hath diligently employed himself thereto all the days of his life: according to the example of wise and skilful husbandmen, who cut and prune the superfluous branches from their vines, to the end that the sap and blood should not be dispersed among unnecessary boughs, but be conveyed to the good branches, thereby to make them the more fruitful: So also must we gather, and muster as it were together, all the vigour and strength of our spirits to one sole thing, if we desire to be excellent and surpassing therein. And for this cause Ambition itself, which (for that we would be esteemed and renowned among men) doth make us enterprise so many and so diverse things, should withdraw us and pluck us back from that course. For we never heard of any man that proved excellent in any thing, if he did not wholly addict and consecrated himself thereto. And I think there is nothing that hath so much hindered our nation from attaining unto that height of perfection and glory in many arts, whereto sundry of the Grecians and Latins aspired, as that vain and foolish Curiosity which we have, to give and addict ourselves unto many things. For (God be thanked) there are as many excellent wits in France, 
The curious desire of many Frenchmen to know a little in every thing, maketh them ignorant in all things.  as in any other country wheresoever, and such as have a great good will thereto, and very able bodies to endure any travail: but we see few that have the constancy to persist and go forward in any one art or study: and there are not many, who have so much discretion as to choose that which is most meet and agreeable for them. We have scarcely so soon tasted the rudiments of any one art, but forthwith we think we may proceed masters in the faculty, and suppose we are familiarly acquainted with every precept. And this is the reason why we run from one thing to another, and in a very short time we think we have attained to all perfection, and may proceed. Doctors in every profession: and by this means there arise many confusions in the Church and Commonwealth. For after that we are once possessed with a persuasion of our capacity and sufficiency, we forthwith wax proud and presumptuous, we will give place to no man, we grow very opinionate and strong headed, we will stourly maintain our own imaginations, we never regard, unless it be too late, the counsel and advice of other men: and if peradventure it be offered, we are ashamed to follow it; we will needs be believed both in matters of war and peace, both in policy and divinity, and generally in whatsoever we say or do, we will be Orators and Poets, Captains, musicans, and all in conceit: like the fool of Syracuse, who being overruled with a melancholic humour, was persuaded that he was the richest man that was in all the world, and that all the ships which arrived in the haven were laden with his merchandise. And we think that we are excellently seen in all things: so that in this point we dister little or nothing; for we are wise as he was rich, that is, only in conceit and opinion. And with this foolish cogitation we enterprise great matters, when as indeed we are as fit to compass them, (as the old saying is) as an ass is to sing, or an ox to dance. And hereof ensueth infinite discommodities, and oftentimes the overthrow of ourselves, the ruin of our friends, and the destruction of our country, as it may easily appear in diverse histories.  
Corah, 
Diverse notable histories which do evidently declare what great mischiefs ambitious curiosity hath caused. Nom. 16.1.  Dathan, and Abiram, though they had a very honourable office about the tabernacle of the Lord, and ministered there before the whole Congregation of God's people, yet notwithstanding they were not content herewith, but being moved partly with Ambition, and partly with Envy, and Curiosity, would needs (as it were by force) thrust Moses out of his chair, thinking themselves as fit for the room as he was. Wherewith God was so highly displeased, that in the presence of all the people he caused the earth to open, and to swallow up both themselves, their wives and children with their whole families. As long as Saul walked in the ways of his God, & enterprised nothing but that which was commanded him, 
1 & 2 book of Samuel.  he prospered mightily in all his actions; but assoon as he went further, all things went back ward with him so long, that both himself and his children were wholly destroyed. Absalon and Adonias, both of them ambitiously seeking (contrary to the will of God) to reign over Israel, were miserably destroyed in the flower of their age, 
2. Sam. 15.16. 1. King. 1.1, 2.  and that in such sort as was far unworthy the nobleness of their birth and their former felicity: whereas if they would have been contented with their estates, they might have lived most happily like King's sons, and have enjoyed both honour and pleasure, 
2, Sam. 20.2.  as much as they might have well desired. Sheba the son of Bichri, perceiving after the overthrow of Absalon, that the ten tribes were something displeased with David, thought to take the occasion while it was offered, and used all the means he could to draw the people after him to make himself King: but because it was against the ordinance of God, in stead of being crowned, he had his head cut off. Vziah, 
2. Chron. 26.16.  though otherwise a very good King, a good man, and fearing God (as we have said before) after many great victories gotten against his enemies, yet in the end died a Leper, being separated from the Congregation, for that through a presumptuous curiosity, not content with his Royal dignity whereto he was called, and which he might safely and honourably have used, would needs (contrary to his vocation) burn incense in the Temple, and usurp the office which only appertained to the children and successors of Aron, as Azarias the high Priest declared unto him. Simon the sorcerer, 
Acts. 8.18.  seeing the Apostles to give the holy Ghost by laying on of hands, offered them money, and thought to have purchased the like authority; but because he sought to get that by wicked means, which God doth freely give to whomsoever it pleaseth him, S. Peter (to whom he made his suit) sent him away with this answer; Thou and thy money perish together. Theudas, judas the Galilean, 
josephus.  and many others raised up great tumults among the jews, feigning that they were sent of God to deliver them from the servitude of the Romans, and to reduce them again to their former free doom: but because their counsels and endeavours proceeded from men, they and all such as followed them were quickly overthrown. 
Acts. 19.14.  Certain of the jews that were exorcists (as Luke writeth) seeing the wondered works that Paul wrought, assayed to invocate (as well as he) upon the name of the Lord jesus, over such as had wicked spirits, saying, we conjure you by jesus whom Paul preacheth: but the evil spirit knowing that they had taken this in hand by their own authority, answered: jesus I acknowledge, & Paul I know, but who are ye? & forthwith the man, who had the evil spirit, ran on them, & overcame them, & prevailed against them, so that they fled a way naked, & wounded; thereby declaring what a dangerous thing it is, to enterprise any thing without a lawful vocation.  
Among other things that the false prophets are blamed for this was one of the principal; that they would prophesy and preach every where without any vocation. For it is impossible that we should be fit for any thing, if we be not called thereto by the secret counsel and especial favour of God, as it doth most evidently appear in sundry Bishops, who would needs prevent the election, by the which (according to God's institution and the Eccelesiastical order) they aught to be called and appointed to their charges; but they have gotten them by bribes and by favour, and have governed them after as every man knows: some have maintained wars with the revenues of the Church; others have courted it; others have purchased their pleasures, and builded them goodly palaces and beautiful gardens; & the wiser sort among them have enriched their houses: and not one of them hath declared by effect, that he was worthy of that place whereto he hath so greedily climbed and aspired. What do I say? there are many of them far more fit to cry mustard about the streets, then for any such office and function: and those who set the fairest countenance upon the matter, think they have sufficiently discharged their duties towards God and man, if they come to church once in a year with their mitre on their heads, their Cross in their hands and their rocher about their necks, giving their Episcopal been diction to so many as come to behold them, & if peradventure they chance to read service upon any great festival day, say mass, or give any orders, they think presently they have done more than other men, and that if God should call them to a reckoning, he must needs pay them some thing back again. But to preach the word, which is the foundation of the church, & the meat wherewith it is nourished, & the lamp which should lighten it, to guide & conduct it in the darkness of this world, & the weapons wherewith it is furnished either to defend herself, or offend her enemies, the medicine to heal her wounds & sores: to preach (as I say) this wholesome word sound & publicly to the people, who live in great ignorance & blindness; to administer the sacraments according to the institution of Christ jesus, the more fully to confirm us; to visit & comfort the sick & diseased, to harbour the poor & needy, to reprove, to threaten, to admonish with all patience & long suffering, to watch over the flock, and (to be short) faithfully to husband and manure the vinyeard, that it may bear and bring forth fruit unto the Lord thereof, there is not a word, nor any news of all this: yeathose who carry a show, as though they could do it, pass it over very slightly, thinking it a disgrace unto them, to take any such thing in hand, as nothing beseeming their callings. And we need not look for any other of such as are not called of God, but will needs thrust themselves into such charges and offices. For where he hath not called, there he bestoweth no grace nor any blessing, without the which it is a clear case, we can do nothing. We bring many reasons to cloak our ambition, and to cover our disordered curiousness, but time doth easily discover our hypocrisy, and the effect doth evidently declare, that it is exceedingly prejudicial and hurtful.  
There was of late time, john Leyden, Muncer, 
The history of the Anabaptiss, and peasants of Germany of late times, written by Sleidan in the 4. & 5. book of his Commentaries.  and Cniperdolinge, and many other, who enterprised great matters, & made the ignorant sort believe in the beginning, that they were Angels and prophets: and that God had sent them to reform the disorders and abuses, that were in the world. But they were quickly overthrown, and as many as took their parts, and themselves in the end were executed: for that they had enterprised so great a matter, without any commission. The peasants also, which assembled together in Germany, in the year 1525. to withstand (as they said) the violence and injuries offered unto them by the gentlemen, were likewise wholly defeated and discomfited: not because there was nothing to be found in the nobility worthy of reprehension; but because they had rashly taken in hand so weighty a cause, rather to satisfy their own desire, and to lay open a passage to all liberty, then for any zeal they had to justice and equity. For there have been many other, who have prospered in their enterprises, though in the beginning they were private men, and very much unprovided for the execution of so great deseignes. I will pass over Moses and the Macchabees, who with an heroical and singular courage, have accomplished wonderful things, without any other means but only their callings from God; and speak only of Tamburlaine, 
Paulus jovius, Carion, Guichardin.  who called himself the scourge of God, of Castruce Cachacane, of Francis Sforce, of Heruce, of Cherif; who in spite of all their enemies, have exceedingly advanced themselves, some to be Dukes, other monarchs and Emperors, because that God had appointed them to that end and purpose, against whose will and determination, no creature is able to resist.  
And for that we have made mention of the wicked enterprises, 
An excellent history contrary to the former, which proves how greatly God hath blessed those, who have resisted tyranny by pawful means  which the peasants of Germany took in hand against their lords of late years, it shall not be amiss to allege some other, who in the like case had a contrary issue: and that is of the Swissers, who in the days of our forefathers, not able to endure the unsupportable injuries offered by their nobles, assembled themselves together, and drove them out of the country, and altering the government of their state, cantioned themselves, and have made a league to defend their liberties: which they have ever since so well observed, that their nobility were never able to recover their former authority. Whereby we may gather (considering the small time they had to effect so great a matter) and that all their counsels fell out so prosperously, yea and far better then in the beginning they looked for, that they were secretly called thereto by God himself, and afterwards directed by his spirit, for the execution of their purposes and intents. In which it is evident, that God's providence governeth all things, and that for the humiliation of his creatures, he useth such means as seemeth best unto himself. But it is a very hard matter, yea and almost impossible, to know this divine vocation, otherwise then by the sequel and event: and it is very dangerous to judge thereof, by any presumption what so ever: wherein many heretofore, and divers at this day, do greatly deceive themselves.  
Antigonus, 
Examples of the over throw of such men, as with an ambitious curiousness have sought to advance themselves, more than was convenient for their estate. Plutarch.  Demetrius, and Pyrrhus the King of Epirus, ambitiously coveted the Monarchy of the whole world, and promised themselves (through a foolish opinion conceived of their own worthiness, and of their great wisdom) that they might come unto the height of that glory & honour that Alexander the great attained unto: but it was in vain, as the issue did evidently declare. For whereas they might (if they had had peaceable minds) have safely enjoyed their own Kingdoms, which were very great and exceeding rich: thinking to advance themselves, they were quite overthrown; and hoping to get much, they lost all, through an ambitious curiousness, which embarked them in to dangerous actions and counsels, out of which (being once entered) they could by no means wind themselves. Marcus Antonius after the same sort, lost half the Roman Empire, and withal his honour and reputation, yea and in the end his life to. It seemeth sometime that our actions are very reasonable, and grounded upon good cause, notwithstanding the issue is very evil, for that they are begun without ask counsel of God, who in his secret wisdom hath determined the contrary to that which man imagineth. 
An example which showeth how the greatest men aught to carry themselves sincerely even to the end of their calling.  When as Brutus and Cassius took upon them to recover their ancient liberty, whereof they were unjustly deprived by the ambition of julius Caesar: who would not have thought that such an enterprise should have had a prosperous end? notwithstanding this action of theirs, did breed more mischief in their country, than all the former wars. This is then a thing to be diligently considered, what warrantise we have, when as we enterprise any thing, and not to follow the swinge of our own affections. All men are not capable of all things: and therefore it is necessary for the tranquillity of every one in particular, and of the commonwealth in general, for every man to betake himself unto that which is fittest for him. Let the gentleman play the soldier, and the judge administer justice, the treasurers and auditors look to the receipts and finances, and let the Bishops instruct the people in the ways of the Lord  
Hannibal upon a time hearing Phormio, 
Histories showing that it is a very unfit thing for any man, how able so ever he be, to meddle in any vocation but his own.  who with great delight to himself, and applause of the people, discoursed of military affairs; as; how to form a battle, to encamp, to assault, to lead an army, and such like: being in the end desired to show his opinion, and to speak what he thought of the man; answered that he had seen in his time many fools, but he never saw a more fool than Phormio: for that forsaking the vocation wherein he had been brought up, which was to plead, and to be an advocate, would needs dispute of martial affairs, and that in the prefende of one of the greatest Captains of the world. There was like wise a certain musician, 
Plutarch in his treatise of the difference between a flatterer and a friend.  very skilful and cunning in his art, who playing before Philip King of Macedon, was (through a vain ostentation of the King, and to make the people believe he had more skill than the masters in the faculty) reproved of the said Philip twice or thrice: which the musician did patiently endure, for the reverence he bore to his majesty, but when as the King would needs reprove him the third time, he said: GOD defend (most noble King) that your majesty should loose so much time as I have done in learning of so contemptible an art, as this is: delilivering in few words, two excellent instructions: the one, that such base exercises beseemed not a King, and that it were sufficient for so great a parsonage, if at any time his leisure would permit, to recreate himself after his other weighty affairs, to vouchsafe to hear such as were cunning and skilful: and the other was, that it is a very unseemly thing, for any man to judge of another man's knowledge, and to meddle with such things as surpass his understanding. 
Plin. 1.35. c. 16. Ne suitor ultra crepidan.  Apelles could not endure, that the shoemaker after he had found fault with the latchet, should proceed further and meddle with the leg. For it is impossible, that we should do any thing well, so long as we attempt aught beyond our knowledge.  
Gregory Nessene saith, that when we will needs enterprise such things, as are to deep for us, and above our reach, we oftentimes slip in very small matters, and such as would have been very easy for us, if we would have applied ourselves wholly thereto. But there are some which have such wandering wits and fickle heads, that they are never contented until they have assayed all means, and never find their own insufficiency, until their follies be made manifest to all the world, to their own shame, and the destruction of kingdoms & commonwealths, who payfull dearly for their foolishness.  
Plutarch rehearseth a pleasant apology of the tail, which sell at strife with the head, for that it would needs have the leading of the body in his course, and prevailed so much by his importunity, that to have peace, the head was constrained to grant his request; but because it had no eyes to make choice of his way, it began to lead the body at all adventure, through bushes and briars, hills and dales, mire and dirt, so that it had almost killed and torn in pieces the rest of the poor members: who perceiving themselves in such miserable case, assembled together against their captain, and made him leave his government; who being ashamed of his folly, entreated the head to take the rule again into his hands. This is a very lively description of the see Polypragmous and busy fellows, who have such short arms, and yet will needs clasp so many things; supposing that to enterprise, is sufficient to execute: and that which doth so greatly deceive them, is, that they propound unto themselves the examples of great personages, who being furnished with excellent graces of God, and stirred up especially by him, have by his favour and protection, accomplished wonderful and admirable things; and think that in time they may be equal unto them, both in honour and dignity, though they be never so far inferior unto them, in virtue, wisdom, nobleness, and magnanimity; which are means to attain unto all kind of happiness and prosperity: and that they imitate nothing in their lives (as Polybius saith) but that which is superfluous and vicious, leaving their honourable actions, whereby they have achieved so great glory, and think to gain as great reputation by their pride and arrogancy.  
And herein they are very like unto apes, 
Anembleam fit for a curious man.  who will needs counterfeit the gestures of men; but in nothing but their countenances, as in mocking and mowing, in biting and scratching. As for those excellent qualities where with man is endued, as to reason, to talk, to count, to discern between good and bad; they can no skill, they are wholly ignorant, neither is it possible to make them fit thereto by any means what so ever. For as the Physicians do speak of the members of a man's body, that they are made and composed of form, substance, strength, and greatness; and placed and disposed very conveniently, to show their effects and operations: so likewise in every commonwealth God hath raised up some men, either Civilians or Divines, and furnished them with such graces and gifts, as are necessary to effect such things, as he hath before determined. Now if the foot will take upon him to execute the office of the hand, or that the hand will needs walk as the foot: if the care will strive to see, and the eye to hear: would it not be a very vain and foolish thing, for them to enterprise such things, seeing they have not been made and framed thereto? In like manner we strive in vain, when as we endeavour to effect such things, whereto by nature we are not appointed and ordained. We may then conclude, that every man is not fit for every thing: and that (as Aristotle saith) it were a very profitable and a good thing, 
In his Polit.  if every man would betake himself to that, whereto he is most apt and pliable: and withal that considering the great infirmity of all these earthly things, and that nothing can be brought unto his full perfection, we would be contented and pacified when as we see ourselves in some reasonable state & condition.  
Pericles and Demosthenes in Athens, 
Sundry histories of divers troubles stirred up by turbulent spirits in the Church and commonwealth.  and after them Tiberius Gracchus, and Caius at Rome, did exceedingly trouble and disquiet the common peace of their Cities, and mightily hinder the peaceable government, which might otherwise have been established in their common wealths. For though that in the one their was great disorder among the citizens, and that the enemy had impaired the liberties and franchises of the other: notwithstanding for that they would not remedy this disorder, without increasing the disease, it had been much better for them, to have left things in the same estate they found them, and to have born with the time, making such advantage thereof, as conveniently they might, referring the full reformation of every disorder, to a better opportunity.  
In like manner there was no just cause, 
Curious schismatics.  why Donatus should forsake the Church, and break the unity and concord thereof, which aught to be so carefully and charily observed among brethren: neither to be the cause of such a tragical and lamentable event, as afterward fell out, not only in Africa, but also in many other parts of the world, to the great rejoicing of the enemies of our religion, and to the unspeakable grief of all such as favour the increase and advancement thereof. 
Math. 13.9. Having discoursed at large of the mischiefs that are engendered by curiosity, he now showeth the causes of this curious humour: the first whereof is, the lightness and unstableness of man's wit.  For suppose there were many things in the Church of Carthage, which might justly be reproved, yet it had been much better to have tolerated them for a season, then in redressing them, to hazard the plucking up of the good grain with the darnel, against that express commandment, which the master of the house gave unto his servants.  
But it is not sufficient, to show the nature, the effects, the miseries, and damages, arising and springing from this passion, but we must also understand whereof they proceed, to the end that we may the better eschew them. There is no question, but the lightness and unstableness of our minds, are the principal causes thereof. For we do not commonly see stayed and constant men, who have good and sound judgements, and such as have (as Aristophanes said of Cleon) one foot in the court, and another in the country, tormented with this humour: but such as are possessed with wandering & straying cogitations, who will needs occupy every trade, and be of all occupations, and change their opinions as often as they do their garments. They do no sooner undertake any thing, but they are presently weary of it, and they have not so soon given it over, but forthwith they would take it in hand again. They resemble those men, who having heard a report of the fertility, pleasure, and abundance, of any strange country, are never quiet until they have seen it: but they have not been there a year, but they are in as great dislike with it, as ever they were with their own native soil: so that (as Horace noteth, 
Epist. 11. l. 1.  and that most excellently) though they change the air, they never altar their nature; their minds are as full of fancies, and their heads of toys, as ever they were. And as we see the diseases of man's body, do bring such an unquietness and irkesomenes with them, that the poor patient disliketh every thing what so ever, yea such oftentimes, as in his health and prosperity, were most pleasing unto him; as, his wife and children, his bed, his meat and drink, and such like: so likewise it is apparent in the affections of the mind, which being once distempered, we can not long live contentedly in any condition of life what so ever. 
Aremedie against the unstableness before mentioned.  The first means then, to avoid this curious humour, is, to settle our minds in a more grave and stayed estate: for thereby we shall not lightly give ourselves to any thing, whereof we have not before maturely and advisedly considered. And having with good advise and great consideration, taken the matter in hand, it will be no small difficulty to pull us from it.  
The second cause that engendereth this disordered humour, 
Idleness and sloth, the second cause of curiosity. Epist. 14. of the first book.  is, a kind of idleness and slothful disease. When (as Horace saith) the ox desireth the saddle, and the horse the yoke. For all of us do naturally desire to be at rest, and seek for our case as much as may be, and would not willingly do any thing, but follow our pleasures and delights: and for that we imagine that other men do live better than ourselves, and have a more short and compendious way to attain that, which we so earnestly hunt after: therefore it is, that we do so wish to enjoy their places and callings. And this is the reason, why (as Horace saith in his first Satire) that the merchant being upon the sea in storms and tempests, and seeing in what danger both he and his goods are, beginneth to lament his own misfortune, and to complain of his estate and condition, thinking that every man is more happy than himself, and that his neighbour liveth a far merrier life, than he doth. So likewise doth the laweyer, when as his clients are knocking at his door, and breaks him from his sleep too timely in the morning. As also the husbandman, who laboureth all day with little cheer, and abideth hunger and cold, with many other sorrows all his life long. God knows every one of these, is wondrous plentiful, in recounting his own mischiefs, & the sorrows whereto he is subject: as also in remembering his neighbours quiet life and great felicity. But as in commending the one, they regard nothing but the ease and quietness thereof: so in dispraising the other, they respect nothing but the sorrow and vexation where with it is accompanied. Whereby it evidently appeareth, that the greatest cause of our inconstancy and mutable curiosity, is our idleness, and hatred we bear to travel and pains taking.  
This is also a great cause of our curiosity, 
The disdain of our vocation, the third cause of curiosity. Suetonius. Plutarch.  when as we disdain and contemn our callings, as esteeming them too base and too vile for us: though that in deed, there is no trade so bad, which will not maintain him that useth it (as Nero the Emperor was wont to say) and which will not enrich a man, if he be sufficiently painful and industrious therein.  
Epaminondas one of the most famous Captains that ever was in Greece, was once chosen by the Thebans, to look to the making clean of the streets and cleansing of their sinks: and albeit in the opinion of divers of his friends, it was a very dishonourable office for so worthy a parsonage: yet he accepted of it very willingly, saying, that he would make it apparent, that men were not honoured by their offices, but that the offices were honoured by the men: and afterwards he so wisely and discreetly behaved himself in his charge, that he purchased great honour and commendation throughout the city. Wear not all the great lords of Rome made Aediles, 
Titus Liu. Plutarch.  before they were Senators? which office was ordained in their commonwealths for to have the oversight of of repairing their public halls, the cleansing of their streets, and the mending of their conduits. And although such offices seemed very unworthy such men, who seemed rather to be Kings than Senators, notwithstanding they were exceeding curious in the discharge thereof, and were no more ashamed, then of a better office.  
There were some among the most famous men of their City, who were taken from the plough, 
The consideration of notable examples to the contrary, is a great remedy against the disdain of our calling Look Genesis & Exodus. The 1. & 2. book of Samuel.  and honoured with the greatest dignities of their Common wealth; and having executed their charges worthily, and held their places the time the Law prescribed, returned again to play the good husbands at their farms in the Country. And the patriarchs, who were so rich and so mighty, that their neighbour Kings came in person unto them, and were glad of their alliance and friendship: Moses, who had been brought up in the Court of Pharaoh, and adopted by his daughter to succeed in the kingdom of Egypt: Saul and David, whereof the one was King already, and the other heir apparent to the Crown, were they not all wont to keep their beasts in the fields, and to watch them like shepherds? 
A most excellent example of all others to teach us that we aught not despise our callings.  But this is an example of all other, that may suffice to teach us, that we may not disdain our calling, how vile and abject soever it be: and that is of the Son of God, who being Creator and sovereign Lord of all things whatsoever, did notwithstanding so abase and humble himself, that he took upon him the shape of a servaunt, and made himself like unto men; for whom in the end he was crucified, after that with wonderful humility and lowliness he had washed many of their feet and legs. What man is there at this day so proud and haughty hearted, that is not abashed and ashamed to show himself disdainful of any estate and condition, how poor and penurious soever? 
1. Cor. 12.  Saint Paul speaking to this purpose, setteth down a very fit comparison of the members of a man's body, saying that those members which seem to be more feeble are necessary, and upon those members of the body which we think most unhonest, put we more honesty on: and our uncomely parts have more comeliness on. Wherein he laboureth to prove nothing else but thus much, that though our estates, and we also who exercise them, be base & contemptible, yet notwithstanding we must not despise them, for that oftentimes they are as necessary & as profitable for the common wealth as any other. And therefore it becometh not us to be weary of our vocations, and to desire other callings we know not what.  
Ambition likewise is another great cause of this curiosity whereof we speak at this present. 
Ambition, and an aspiring mind to be above others, the fourth cause of curiosity.  For as we see covetous & griedy minded men, which do skratch & scrape together they care not what, and without any shame do pluck and wring from their neighbours they care not how, nor by what means. (as may well appear by the impost and tax which the Emperor Vespasian laid upon urines) So likewise there are some so proud and ambitious, that they would be accounted the chief and principal men wheresoever they become. If they see any man that is an excellent physician, a good Tennis-player, a swift Runner, a cunning fencer, a learned poet, a skilful minstrel, or a fair gamester, they assay presently if they can counterfeit him, to the end they may be spoken of, and that they may be placed in the rank of good fellows. Now if those things we use, be nought; we can not imagine a greater dispraise then to be commended for them: and if they be indifferent, all the commendation that we can reap by the knowledge of them, is like unto that, which is often given unto the prodigal man, that he maketh small account of money, and purchaseth things of no value at a high rate. For there is nothing so precious as time. If then we spend much thereof to learn some unprofitable art, will not all wise men say, that we are evil husbands? and if they be good and commendable things, we must also consider, that it is no more shame to beignorant of such of them, as do nothing appertain unto our vocation, than it is for the eye to be dumb, or the tongue to be blind; and in those things which appertain unto our vocation and calling, we must yield unto God the whole praise and commendation. And therefore we may safely conclude, that Ambition must not make us fall into this foolish and curious passion.  
Now the last and special occasion of this curious humour is, 
Self-love the fist cause of curiosity.  for that, by reason of our self-love, we never sufficiently know ourselves, neither yet our own imperfections. For if we would measure our strength, and consider the weakness of our minds, and the shortness of our lives, we would think it a very difficult thing, perfectly to attain any one art, though all the days of our lives were employed therein. For albeit that Tully had bestowed his whole time in Rhetoric, yet was not his cunning so excellent, but that there is something wanting; and he himself conceived a more surpassing Idea and form thereof, then ever he was able to express in any one of his Orations whatsoever. Who is there then, who seeing such a man, who was endued with so divine understanding, and had bestowed such wonderful and exceeding travail and pains, and yet could not attain unto the perfection of one only Art, that dare hope to come to an absolute knowledge in two orthree? Theophrastus complaineth that man's life in his opinion is too short to say so much as the foundation of any of the liberal sciences. And, to speak truly, it is a very difficult thing, what pains soever we bestow, considering the weakness of our capacities, and the obscurity of those things wherein we bestow our endeavours: yea such as for their rare knowledge in mechanical arts, have been accounted famous throughout all the world, being better able to judge of their practice, than the other of their speculation, have not withstanding accounted themselves very ignorant and unskilsul, when they have done all they could. Among other Apelles the most excellent and perfectest Painter that ever was, whensoever he made any picture, was wont to writ over it, Apelles would make it; and not Apelles hath made it; for fear lest if he should use the perfect tense, he should be judged of some to challenge a perfection in the art. How is it possible then, that we in so small a time and with so mean wits should attain many sciences, if they, who have been so ingenious and so painful, 
The better to beaten down this pride & self-love, be showeth that God alone & no other is able perfectly to accomplish many things.  applying themselves only and wholly to one particular Art, could notwithstanding never attain any entire & absolute perfection therein? It is a divine work, & that which exceedeth man's capacity, to be skilful in diverse things. Our minds & spirits which have a heavenly beginning, are diversely occupied in the several parts of our bodies For they teach our eyes to see, our ears to he are, our tongues to speak, or feet to go; they understand, they learn, they discourse, they remember, they reason and conclude all at once. In like mannerour God, who is, as it were, the mind and spirit of all the world, doth quicken, strengthen, sustain, move, and conduct every thing, doing all this in an instant. But this is miraculous, supernatural, and an impossible thing for men to bring to pass by any travail or diligence whatsoever. Christ jesus himself) by whom all the world is governed and sustained) as he was man, ever enterprised any more offices than one at once. For before that by his Baptism he was established and confirmed in his ministery, he was content to live like a Carpenter; and after he was called, as it were, to preach, he did not meddle with any other calling. When as they would have made him a King and a judge, he would in no wise accept thereof: not that he was not furnished with sufficient gifts to discharge such offices, and all other whatsoever, if it had pleased him, but because he was not called to that end, and for that he would teach us by his example, how we aught to contain ourselves within the limits and bounds of our vocation. There is nothing better than (to correct this curiosity and nice humour, 
A remedy against this evil.  which maketh us enterprise so many vain and frivolous matters) to know our own weakness and unableness, as also the dullness of our understanding, and withal to consider the shortness of our lives and unstable estate, wherein we are placed.  
Having discoursed hitherto of that foolish curiosity and fond desire, 
In the lattrr end of this book he reasoneth against the profane curiosity of such men as search after secret & bidden things which are both unlawful and dangerous. Reasons to the contrary.  wherewith many have been provoked to put in practise such things, as nothing appertain unto their places & callings: it is expedient now, before we end this treatise, that we touch also briefly & in a word that wicked & profane curiosity, whereby diverse men are wonderfully stirred up to know such things either of God, of nature, or of their neighbours, as are most secret, difficult, dangerous, & wholly impertinent unto them. And this kind of humour death oftentimes exceedingly torment such as have reaching and aspiring minds, who contemning the study of mean things, as an exercise too base & contemptible for them, will needs sore aloft & apply themselves to that which is very rare & far from the knowledge of every common parsonage: as though it were an easy matter to fly up to heaven without wings, or to climb up to the top of a ladder without beginning at the first & second staff, which thing Christ (considering in the Gospel, 
john 3.10.  and therein purposing to reprehend our folly) said, (in reproving Nicodemus one of the principal Doctors among the jews, for that he could not understand his speech, touching the regeneration of water, and of the spitite) Art thou a master in Israel, and knowest not these things? If I tell you earthly things, and you believe not, how should you believe, if I tell you of heavenly things? by earthly things he understandeth such mysteries in the kingdom of heaven, as are most easy to be understood: and by heavenly things, those mysteries which are most obscure and difficult; declaring thereby, that we can not attain unto the knowledge of the one, unless we be taught by the understanding of the other. And therefore it was, that a certain poor old man seeing Thales Milesius as he walked in the fields in the evening, gazing up to the stars, and so buzie in his speculation that he fell into a ditch, said in mocking, that it was a great madness for men to look so high, that they never see what is before them. Which may also be a very profitable admonition for us: seeing it is but too usual a custom among men in these days, to contemn those things that are necessary, and such as we may easily attain unto, and to weary our minds about obscure matters, wherein it is better to be utterly ignorant then to understand or know them perfectly.  
Some there are that do nothing all the days of their lives, 
In the first rank of this curious company are placed, Alchemists, Cosmographers, judicial Astrologers, Soothsayers, sorcerers, and Enchanters.  but search after the philosopher's stone, and in the end by a secret skill in Arithmetic, do multiply all into nothing. Others will needs measure the whole world, and know both the length & breadth thereof, as exactly as of an acre of land. Others go to school to learn to prognosticate: others are wholly busied in nativities, and will needs take upon them to foretell great men's fortunes and destinies: others writ whole books of Magic and Necromancy, others of Palmistry and Physiognomy, and such like: and in a word, many take great pleasure in the interpretation of dreams. And who is there that is able in few words to express the foolish curiosity of sundry men, who are never contented, what experience soever they have as well of the vanity of these studies, as of the masters and teachers? And this kind of curiosity hath not only been apparent in that which every wise man hath always accounted nought and unprofitable, but also in those things, which all men of understanding do acknowledge for the singular gifts of God, and whereof we need not doubt, but the knowledge is exceeding profitable and commodious. For some there are which have such lame and ctooked wits, that they never walk rightly in any study whatsoever.  
If they study the Law, 
In the second rank are placed Lawyers, Physicians, & philosophers, which leaving the study of excellent authors do betake themselves to pettifogging and drug-selling, whereof ensue loss of goods, and destruction of body.  they lay aside morale philosophy, and the excellent writings of the best Civilians, and betake themselves to I know not what Doctors, so unfit and unable to speak of law, so doubtful in their answers, so long and tedious in their discourses, that there is no man, be he never so patiented, that is able to read over their writings. Not long since in the days of our forefathers, Plato and Aristotle were thrust out of the schools, and men betook them to Peter of Spain, and to Tartaret, and such like Dunces, who have lost much time in writing their books, and (as one saith) in seeking a fame to be accounted ancient writers, and have quite spoiled such as by their example have been drawn to follow them. In like manner, among Physicians there was no mention of Galen and Hippocrates, but they were laid up in studies to be consumed with worms; and men gave themselves to the reading of Avicenne, Averro and other Arabians, who never use any method in their writings, nor any plainness to resolve obscure questions, neither any demonstrations to confirm truths, and to refute falsehood: but (God be thanked) few there are, that delight in these muddy waters at this day, but had rather drink of the purest and clearest fountains.  
There were nothing more excellent, 
The third rank is of Sophisters, Cabalists, & other profane fellows, which mingle their sottish dreams with known truths.  or more sufficient to accomplish our felicity, than the study of Divinity, if it were reform as it should be. But there have always been some so opinionate and self-willed, who partly thorough folly and a corrupt imitation of their elders, and partly thorough an ambitious contradiction, will needs (though never so franticly) retain their sophistry, compelling their scholars to sweat, as they themselves have done, and to hunt after such questions, as are either unprofitable, superfluous, or inexplicable: whereas indeed they should employ their youth, and flower of their age to learn the tongues, there by to make themselves more fit for the study of Theology, and to read the old Authors both Hebrews, Greeks', and Latins, who have most sound and learnedly interpreted the holy Scriptures. There are some also, who in stead of reading and meditating in the Law of God and his holy word, which hath been inspired by his holy Spirit, and delivered to teach, instruct, reprove, and to make men perfect in all righteousness, and to frame them fit for every good work, have wholly addicted themselves to some Cabalistical dream and jewish fable, whereof there ariseth no other profit, but some strange opinion; and that oftentimes which is very blasphemous, and most dangerous to our religion. There are some also, which are ignorant and proud boasters, and (as S. Paul speaketh to Timothy) which contend about words, whereof ensue strife, grief, wrongs, evil surmises, and vain contentions among men, who being corrupted in judgement, and void of truth, think that gain is godliness. They demand what God did before he made the world? how the Father in one and the self same instant engendered the Son: how many orders and degrees there are among the Angels, what difference in their offices: who those are that God hath written in or blotted out of his book, and whom he will save, or condemn? what is the substance of the fire wherein the souls of the wicked shallbe continually tormented? how original sin proceedeth from the father and the son? by what means it passeth from the seed that cometh from man, unto the soul that cometh from God? & many such like obscure questions, which never have any end, no more than the fable of Orestes, whereof juvenal speaketh in the first of his satires. Which appeareth plainly to be so; for that many having taken exceeding pains to found out some certainty herein, have notwithstanding found the matter to be so intricate, that they could not rest in any assured persuasion or settled contentation? Experience likewise teacheth us, that this curious humour is like unto the cutting of Hydra's head: that is, as fast as one doubt is resolved, there ariseth seven others in the room thereof; & resembleth the wicked spirit, whereof there is mention made in the Gospel, which when one would have thought to have been quite expelled, returneth again oftentimes, if we take not great heed, with seven others worse than himself, and tormenteth the person much more than ever he did before.  
Is it not then the best way, 
A remedy against the former Curiosity.  if we will needs search and inquire after the works of our God, to understand and learn of those things, by which he doth daily and hourly show his exceeding bounty and liberality unto us, pardoning our faults, adopting us for his children, ruling us by his holy spirit, and directing us by his word, preserving us from our enemies, comforting us in our furrows, sustaining us in our afflictions and imperfections, nourishing us, saving us, and calling us unto the participation of all his goods, declaring thereby what care and compassion he hath of us; shall not the curious searching out of these things be far more profitable for us, than the busy inquiring, what he did before the creation of the world? 
The saying of S. Augustine.  And here I can not but repeat the saying of Saint Augustine, as serving very fitly to this purpose, who being demanded what God did before he made the heavens, answered very excellently, that he builded hell for those that demanded such vain and curious questions.  
If in like manner there be any question of the Son of God, 
How far we aught to be desirous to understand touching the Son of God.  is it not much better to learn the reasons that induced him to take upon him our nature, by what means he hath redeemed us from death, whereto we were subject by reason of our sins? how he hath fulfilled the Law, and was subject unto the curse thereof for us? how he hath incorporated and united himself unto us, that thereby we may participate of his righteousness, by which means, by offering himself once upon the cross, he hath sanctified and consecrated his elect unto God his Father for ever? how he is our King to govern and defend us, our Prophet to instruct us, our high Priest to pacify the anger of God, how by our baptism we are regenerated, and by his resurrection called to a certain & assured hope of life everlasting, by his ascension placed at the right hand of God, & by his absolute authority which he hath over all creatures, he hath fortified us against all temptations that might assail us? is there not enough in this & in a thousand such like, which he hath done for our safety & preservation, the knowledge whereof may minister exceeding comfort unto us, and such as is sufficient to occupy ourselves in, without labouring to no purpose, to understand how the father hath engendered him from all eternity of his own substance, which is an incomprehensible mystery, and cannot be understood of any but of himself alone.  
And as concerning the Angels, is it not much better, 
What it is, that we aught to know touching the Angels.  to know that they are ministering spirits, sent to keep and guard those, who are ordained unto life everlasting, and to save them with their hands, lest they should dash their foot against a stone; then to busy ourselves invaine speculations, then to dispute to no purpose of their places and degrees? which we can not know but by our own imaginations: seeing the word of God hath rove aled no such thing unto us. And therefore Moses (not without great reason) having most exactly taught us the order, the form and fashion of all visible creatures, never maketh mention of the creation of Angels. Which surely was to bridle the vain curiosity of us, which do desire to know those things that are above us, and to teach us to occupy ourselves in the contemplation of these inferior things, which do not exceed our capacity, that we may the better fully learn to understand such things, as are most necessary for us. To know then the dignities and degrees of Angels, we must know that we are like unto them, and so rest in an assured persuasion of their daily ministery, for our health and preservation.  
And likewise we may say of Predestination, 
What it is, that is requisite to be known in the doctrine of predestination.  that if we will edify ourselves and quiet our consciences, we need not be so inquisitive in the word of God, thinking to know the riches of his wisdom, or the depth of his judgements, which are incomprehensible: but we must be contented to know, that he is no accepter of persons, and that among all nations, he which feareth him and walketh uprightly, is most acceptable in his sight: that he is willing that all men should be saved, and come to the knowledge of his truth: that he which believeth shall not be condemned, and such like sayings; 
Of hell fire, and what we are to think & know thereof.  which may assure us of his good will and desire he hath to save us, and take away all such doubts as may any way torment and vex us.  
To what purpose should we be inquisitive, concerning the quality of hell sire, and whether it be material or spiritual, and as much or more violent, then that which is elementary? Is it not sufficient for us to know most certainly by the Scriptures, that how so ever it is, it must needs be most terrible and fearful: and therefore it behoveth us to avoid it, and to take heed, lest through our incredulity, and disobedience to the commandments of our GOD, we in the end find by woeful experience, how forcible and extreme hot this fire is.  
And as touching original sin, 
Of original sin.  to what end is it, to be inquisitive how it cometh from the father to the son, and from the body to the soul, if in the mean time we have no care to find out fit remedies to heal so dangerous a disease? It is all one, as if we having a continual fever, or some other infectious malady, had no further care, but to know the causes thereof, and so for want of taking physic in time, be overtaken with an untimely death. Saint Augustine (the better to reprove this importunate curiosity) reciteth the history of a certain poor man, who being by a mischance fallen into a ditch, and that some one of his neighbours came to him to help him out, who demanded of him very earnestly how he fell in; answered, that if he would make haste to help him out, they might reason of his falling in all at leisure. In like manner (to apply this story to our purpose) it shall be much more expedient for us, that we consider how, and in what manner this perverseness of our nature may be corrected and amended, and endeavour to deliver ourselves from that danger wherinto we are fallen, and which maketh us guilty in the sight of God, then to lose our time in reasoning and disputing, by what means we are become so corrupt and vicious. 
An excellent remedy against all curiousness. 1. Tim. 2.4. & 4.7. & 6.20. & the 2. Tim. 2.13. & Titus 3.9.   
We can not then do better, then in rejecting all foolish, vain, and uncertain questions, rest and stay ourselves (according to the counsel of S. Paul) in that, which may serve us to edification. For if so be we will (contrary to the counsel and commandment of God) search after things, that are to high for us, we shall both misspend our time, and lose our labour: and it is to be feared, and that greatly, that GOD will very severely punish us for our presumption: and that it fareth not with us, as it doth with them, who being not content to behold the Sun beams shine round about them, will needs behold the body thereof, which presently dazzleth their sight, and maketh them blind. For we can not (as the wise man saith) be inquisitive in the secrets of our God, but that we shall be soon overwhelmed with his glory and majesty: and therefore as it is a great reproach for us, to be careless of such things, as appertain unto us: so is it very commendable, to be ignorant of such things, as are concealed from us. 
Plutarch.  For as the Egyptian (who carried somewhat wound up in his napkin) answered (unto him that demanded what it was) that he had covered it, to the end, that no man should see it: so likewise must we learn, that if there be any thing hidden, and laid up in the works of GOD, that it is of purpose kept from us, to the end that we should not inquire after it: and that it is far better to be utterly ignorant herein, then to have all the knowledge thereof that may be. It becometh us then, if we be desirous to know things, that we apply ourselves unto such things, as are fit for our capacities: and that herein we should be like unto the coursers, who leading their dogs into the fields, do not let them slip at all adventures, at what so ever cometh next to hand: but hold them until their game be found, to the end they may be the more fresh and lusty to maintain their course: so likewise must we hold and keep in our curiosity, and not suffer it to follow after what so ever it lusteth, but only that, which being once attained unto, bringeth with it both pleasure and profit.  
Plutarch reporteth, and experience teacheth it to be so, 
How to make a benefit of curiosity.  that lions, tigers, cats, and such like ravening beasts, that have sharp claws, do use to pull in their nails when they go, to the end that when they have need of them, they may be the sharper, and surer to take hold. If we would deal thus with this curious humour and itching affection, reserving it to further us in that which is necessary and profitable for us, it would surely serve us in great stead, and there would be nothing so hard and difficult, which we might not attain, if we would apply ourselves thereto. For as it doth quicken our spirits, so would it increase our diligence, and that in such sort, 
In the conclusion of this book, he entreateth of the curiosity of such as are inquisitive after their neighbour's matters, and painteth them out in their colours.  that we would not refuse any labour to attain unto those things we desire to know.  
It were high time to end this discourse, were it not that some do vex and torment themselves, more than any other, through a most wicked and cursed curiosity they have in searching out their neighbour's secrets: all their study is to know their neighbour's pedigrees, what they may spend by the year, how much they own, what houses they keep, whether they love their wives, whether there be any discord or jealousy between them, whether they be not too familiar with their maids, how they use their servants, when they go to bed and when they rise, whether they carry the buttery door key at their girdles, or not; and a thousand such like matters, where with they do wonderfully encumber themselves. And this is one thing to be marked, that they do ever more sooner inquire after the vice, then after the virtue of their neighbours. 
Men usually are curious to know the worst things of their neighbours.  Let one speak of the wisdom. justice, liberality, modesty, and temperancy of another, and they will scarcely give any ear thereto. But let one tell them that some young wench hath lived incontinently, or some woman is taken in adultery, or that there is strife and contention among brethren, or some discord among friends, they are waking enough, and but too too ready to hear. Wherein they resemble those, who in reading over a book, do note nothing but the faults and errors therein contained: or else such, which take much more pleasure in beholding a monster, than a body which is perfectly made: or to view an antic picture, or some old counterfeit, wherein there are some strange devices; as, the Pygmies fight with the crane's, or men with dogs heads, or such as have but one cie and that in the midst of their foreheads, or such as have their feet so broad, as they are sufficient to defend them from the heat of the Sun. For this curious company delight in nothing, but to hear pitiful and lamentable things. And as we see serpents nourished by venom, and live in filthy, stinking and darksome caves: so these men do nourish themselves with woeful and sorrowful discourses, and never take pleasure in any thing, but in that which deserveth pity and commiseration. They search for nothing but botches and sores, and herein they are like surgeons; 
A curious man seeketh to know men's faults to no other end, but to publish them and to make them worse by false reports.  and yet they are much differing: for the one seeketh the disease, with intention to heal it; and if it be a soar that should be kept secret, they are both wise and faithful enough to conceal it: but this other curious companion is desirous to know every malady, to the end he may make it known and publish it where so ever he cometh. They are also backbiters; for as they take pleasure to hear evil of their neighbours, so do they delight to report the worst to the next company they meet with: so that they are exceeding envious, and rejoice in nothing, but in other's men's mischiefs. In a word, they are very brainsick fellows, and blockheaded asses. For what a foolish and intemperate humour is this, for a man that hath a fair, beautiful, amiable, and virtuous wife, with whom he may very lawfully enjoy his pleasure and delights, to reject her and cast her off: and to buy at a very great rate, with pain, sorrow, and shame, the love of an other most foul and filthy slut. In like manner it is a most foolish & sottish thing, to despise so many goodly histories, & beautiful discourses of this life, so many learned books, so many excellent treatises and worthy examples, whereby we may reap such exceeding profit and pleasure: to busy ourselves in inquiring after our neighbour's matters; to open sealed letters, to hearken under men's windows, or to whisper in women's ears, and such like absurdities: whereto these curious men are most commonly addicted. 
After the example of Plato (of whom Plutarch maketh mention, in the life of Dion) he exborteth honest men to fly curiosity, and to learn to know themselves.   
After that Plato had remained some time in Sicilia, in the court of Dionysius the tyrant, and by reason of the great disorder he saw there, and for sundry discontentments, determined to return to his Academy: the King demanded of him, if when he was go, he would not often remember him, and speak of the evil entertainment he had received in his house: whereto the Philosopher replied; that he had far better, and more profitable matters to think upon. In like manner if we were virtuously disposed, and desirous to employ our times thriftelie, we should have little leisure, and less pleasure, to lose so many precious hours in tracing out our neighbour's vices. It is a wonderful thing, that we are so careless and negligent in the consideration of our own faults, the knowledge and understanding whereof, is so profitable for us: and seeing that nothing can be more necessary, whether it be to humble us, or to make us have our whole recourse unto God: and that on the contrary, we are so busy in searching out our neighbour's imperfections, not to the end in friendly manner to reprove them, or to take compassion upon them, and pray unto God for their amendment, or by the knowledge of their sins, to acknowledge the general corruption of our nature, to the end that thereby we might humbly crave at God's hands, to keep us in all our ways, and heartily to thank him for all such graces, as he vouchsafeth to bestow upon us: which is the best means to make us reap profit and commodity, by knowing other men's imperfections.  
But we, 
The misery of those curious company, who never think upon their own faults, but are always prying after other men's misdemeanour.  rejecting and casting behind our backs, all these considerations, seek to understand nothing, but that which may defame them and blemish their reputation. Wherein we resemble cocks and hens, which though they have meat enough at home in their master's yards, yet will needs be scraping in their neighbour's dunghills, & feed themselves by other men's harms. In like manner though there be in us, a plentiful harvest of all sorts of miseries; in the contemplation whereof, we may sufficiently occupy ourselves, and by the remembrance of them, be driven to make our complaints before our God, thereby to move him to take pity & compassion upon us: yet notwithstanding we had rather conceal our own sins, and b● stirring the filth of other men's rottenness, not to the end to purge them of their corrupt humours, but to blot their credits, and (contrary to the commandment of God) to make them odious unto such, who are any thing well conceited of them. And herein we resemble that old Lamia so much talked of in ancient stories, who had eyes like unto spectacles, which she might take out and put in at her pleasure; as soon as she came home into her lodging, she used to lock them up in to her coffer, and sether down to spinning, as blind as a beetle, and never saw what she did in her own house: but she went no sooner abroad, but she put them in her head again, and would very curiously behold what other men did. In like manner we through a foolish and sottish self-love, do never view our own imperfections, although they be as clear as the Sun, and as big as a millstone: but on the contrary, we can quickly espy other men's vices, though it be at midnight, and that peradventure they be not so big as a pebble stone.  
Surely if it were possible to look in to these men's heads, 
An inventory of that which is in a curious man's head.  to see what they have laid up in their memories; no question, but we should found a register of goodly matters: and all those like unto these; such an one oweth more than he is worth, this man loveth his neighbour's wife, and that other is enamoured of his maid; he liveth by polling or pilling, & the other by shifting & cozening, such an one is an heretic, such an other an hypocrite, this man is bankrupt, and that other past grace: she is a light housewife, a good fellow, a painted dame, a filthy quean, and a foul beast. Behold what goodly wares are in these men's shops, & with what stuff they have bolstered out their brains; far differing from that, which the great Philosopher Socrates taught his scholars, which was nothing else, but to know themselves, and to see their own faults. Wise men of former time, hanged bells at their doors, not only to know when any knocked at their gates, but also that by hearing the noise, they might be admonished to make all things well, lest such as come in should find any thing, whereat they might be offended. Whereby they admonish us, that we should be careless to espy the common faults and infirmities of our brethren, but rather be ignorant of them, or at lest seem so to be: for that it is a very offensive thing, and passeth good manners (as Xenocrates said) without leave, to thrust our feet over other men's thresholds. As than it is reported of Democritus, that walking abroad, he was wont to shut his eyes, lest by wandering regards, his mind should be turned from the contemplation of honest things: so likewise must we with all our endeavours, bar and shut up this curious humour, to the end to keep it in, that thereby we may search after nothing, whether it be touching God, nature, or our neighbours, but that which may profit us, and tendeth to our edification, rejecting all unprofitable, unpossible, and superfluous things, about the knowledge whereof, we consume our bodies, misspend our time, and lose our labours, all which should be carefully and diligently employed in the study and apprechension of more commodious and more necessary matters. GOD for his mercy's sake, give us grace to make good and sound choice of them, and when we have chosen, that we may apply ourselves thereto so constantly, that nothing be able to turn and divert us from them.   

THE SEVENTH BOOK. Of the tranquillity and contentation of the mind. AGAINST FEAR. THE CONTENTS.  
THough all the former passions and assections of the mind be very violent, yet surely they would be nothing so forcible, were they separated from Fear, which like a mighty tempest shaketh and tosseth them most wonderfully: and therefore the remedies which are already prescribed against Covetousness, Ambition, Pleasure, and the other passions before mentioned, should be to small purpose, and work little effect, if this disease likewise be not well looked unto. Mark then what the author hath discoursed of in this last book, which is as it were a commentary of the former, and the very key to open the full understanding of all the other: which being diligently considered, will prevail very mightily to the pulling of our minds from these worldly cogitations, and lift them up to heaven: that is to say, will make us feel the fruition of desired rest, and assuredcontentation.  
1 Now therefore to set down the principal points of this last book, which (in my opinion) is the most excellent of all the other, & best worthy the reading, especially in these latter days, wherein (which way soever we turn our eyes, we may behold so many fearful and horrible pictures of death:) we have in the first place a true and lively description of that which we call Fear.  
2 In the second place are described sundry sorts of fears, arising of the consideration of worldly things, and of this present life, with the remedies meet and convenient for them. And in this rank are those which follow.  
1 The fear of poverty. The remedies whereof, are the promises of God, his unchangeable truth, his power and providence, his exceeding bounty, his free election, and the hope of our faluation.  
2 The fear we have to loose the honours and promotions of this world: with the remedies thereof.  
3 The fear we have to loose our bodily pleasures: with the remedies thereof.  
4 The fear we have lest we should loose our friends: with the remedies thereof.  
5 The fear of the labours and pains of our bodies in our vocations and callings: with the remedies thereof.  
6 The fear of afflictions: with the remedies thereof.  
7 The fear of some natural deformity: with the remedies thereof.  
8 The fear of some accident all and casual deformity: with the remedies thereof.  
9 The fear of captivity: with the remedies thereof.  
10 The fear of diseases: with the remedies thereof.  
11 The fear of old age: with the remedies thereof.  
12 Having set down most excellent and wholesome preservatives against these eleven former fears, and valiantly repulsed the first onset of these Vauntcurriours: he entereth into the consideration of the dreadful fear of death, setting down most notableremedies against it. Whereupon he discourseth of violent deaths, and showeth the remedies against the fear of them: especially by the examples of former Christians, who have endured any pains to maintain the truth. Which is handled and furnished with sound reasons, and enriched with goodly examples, and many authentical testimonies. As also in general disputing against this fear of death, he setteth forth this earthly life in her colours, and that so lively, that there is noman so earthly, but must needs be greatly moved with the consideration and reading thereof.  
3 In the third place, he entereth into the examination of the fear and dread we have of spiritual things: that is to say,  
1 Of the judgement of God.  
2 Of eternal death.  
3 Of the devils.  
4 Of sin.  
Than followeth the remedies against the apprehension of the wrath and anger of God, of the fear of death, of the devils, of sin, and the pricks and stings of the conscience.  
4 Fourthly, he answereth unto certain temptations, grounded upon the consideration of our sins.  
1 Against the temptation proceeding of the great number of our sins.  
2 Against the temptation proceeding of the enormity of our sins.  
3 Against the temptation proceeding of the continuance of our sins.  
4 Against the temptation proceeding of the distrust of the mercy and favour of God, and of the opinion that some have, that he will require of his children a perfect inherent righteousness. Whereupon very fitly he teacheth us, what we must do to please God: wherein consisteth the righteousness and perfection of Christians: of the obedience we own unto God: why after our regeneration, we feel somany infirmities and rebellious motions against God.  
5 Against the temptation proceeding of the horror of the latter day of judgement.  
6 Against the temptation proceeding of the consideration of unlooked for and extraordinarte miseries: whereby we imagine the irreconcilable wrath of God towards us.  
7 Against the temptation proceeding of the comparison we make between us and the holy men of former times.  
8 Against the temptation proceeding of the consideration of the great wants, which are in us.  
5 In the end, he maketh a short summary of that which is contained in these seven books, and showeth us how to make profit of these discourses, and endeth the whole work with a godly and zealous prayer.  
THE SEVENTH BOOK. AGAINST FEAR.  
Covetousness maketh us fear poverty, Ambition causeth us to dislike disgraces and indignities, and Pleasure indeauoureth to persuade us to avoid all pains and labour whatsoever. Whereby we may easily gather, that the former passions are engendered by fear, whichiss the last noisome humour whereof we purpose to speak in this book. And for that I first made it for mine own particular use, and for the benefit of some others, who are well affectioned to the true service & worship of God, I purpose to handle it far differing from the manner of the Philosopher's writings, and heathenish discourses: for they have disputed of nothing in their treatises, but of the fear, which we may have of external and accidental chances: never mentioning those dreadful and horrible torments of the conscience, which is astonished and dismayed with the consideration of the wrath & judgements of God, for that it seethe itself clothed with so many grievous and monstrous sins. And for that it is a thing very material and worth the handling, it requireth somewhat a long discourse, and to be carefully and pithily penned.  
Now the better to understand what this fear is, whereof we purpose to entreat, it is convenient that we begin with the definition thereof. This fear, therefore, is a kind of passionate humour, 
The definition of fear.  and hearty sorrow, caused and engendered by reason of some imminent danger, from which we know not how to be delivered, whensoever it happeneth. And for that there are divers kinds of evils, some external and some internal, some corporal and some spiritual; therefore a lso it followeth that there are divers kinds of fears: which by the grace of God we purpose to handle in order: I mean the most apparent of them. For it were an infinite labour to entreat of them all in particular manner.  
To enter then into the consideration of such evils as are external, and may casually happen unto us, 
1 Remedies against the fe are of poverty.  the principal and the most usual among them, are the loss of riches, of honour, of our friends, and of our pleasures and delights. As touching the fear of the loss of our wealth and riches, we must first consider the promises of God: that is to say, that in hearing his word, & in obeying his will, our fields, our vineyards, our fruit, our trees, our garners, our storehouses, 
1 The promises of God.  all our cattle and whatsoever we have shallbe blessed: that he will give us sufficient store of food in time of famine, that we shallbe always able to live of that which we have; and that in seeking his kingdom, & the righteousness thereof, all other things shallbe plentifully provided. And in propounding thus unto ourselves his promises, we must also consider (the better to assure us) the immutable & unchangeable verity of him that hath made them: 
2 His immutable truth.  and withal the wonderful & exceeding power of his word, not only in the creation of all things of nothing, 
3 His power and providence.  but also in the conservation & maintaining of them afterwards, & we may see apparently by daily experience, in the heavens and other elements, which even from the first creation have been always preserved in their estate by the power and might of his divine word, without any amending or reparations. Who then is there then that may justly fear poverty, though he hath no other help but this? Is it possible that he should abandon his children, that provideth so sufficiently for the fowls of the air, and for the smallest creatures of the earth: seeing he hath given us bodies, shall he not also give us clotheses and competent food for their nourishment? 
4 His exceeding bounty.  and furthermore, if he hath (even then when we were his enemies) set open the gates of his kingdom for us, and the better to guide us the way, hath given us his Gospel, his Son, his holy spirit, and his grace, which are such precious and immortal gifts, will he (now that we are reconciled unto him, and made his friends) deny us food that is corruptible, and such other temporal and transitory things which are quickly consumed & wasted? If we believe that he will raise up our bodies from death, and bring them from dust and corruption, whereto they are subject by sin, to make them incorruptible and immortal, shall we think that he will pull in his arm, or shut his hand, and not give us sufficient sustenance for the preservation of this miserable life? Is this the assurance we have that he willbe our father, & shall we think that he willbe so careless towards his children, that having so great store & abundance of all things, he will suffer us to die for hunger? & though we were but his servants, yet should we do him too great injury to have this opinion of him, that he would have us (being in his service) to complain for our food and sustenance. In a word, if we would diligently consider with ourselves, we shall found, that among a thousand sundry benefits & blessings which he is daily ready to bestow upon us, these are the smallest & the jest. And if (as the scripture saith) we be not faithful to trust in him for these small matters, hardly shall we hope in him for such as are of greater importance. I would dilate of this more at large, but that I have alleged sufficient reasons before, which may serve to pull all doubtings out of our hearts, which are the roots of this fear whereof we now speak. 
Secondly, the remedies against fear of the loss of worldly honours.  As concerning worldly honour, we would never fear to loose it, if we were not desirous of it: & we would never desire it, if we were not ambitious: neither would we be ambitious if we did know ourselves: & we should know ourselves if we did know God. Whereupon it en sueth, that all this great & exceeding fear we have jest we should loose our worldly honours & promotions, 
1 The knowledge of God and of ourselves.  proceedeth of nothing, but of the want of the knowledge of God, & of ourselves. And I pray you what is it that we are thus afraid of? surely it is this, jest we should be too base & contemptible. But God hath chosen the weak and contemptible things of this world, & taketh greatest pleasure and delight in them: 
2 True humility.  & all the glory of our flesh is as the flower of the field: all which (after the example of S. Paul) we must accounted as dung, 
3 The deteslation of ambition.  so that we may gain Christ. Shall we not remember that our first father did overthrow himself, & his whole house after him, for that he did ambitiously covet that honour, which did only belong unto God? 
4 The consideration of the first and second Adam, for to follow the one and eschew the other.  will we needs beingratefull, thieves, children, & followers of the devil, and sand as it were, a defiance unto God, & denounce war against him in robbing him of that honour which is only due unto him? which then of the twain will we follow: either Adam, who by his pride & ambition hath undone & destroyed us, or Christ jesus who with his humility and patience, saveth all those, who put their confidence in him? I would to God we could remember the saying of S. Augustin, who in speaking of job & commending his humility & patience unto us, saith, job sitting upon the dunghill full of botches & sores, was notwithstanding more wise & wary then was Adam in paradise in the midst of his so great pleasures & delights, that there seemed nothing to be wanting, but only to be God. The one was seduced by the woman, & by her means banished out of paradise: & the other to the end he might attain so great a blessing (sitting upon the dunghill) vanquished both the woman & the devil. We must continually pray unto God, that it would please him not to lead us into temptation, but that he would deliver us from evil, & in the mean while we scorn humility, & ambitiously seek for honour & promotion, which are the readiest means the devil can use, & the fittest baits to catch us in his snares. If then we will avoid his nets, we must not seek after the glory of this life, but wholly contemn it, & rejoice when soeverit shall please God to humblews, & make us contemptible in the sight of the world. 
5 The detestation of pride.  For as pride was the first vice that entered into our nature, for the corruption & defacing of that image which was in us: so likewise is it the last that cometh out of us: & before we be wholly cleared thereof, we can not attain unto our former perfection & integrity. Whereby we may evidently see how necessary a thing it is to banish it far from us, and to cleanse our hearts from so filthy a pollution: for although that we take this work in hand the first day that we are borne, & continued therein all the days of our life, yet will our work be very imperfect: for that it is so strong a poison, that having once swallowed it, there will be no means so to rid us from the infection thereof, what preservatives soever we take, but that there willbe some part of the disease remaining behind. 
6 The consideration of our vain glory.  But why do we not consider that faith debarreth us of all worldly glory: & that therefore we must either loose the one or the other: either our glory, which is altogether vain: or else if we will needs retain that still, we must renounce our faith, & so consequently all the blessings that depend thereof: as the justice of our God, life eternal & his inheritance, & generally all the felicity & happiness that we hope to attain by his grace & adoption? we fear & flee the cross as a very shameful and ignominious thing: and yet there is nothing so glorious, as the Apostle saith: so that that, which maketh us seek all means to avoid it, should indeed make us diligently to seek after it, for that thereby we should found matter sufficient to satisfy our ambitious humours & desires.  
There is no greater reason why we should fear the loss of the pleasures & ease of our bodies, 
3 Remedies against the fearewe have jest we should loose our bodily pleasures.  then of our honours & promotions. For if we do steadfastly believe, that he that hateth this life, shall have life everlasting in the world to come, & that we aught to bear in our bodies the mortification of our Lord jesus, to the end that his vivification may appear the more manifestly in us, 
1 Our mortification.  if we do believe that the desires of our flesh bringeth death, & that the love thereof is enmity against God, that it is not obedient unto his law, that whosoever is ruled thereby, can not please God, that if we live after the lusts thereof we shall surely die, & that if we will gain eternal life, we must mortify the deeds of the flesh: 
2 our conformity with Christ jesus.  if we do believe that to be the disciples of Christ jesus, we must take up our cross & lay it upon our shoulders: that we are dead & crucified unto the world: that our conversation is in heaven: that our delight should be in the law of the Lord, to meditate therein day and night: 
3 Our vocation, justification and sanctification.  that we are the temples of the holy ghost, which by no means must be polluted: that his holy spitit which is in us may not in any wise be grieved: that we are the members of Christ jesus, which must be kept clean & unspotted: if (in a word) we believe, that the works of the flesh are adulteries, whoredoms, uncleanness, licentiousness, idolatry, strife, envy, murder, gluttony, & such like, & that whosoever commit such things shall not inherit the kingdom of God: 
4 The deliverance from wicked pleasures, which keep us in bondage and slavery.  we would not be so sore afraid, nor macerate ourselves so much, when as we shallbe deprived of such hurtful pleasures, either by reason of our poverty, imprisonment, sickness, old age, or any other means whatsoever. And if we would diligently consider these & the like reasons, we would not be greatly terrified, at the loss of these fleshly & worldly pleasures, seeing we should easily perceive that this fear is builded upon a very weak foundation. For what is it that we are so sore afraid of? Is it to be delivered from that miferable servitude of pleasures & delights, which are the most furious, cruel, & inexorable tyrants that are in all the world? or that the chains & links (wherewith they have tied and bound us, as straightly as ever Dalila did Samson, when as she would have delivered him into the hands of his enemies) should be broken, 
5 The true freedom of the mind.  & both our bodies and minds set at liberty to go where they list? are we afraid jest the eyes of our minds should be too bright, & therefore we must needs encumber them with the obscurity of worldly thoughts, with care, perplexity, sorrow, jealousy, distrust, sighs & sobs the ordinary attendants upon pleasure, to trouble the peace & quietness of our souls? are we unwilling to open a passage for all good & honest cogitations to all holy studies, to all wholesome instructions, all which the voluptuous sort do as greatly loathe & detest, as they abhor to live honestly & virtuously? It seemerh if our doings be well considered, 
6 The strange misery of the voluptuous sors.  that we are afraid jest we should be too wise, & jest with our pleasures we should loose both folly & madness, & therefore had rather enjoy our brutish delights, than the heavenvly joys. Moreover I may truly say, that it seemeth we do not love our own ease, seeing that we seek for it in pleasures, which are indeed nothing else but a sweet & sugared poison. And commonly these carnal and fleshly worldlings are very sad & melancholic persons, 
7 The joy & exceeding contentation of such as have renounced the vanities of the world.  whereas contrariwise those that have relinquished such wicked delights, are for the most part very merry & joyful: as may appear by the example of S. Paul who speaking of himself, & of his other brethren & companions, saith, that though it may seem unto many that they were sad by reason they had forsaken the pleasures of the world, & that either by their own accord, or else by reason of persecution, they were deprived of those earthly delights, which are so pleasing & acceptable to the flesh: yet notwithstanding they were more joyful & much better contented then such as had the full fruition of them. 
8 The corruption and blindness of man's understanding.  It is a strange thing and well worth the consideration, that we may know our own misery & the great corruption of our judgement, to mark that as we accounted of nothing, but that which the earth bringeth forth, nor of any honour but that which is given unto us by flatterers & clawback's, nor of any other favour but such as may be procured from mortal men, neither yet of any other life but this, which is most wretched and miserable: so likewise are we persuaded that there is no other pleasure but that which ariseth of the satisfying of our lusts and desires. And hereof it cometh to pass, that we are afraid to loose things, which in the end will wholly destroy us: & therefore the more earnestly we covetto enjoy than, the further do we run & flee from those things which we aught to follow & embrace: 
9 The love of God can not be in our hearts, so long as we are delighted with worldly pleasures.  the fruition whereof bringeth assured joy & contentation. For even as the affection which a wicked person beareth to a strumpet, doth exceedingly diminish the love which he should bear unto his lawful wife: so likewise the love we bear to these vain & transitory things & especially unto pleasure which is like unto an old & common whore, who draweth us exceedingly from our duties, & diminisheth that zeal & affection we should bear towards our spouse, and to those things which he commandeth us. Hereby we may easily conjecture what great cause there is why men should seek for such pleasures as are absent, or love such as are present, or to be sorrowful for the loss of these worldly delights. I would prosecute this matter more at large but the reader may easily gather the remainder out of that discourse which we have written against pleasure.  
As touching the loss of our friends, 
4 The remedies for the fearewe have jest we should loose our friends. 1. If they be good we can not loose them  which is the last, and that which we are most afraid of: that we may the better comfort ourselves whensoever they die, & be delivered from the fear we have of them while they are alive; we must consider that they are either good or evil. If they be evil it is not possible they should be good friends. If they be good, they cannot be lost: so that then we shall have no just occasion to fear or to complain. For as there can not hap a greater mischief then to trust a deceitful & disloyal friend: so likewise there is no greater profit & commodity, than the loss of such an untrusty companion, as all the world will confess. But if we have had great familiarity with any one a long time, 
2 If we love any man for our own particular or any other worldly respect, the fear that we conceive jest we should loose such a one is nought and wicked.  and have made trial of his fidelity and sincerity towards us: have we not just cause (will some say) to fear lest he should die, or being dead to mourn and lament for him? My friend, whosoever thou art that maketh this answer, I would demand of thee, whether it be in regard of thyself, or of him, that thou art afraid to loose him while he liveth, and lamentest so greatly when he is dead. If in this, thou respectest no man but thyself, that is to say, the pleasure and delight thou didst take in his company, and the profit thou didst reap by him: I say, that thy fear and forow do not proceed of any love thou didst bear unto him, but of the affection and love towards thyself, which for the most part is nought and full of corruption, and especially when it propoundeth unto us nothing but worldly promotions, transitory honours, & temporal pleasures & delights, all which if we be dead unto the world, we would neither desire nor wish for for. We are persuaded peradventure, that if we should not make such show of fear & sorrow, it would be thought we did not love our friends: and shall we not consider on the other side, that some peradventure will think we make but a counterfeit show, 
3 It is better to follow our friends then to be desirous to bring them back to us.  and that others will think it is but a carnal and worldly affection we bear towards ourselves? wherein surely they are not greatly deceived: for it is most certain, that if we loved our friends as well as we love ourselves, we would rather desire to follow them then to be desirous to bring them back unto us: and when as they are go, to make all the haste that may be to follow after. This exceeding fear we have of the loss of our friends, is an evident sign not only of the great affection we bear towards ourselves, but also of the small love we bear towards God. For if we did love him as we aught to do, 
4 The will of God according to whose pleasure we must conform ourselves, aught to take away this grief from us. A very apt and fit similitude.  with all our hearts, with all our souls, and with all our strength. This love would raze out the other, and make us wholly forget it, and it would so rule all our affections, that we should love nothing but that which liketh him. We see that the love of the husband towards his wife, and of the wife towards her husband increaseth more and more, and that in such sort, that after they be once married, they forget all other things, and study by all means to augment their affection, and are content to leave both father & mother, to the end they may devil the one with the other. And if peradventure they fall into any adversity, the exceeding great affection they bear the one towards the other, doth make them to bear & tolerate it most patiently: as Moses reporteth in the example of Isaac, who after that he once began to love Rebecca, presently began to be comforted, & to leave sorrowing for his mother Sara. In a word, when as a woman doth once perfectly love her husband, though she see all her friends die before her face, yet she will be soon recomforted when as she considereth her husband is remaining & in health. If then we did bear the like affection toward our God, no doubt but we should be fully transformed into a liking of him, & our hearts so wholly bend towards him, that we would think of nothing else. And seeing that contrary unto the nature of all other mortal creatures, he is always immutable & unchangeable, 
5 The immutable will of God in the love be beareth towards us.  & therefore if we persevere in his fear, we shall never be deprived of his comfortable presence: shall we not think that this, with the consideration of our love above mentioned, shall be sufficient to make us rest contented not only in the loss of our fathers, our mothers, our children, & other our friends & acquaintance, whensoever they die, 
6 His bounty & promises.  but also in all other afflictions whatsoever? beside that the fear (whereof we nowspeake) is an evident token of the small affection we bear towards God, it is a very manifest argument also of the distrust we have in his promises, which if they were well imprinted in our hearts, would make us quiely rely upon him, & would wholly deliver us from all those vanities, which do so wonderfully disquiet us. For if we would commit unto him the custody of our bodies, our souls, our lives, and whatsoever we have else, & rest assured that nothing perisheth that is committed into his hands: why should we not trust him with the keeping of our friends? is it not sufficient for us, that he hath given us his word, wherewith he hath assured us to take us into his protection, & hath bound himself so to bless us, that nothing shall happen unto us, but that which shallbe for our profit? If this be true, as indeed it is most certain, what should we fear either in regard of ourselves, or our children, or friends or wealth & riches which are as well taken into his custody, as we ourselves, & for our sakes comprised & comprehended within his favour & protection? seeing that in the beginning it hath pleased him to give us the knowledge of our friends, & by his grace & favour hath inclined them unto that friendship & amity, whereof we have had trial & experience by conversing with them, which is the special occasion that we do so greatly lament them after their death, I would know if that herein he hath not showed us special grace & favour? or what reason is there, why we should think that he will diminish his love towards us, when as he hath taken them away? seeing that he is always our god, whether he doth impoverish or enrich us, exalt or debase us, wound us or heal us, threaten us or smile upon us. If any will say that we have offended him, & that by reason of our sins, we have deserved that our friends should be taken away from us, I likewise demand, 
7 The loss of our friends aught not to make us think that God hath rejected us.  if at such time as he gave them us, we were more holy and more worthy than now we are: and that in respect hereof he were bound to do us so great a pleasure, and if that his anger (which is most fatherly and mild, tending only to this end, to make us remember and acknowledge our faults, and favourably to correct those imperfections that are in us) be not as much or more necessary sometime, as his love and favour, whereby (as indeed we are wonderfully corrupt) we are emboldened rather to work wickedness and to forget his loving kindness, then to amend our lives, and to serve him in truth and sincerity? If then, 
8 Whatsoever God doth it is for our good.  he doth always show himself a most loving and kind father toward us, giving us friends and taking them away from us, according unto his good pleasure; why do we rather complain of the one then of the other? why do we not with David always praise his holy name? and say with job, God sometime giveth me great comfort by my friends, and now it pleaseth him to take it away from me, that which he doth is very just and righteous, his name therefore be praised in all things. For although he often changeth and altereth our estate and condition, yet is he always the same, & like unto himself, that is to say, both in prosperity and adversity, what countenance soever he seemeth to show outwardly, yet inwardly he carrieth the same affection towards us. 
9 We lose nothing so long as God remaineth with us.  Though that he take away our goods, our parents, our children, our friends, our servants, our health, our quietness, our lives, fire and water, yea and the earth to, yet there will be some thing remaining, seeing he is the inalienable possession of his Church, and of all such as repose their confidence in him: and so long as he remaineth with us, we shall never want either friends, riches, favour, pleasure or power: for all these are comprehended in him alone. We can not be unhappy, 
Psal. 33.12. and 144.15. 1. Sam. 1.8, 10.  for blessed is that nation whose God is the Lord, as the Prophet saith, we have then no just cause to complain: for misery is the occasion of complaints. Elcana seeing Hanna his wife mourn, and lament, for that she had no children, said to comfort her withal, Hanna why weepest thou? 
God is sufficient for us: and nothing sufficeth without him.  and wherefore is thy heart sorrowful? am not I better unto thee then ten sons? In like manner, when we lose all, and that we have nothing left but God alone, we aught to consider (the better to comfort us withal) that he is better unto us, than all other things whatsoever, and that in enjoying of him we have as many friends, kinsfolks & acquaintance, as much riches, glory & honour, 
11 It is against reason that we should prefer that which is mortal & transitory, before the company of God and his angels.  and all other good things whatsoever as we can desire. If there were such a gentleman in this land, as would not be content to live in the favour and presence of his prince, and in the friendship and amity of the great and noble lords of his court, would not every one judge him a very proud & arrogant fellow? In like manner do we show ourselves too haughty and high minded, when as being not content to live in the company of God and his angels, we seek to associate ourselves with base and beggarly companions. And such are all our mortal & mutable friends, of whom we make such great reckoning & account. With the consideration whereof we may comfort ourselves as did Abraham, when he should have sacrificed his son Isaac according to the commandment of God. 
12 God may restore our friends unto us again, or else may give us new which shallbe better then the old.  And we may be well quieted, considering he may raise and restore them again, as well as he did Lazarus, the widows son, & the daughter of the ruler of the synagogue: or else give us new, which shallbe as faithful & as affectionate as the old. For the hand of the Lord is not shortened (as Esay saith) that he should not be able to save us, neither is his ear so stopped, that he can not hear our cries and complaints. Let us not think then that we shallbe without friends. For (as one of the old writers saith, & that very wisely) God hath so disposed of us in this world, that as one the one side we have friends for our comfort, so on the other side we have enemies for to exercise us & to bridle our affections: & contrariwise that as we have enemies who study continually to pick quarrels against us, 
13 The great number of our enemies, bewrayeth our imperfections, and teacheth also rightly to use our friends.  so we are never destitute of friends, who seek by all means to support & uphold us. It is very true, that the one sort is more common than the other: by reason that the nature of carnal men is more inclined to hatred and harm, then to love and the seeking of one another's benefit and commodity: and often times through our ingratitude, we either loose or alienate our friends from us, & procure us many enemies by reason of our offences: and many times likewise, God taketh them from us, jest through the continual company of them, we should be so affectionate towards them, that we forget the love and zeal we aught to bear towards him. And we should consider, that as friends are precious treasures, so are they very scarce and thin sown. Moreover one sincere and entire friend, such an one as it pleaseth God to give unto those, who trust in him, is more forcible & available to comfort us, than ten enemies to grieve and vex us. 
14 Let us never be afraid lest we shall want friends so long as we trust in God: seeing that if men will not pleasure us, the bruit beasts will seek to aid us: as may appear by many examples. Luke 16.21.  And this is the reason (will some say) that maketh us so greatly to fear the loss of them, seeing that among men, who naturally are treacherous, malicious, and deceitful, it is so hard and difficult a matter to find a true and ●rustie friend. Whereto I answer, that if our brethren will refuse to help us, strangers and aliens will be our friends: as appeareth by the example of joseph, David, and Daniel, who being hated and persecuted of their own friends, found great favour and comfort at the hands of strangers and infidels. If all men would band together against us, yet the beasts would join with us, and seek to support and sustain us: As it is recorded of the rich man's dogs, who being more full of pity and compassion than their master, licked poor Lazarus sores, seeking thereby to ease his griefs, and to assuage his sorrows: And likewise the Ravens, who nourished, and fed the Prophet Elias, 
1. Kin. 17.6.  when he was persecuted and hated of all men: And also of the bears, who devoured forty and two children of Bethel to revenge the wrong, which they offered unto Elizeus: as also the Lions, 
Look the ecclesiastical histories.  who spared Daniel in the cave: and those fierce and savage beasts, who being brought forth to devour the martyrs, would not hurt them or come near them. And of the swine, who so reverenced them, that they would in no wise touch their bodies, though the cruel tyrants, to the end to procure them to eat their bodies, had caused their bellies to be stopped full of corn: And likewise of the Hearts and Goats, who did voluntarily offer themselves unto Saint Basils' parents, to be taken and killed at such time as they, fleeing the persecution, were constrained to retire themselves into the forests of Cappadocia, and there to remain in great misery & distress the space of 7 years: And of the Whale, who put jonas into his belly, as into a place of liberty, to preserve him from the violence of the waters, & to save him from drowning: And the fish, which brought Peter money to pay tribute for himself and his master. If men and beasts should forsake us, 
15 The senseless creatures will endeavour to help such as trust in God. Exod. 14.21.  the senseless creatures would aid us, as experience hath taught us. The sea parted in sunder to make a passage for the children of Israel and overwhelmed their enemies who pursued them to bring them back into slavery and bondage. The heavens reigned down great hailstones upon the Amorites, who were assembled against his people, 
Josh. 10.11. Josh. 10.12.  and their leader and captain joshua. The Sun and the Moon stood still in Gibeon and Aialon, for to favour and further their victory, and to take away all hope from their enemies, 
2 Kin. 2.11.  to escape and save themselves by flight. The fire served Elias to destroy his eneinies, and to carry him into heaven: and likewise to the three young men that were in captivity in Babylon for their deliverance, and freedom. The winds seemed as it were, to go to the wars in the favour of Theodosius, and like valiant bands of courageous soldiers assailed his enemies, and by their violence broke their array, 
16 If we have no friends in the world, we shall have the angels in heaven and Christ jesus for our comforters.  and gained him the victory. If neither men, nor yet these earthly and terrestrial things, will be our friends, the angels in heaven will be ready to wait on us for our good, as they did upon Abraham, jacob, joshua, Ezechias, Tobit, and SAINT, Peter: and if they will not, Christ jesus our head (between whom and us there is a perpetual alliance, and an inviolable amity) can not possibly deceive us, seeing he hath been so loving and affectionate towards us already that he hath been content to die for us. And if so be then, we repose our confidence in him, we shall easily pass over all other dangers and perils whatsoever. We shall not need then to fear, 
Besides the former remedies he showeth, that to torment ourselves over much for the death of our friends, argueth ignorance, which is also joined with infidelity & despair.  that so long as we are in the favour of God, we shall want friends: seeing that all his creatures shall be ready to wait and attend upon us, for our pleasure & commodity. I do not mean, that they shall seek to make us laugh, and to fill us with sport and pastime, but that they shallbe continually attendant upon us for our welfare, and be ready to secure us whensoever we stand in need.  
Hitherto we have proved, that this greatfeare which we have of the loss of our friends, is a manifest argument of our infidelity and distrust in God's promises, and argueth very manifestly the vain and foolish conceits of our minds. For if it be a natural and an inevitable thing, that our friends being mortal men, must needs dye and departed from us, why do we conceive of it as though it were casual, and might by some means be eschewed, seeing that there is no more reason, why we should fear those things that may in no wise be avoided, then to hope for such things as may not possibly be obtained: and hereby also we make ourselves altogether unfit to present our petitions unto the Almighty for them. 
Chap. 1.7.  For as Saint james saith, where there are such doubts and staggerings there can be no faith: without the which, neither we ourselves, nor our prayers can be acceptable in his sight. And I can not tell whether our distrust and infidelity be an occasion to move him to take away our friends, and thereby to punish and afflict us. Let us conclude then, that we aught not to fear the loss of our friends, neither in respect of them, nor of ourselves. For if our fear proceed of the consideration of some dangers like to ensue afterwards, what harm can there be in death? shall not their bodies return to the earth, and there rest in assured hope to be raised up at the latter day, and their souls into heaven, unto him who first gave them? If it be so, and that by this means the one be delivered from labour, from sickness, from poverty and old age, and the other from a thousand sorrows, griefs, cares, and vexations whereto it was subject, to rest in peace and quietness for ever, and to enjoy an everlasting happiness and felicity, why should we be afraid lest they should dye? or lament so greatly when as they are dead?  
Let us suppose that our friends were in Abraham's bosom with Lazarus, 
We aught also to consider the happy exchange that they make, which willbe a great means to assuage our sorrows.  rejoicing and making merry in the midst among all the godly old Fathers: or in Salomons Court hearing his great and excellent wisdom, beholding his glory, and the magnificence of his house: or in that terrestrial Paradise with Adam and Eve, and in full fruition of all the pleasures and profits that were there; participating of the pleasant fruits, sweet savours, and beautiful walks; receiving, as it were, the homage and allegiance of the wild beasts, who come in all humility to acknowledge them for their sovereign lords: or at the table of the King with their marriage garments, drinking of the cup of immortality, and hearing of the melodious harmony of Angels: or in the Temple of Zion glittering with gold and precious stones, and resounding with the praises and acclamations of the people, in telling and showing forth the wonderful goodness of God: or in the mountain with Peter, and to be ravished with the exceeding pleasure in viewing the glittering brightness both of the face and garments of Christ jesus: or in a most glorious and beautiful palace, beholding all the rare and exquisite things, which appear in every part and corner thereof, fully enjoying all those pleasures, which have been most excellently painted out & described by others. I would know if our friends were in such estate and condition, as is before mentioned, whether we should have any occasion to lament and bewail their deaths? If then after their departure they be better than we can imagine, and yet we will needs be sorry for them, it can not be in regard of any love we bore towards them, or for any fear we have, lest they should not be at their rest and quietness.  
Who hath heard at any time, that those who have died in the faith of Christ jesus, 
Those that die well, and be once in heaven, never desire to return to the earth a-againe.  ever complained, or were not content with their estate and condition? or were sorry that they had left the pleasures, riches, and friends, which they had in this world? or that they preferred them before the joys of heaven, and therefore sought to return again into the earth? We have read of many, who are departed out of this world full of days (as the Scripture saith) and who, notwithstanding the ease and pleasure which they enjoyed here, did nevertheless fervently desire to be go, and to be delivered from hence: but on the contrary, we never heard of any that were desirous to shun the life to come: or that with any continuance of time could be satisfied, or ever set his mind upon any better thing, or desired to change his joy and pleasure? And there is one principal mark, whereby we may know the difference which is in the pleasures of either life: 
For that there is no comparison between terrestrial and celestial pleasures.  and that is, that though in this life there be an innumerable sort of pleasures, yet there is none so agreeable to our humours, but that at length we are weary of them, and find a kind of bitterness in them, which wholly displeaseth our taste: but in the other there is an everlasting and continual delight. Seeing then that we can pleasure them with no better thing, nor wish for any joy but such as they have the full fruition of, after their deaths, I may well conclude, that it is a very vain thing for us, either in respect of them, or in regard of ourselves to fear, lest they should die: and that among all the external and outward accidents which may happen unto a faithful man, there is not one which should fear or discourage him.  
For the better understanding here of, 
5 remedy; against the fear of the travail and labour of our bodies in our vocations & callings.  it is requisite that we discourse in like manner of other fears & terrors, which may happen unto us. That which we are most afraid of in our bodies, is either labour, deformity, imprisonment, diseases, old age, or death. Under labour I comprehend the travel, pains, and afflictions which men through zeal, or malice do either justly or injustly procure us. As touching travel, we aught neither to fly it, nor to fear it. For this is a thing ordained of God, & decreed by him, 
1 It is ordained of God.  that every man should participate thereof: and is no less profitable for the health of our bodies and souls, than idleness is hurtful and incommodious both for the one and the other. Were not this a goodly fear, to be afraid to walk in the general vocation of all creatures? and that which is more, to follow the example of our heavenly Father, and of his Son Christ jesus our Saviour: 
2 God & all his creatures may serve us for an example  both which have been continually occupied even from the beginning until this day? Or what maketh us so griedily to hunt after riches? is it not that we are persuaded that by this means we shall live at our pleasure and ease, without doing of any thing? though that indeed this should be the principal reason, 
3 Jdlenes is the worst vice of all others.  that should make us be afraid of them. Contrariwise we do not abhor poverty, but only because we are afraid, lest we should be compelled thereby to travail and take pains: though that for this cause it should seem the more tolerable. Thus we may see how disordered and unruly our nature is in every thing. For if we did rightly consider the matter, we aught not so greatly to fear beggary as Idleness, nor to affect riches more than labour and pains taking. I purpose not to speak further hereof at this present: for that I have discoursed of it already in another place. 
6 Remedies against afflictions.   
As concerning afflictions, it is not possible to avoid them: and therefore we aught not to fear them more than we do the labour and travail of the body: 
1 They can not be avoy dead.  for it were a vain thing to fear that which we can not avoid, and to study to eschew that way wherein we are compelled to walk. Now it is most certain, and a thing long since resolved upon, that we must enter into the kingdom of heaven by a very narrow and strait passage: that is, 
Acts. 14. 2. Tim 2.  (as Saint Paul saith) by many tribulations: why do we not rather seek then valiantly and constantly to bear and endure them, then foolishly and cowardly to avoid them? Do we think that the devil, between whom and the seed of the woman there shall be continual hatred, may be reconciled and be in peace and amity with us? Shall we be persuaded, that God will permit his Church to live as it listeth, 
2 They are necessary.  and give liberty to his children to live at their pleasure? or that he will at any time cease his corrections, whereby he maketh us to understand his wrathful displeasure against sin, and to feel our own wants and imperfections? what repentance, faith, and humility should we have? what confession of our sins, or prayers for forgiveness would there be in the Church, if we were not exercised with crosses and afflictions? 
Examples.  Would David, Manasses, Nabuchadnezzar, and the people in the captivity of Babylon, ever have so earnestly besought the Lord to turn unto them, and in pity and compassion to look upon them, if they had not been compelled thereto, by the miseries and calamities whereinto they were fallen by reason of their sins? and what would become of our rebellious flesh, if the concupiscences thereof were not continually mortified with torments and vexations? Moreover, 
3 They are profitable.  is it not convenient, that (according unto the eternal purpose of God) all such (whom he hath elected) should be conformable unto the image of his Son, to the end that before they have part of his glory, they should also be partakers of his death and passion? and seeing that all our sufferings in this world serve to no other end, but to the manifestation of God's glory, and to make his bounty and mighty power more manifest or evident: or to confirm the truth of that doctrine which we believe, and to sow, as it were, the field of the Gospel of our Lord and Saviour: 
4 They are honourable.  or else to discover the malice of the devil and the world, and the great hatred that both of them bear unto Christ jesus and to his Church: or to fight against the power kingdom of darkness: or to make us meditate of those things that are above, and to lift up our minds from the earth towards heaven, where Christ sitteth at the right hand of God the father: or to withdraw us from the love of this miserable life, & to make us altogether seek after God: Seeing (I say) that all adversities & miseries whatsoever, tend to one of these ends, shall not this be sufficient to cleanse us from this fear and dread, and make us ready joyfully to suffer whatsoever it shall please God to lay upon us? & that which is more, we are assured by his word, 
5 They are pleasant, and accompanied with unspeakable joys.  that he will be with us in the midst of our tribulations, to aid and strengthen us, and by comforting us inwardly by his spirit, to assuage the bitterness & grievous vexations which might happen to our souls: & that what rigour & severity soever he showeth, yet he always retaineth a fatherly affection towards us: & although our sufferings be very short and of small continuance, yet notwithstanding they bring us an everlasting glory: & though our temptations do not exceed the power he hath given us to resist them, yet they purge and cleanse us, 
6 They are testimonies of our salvation.  as fire purifieth and trieth the gold in the furnace. If we would further consider, that afflictions are evident tokens of the favour of God towards us, that they are common to us with all the true children of God, and that they are the means to bring us to the kingdom of heaven, which is the end and uttermost bounds of our hope: we must then of necessity infer one of these two; that either in believing we shall not be afraid of afflictions; or if we do fear them, it is by reason of our unbelief and incredulity. And who is there, that is not persuaded that it proceedeth of this, (as one saith) that we are counterfeit gold, and therefore that we fear the touch stone: and that if we had builded upon the foundation which is Christ, gold, silver, and precious stones, we should never be afraid lest our works should be manifested in the day of the Lord? 
7 A good conscience never feareth afflictions.  but being persuaded in conscience that we build with straw and stubble, we can not choose but be timorous and wonderfully afraid to come near the fire, lest there should be any trial made of our works, or that our faith should melt away in temptation as wax against the Sun, and thereby make it manifest, that it was a false and a counterfeit belief. And therefore it is a very clear case, that all this great and exceeding fear, whether it be of any danger like to fall upon us, or of any torment or vexation like to happen to us, proceedeth of nothing, but of the sting of a guilty conscience, and the weakness of a feeble faith. 
Sundry comparisons sit for this purpose.  Doth the house that is builded upon a rock, fear lest the rain or hail should fall upon it, or that the winds should blow, or the waves beat against it? Doth the meadow or the field which hath sufficient moisture, fear the drought and heat of summer? Shall the tree that is planted by the water side, fear lest his leaves should whither? Or the pot which is well and workemanlike made, lest it should be put into the furnace, seeing that this is most requisite and necessary to harden and strengthen it, and thereby to make it more lasting and of greater continuance? Tribulations likewise are very necessary for the exercise of the godly: 
Rom. 5.3.  and when as we consider with Saint Paul, that they bring forth patience; and patience experience; and experience hope, which is not ashamed, because the love of God is shed abroad in our hearts by the holy Ghost, which is given unto us: we aught not only to be free from fear, but to rejoice and to be exceeding glad. We do very willingly take that physic, 
9 They choke and strangle our sins.  which we suppose will take away corporal diseases from us, though that the operation be very uncertain, and that we be deceived oftentimes by reason it worketh so small effect. How then can we excuse ourselves, when as we are afraid of those afflictions, 
10 Without them we are in danger to rotle in our iviquities.  which it pleaseth God (the most excellent and skilful Physician that ever was) to say upon us; though that we be uncertain when they shall be taken from us; seeing they can not be but very wholesome for so many, as will undergo them willingly and of their own accord. We oftentimes seek for surgeons at home in their houses to launch, sear, yea and to cut off the putrefied members of our bodies: we are content they should bind and tie us, to the end they may dress us at their pleasure: we suffer all things patiently, and besides our heartiest thanks, we are content to recompense them for their pains. Wherhfore then are we afraid to commit ourselves into the hands of our God? Is it, because he is more rigorous, or of less experience and skill, less careful, or that he asketh more for his pains, or for that the diseases of the soul are less dangerous than those of the body? what shall we answer hereto? If we will speak the truth, we must frankly and freely confess, that the principal occasion hereof is this, that on the one side we do not fully know the frowardness and rebellious nature of our flesh, 
11 They are doubted of, but of infidels and miscreants.  neither the necessity we have to mortify and subdue it: and on the other side, that we put not such affiance and trust in God's promises, as we do in other his creatures: neither do we believe that the afflictions and adversities which he sendeth, are for to correct, admonish, and scourge us: as well as his blessings are to comfort, to strengthen, and encourage us. For if we were well persuaded of this, that God, what countenance soever he showeth towards us, yet notwithstanding always beareth the like love and affection to his children, and that all his counsels and actions tend to our profit and commodity, as well when he woundeth us, as when he healeth us, we would as willingly receive his blows as his blessings: or at the lest this persuasion would half diminish the fear we have of his rods and corrections: 
12 He which abhorreth them shall perish with the world.  or if we did know the value of the joys and pleasures of this world, and on the contrary the austerity and rigour of God towards his children, we would seek diligently to embrace the one, and study carefully to avoid the other. But as we see by experience that it is a very difficult thing among men, to know a true friend from a feigned flatterer: so likewise without the spirit of understanding, and that God by his especial grace and favour vouchsafe to open our eyes, it is impossible that ever we should know the loyalty and sincerity of his love, and that we be not abused by the deceitful show of the world, and being once seduced, that we desire not rather to be drawn by the smile countenance and enticing show thereof, 
13 Those which seek to eschew them, think scorn to be the scholars of Christ jesus, and so they perish in impiety & ignorance  then to be rebuked thereby for our affection and zeal towards our God. We see that among scholars such as are idle and dull of understanding, are continually afraid lest their masters should hear them their lessons, and thereby find and try out their sluggishness and doltish ignorance; whereas on the contrary, such as are painful and ingenious, desire nothing more, then to be often examined: and there is neither sear nor dread that will make them give over their books. In like manner, that which maketh us fear the afflictions and crosses of this world, which are the schools and discipline of the Lord, is, for that we are very unwilling to take any pains. For if we were desirous to know how greatly God detesteth sin, what that repentance and confession is, which we aught to make in the Church; and generally, what mortification the frailty of this life, and the vanity of all things in this world are, and how for this cause we aught to withdraw our hearts from such transitory things, and apply ourselves thoroughly to the searching and finding out of that which is stable and permanent; to turn wholly unto God; to trust in him; to offer our prayers unto him, with many other principal points of our religion, which will never be thoroughly imprinted in our memories, until by the motion of the holy Ghost they be often remembered in afflictions, we would not so abhor and detest them as we do: but by reason that we have guilty consciences, and are privy to our small and weak faith, and for that we have wickedly bestowed our times heretofore, and mind not to amend hereafter, this maketh us become trewantes and runners away from the school, and to come to our trial as seldom as may be, fearing lest that should be discovered, which we would gladly keep secret, and that our vizard being once taken away, our hypocrisy should be laid open to all the world: whereby it may easily be conjectured, whether it be the wisdom or the folly of our hearts, which maketh us so carefully to avoid afflictions. If we were well persuaded of that which is already spoken, as well of the assistance of our God to enable us to bear all adversities; as of his promises, whereby he hath bound himself to deliver us from all perils and dangers whatsoever, this vain and foolish fear would soon cease and come to an end. Whether then we consider the necessity of them, or the cause whereof they proceed, or the profit and commodity which doth ensue of them, or the end whereto they are referred, there is no reason why we should abhor them, or seek any means to avoid and eschew them. And thus much concerning the travail of the body.  
Let us now come to deformity, which is either natural or casual. If it be natural, we can not possibly avoid it, and then by consequent we aught not to fear it, neither should we be sorry for it, if we would consider these four things. First, 
1 It lieth not in our power to amend it.  that it lieth not in our power to amend it. For who is there that being borne with one eye, crooked, lame, or stark blind, that is able to amend his imperfection? Secondly, that God hath the the same power and authority over us, that the potter hath over the clay, to frame and fashion us, some to honour, and some to dishonour, as shall seem best unto him, and yet there is no reason why we should complain or be grieved thereat: 
3 We must be content with those gracei it pleaseth God to bestow upon us.  and according to the example of the foot, which is not discontented though it be not framed in such dignity as the hand, the eye, and the other members: so likewise must we be contented with such graces and gifts, as it hath pleased God to impart unto us. Finally, we have deserved, by reason of our manifold sins, to be as deformed in all parts of our bodies, 
4 We have deserved worse, by reason of our sins. A certain monster which had 3. heads, one like a lion, an other like a goat, and the third like a dragon.  as we are corrupt in the several faculties of our minds. And if therefore we were made like unto an other Chimaera, or any other prodigious monster; whom should we blame therefore, but ourselves, who have deserved through our ungratefulness towards God, to bear the marks and scars thereof in our bodies, all the days of our life? What had the serpent done, more than we; that he should be so suddenly transformed from a beautiful shape, into the most hideous and ugly monster of all other? Who hath not offended as grievously, as Lot's wife, which was turned in to a pillar of salt? or Nabuchadnezzar, who was driven from the company of men, to devil with the beasts in the fields, to feed as an ox, and to be wet with the dew of heaven, until that his hair was like unto Eagles' feathers, and his nails unto birds claws, being wholly altered from the fashion of a man; knowing no man, nor being known of any? and if God should make us like unto the most deformed monsters that ever were, yet were the shape of sin, wherewith we are clothed, more horrible and fearful, than they; if he would not vouchsafe in mercy to amend it. We should have then no just cause to complain of our God, 
5 He showeth that our natural deformity is the most fearful of all other.  if we were borne such, as we are conceived, that is to say, most filthy and most imperfect creatures. And if so be we will make a virtue, as it were, and reap any benefit by these natural imperfections, we must understand, that they are the moniters and advertisers of sin and corruption. 
6 They teach daily more & more to reform the inward man.  For first of all, sin is the mass or heap out of which they are framed, to the end that thereby we may the rather take an occasion to condemn it, and in great humility to confess so much all the days of our lives. Secondly, they should be as spurs to prick us forward to the study of virtue and godliness, to the end that if so be we can not wholly deface this our natural deformity, yet at the lest we may cover it in some sort, imagining how odious we shall be in the sight of God and man, if as Homer's Thersites, we be blind, crooked, and lame both in body and mind, and for to increase the deformity of the one, we add also the other, either by our careless negligence, or deliberate malice. Finally they aught to raise us up, not only in the consideration of the peace and tranquillity of the mind; but also in the meditation of the glory which we hope for in the kingdom of God: 
7 They should make us the more earnestly to affect the kingdom of God, & that blessed immortality.  when as through his mercy it shall please him to deliver us from this natural corruption and stinking rottenness, wherewith we are now clothed; and put upon us the rich robes of immortality and incorruption, and make us like unto the glorious body of his Son, whose death and resurrection we aught continually to remember, as the very foundation of all our hope. If we would make this use of our natural imperfections, we would not be so greatly afraid of them as we are, and we would be much better contented, when as we see other men better made and fashioned then ourselves.  
If our bodily imperfections and deformities be casual, 
8 Remedies against casual deformities.  they proceed either of vice or of virtue. If of virtue, we may boast and glory of them, as well as did Saint Paul, and rejoice that we bear in our bodies the marks and tokens of our Lord jesus: 
1 If they proceed of virtue, we may glory in them. Examples.  and so did the Apostles, who were very joyful, when as they were brought to the judges, accounting it an honour to suffer for his Name, and the advancement of his glory. And doth not Christ jesus, 
1 jesus Christ and his disciples.  through a wonderful manner, as yet, retain the wounds which he received upon the cross for our redemption, in his side and hands? to the end they may serve for an everlasting testimony of the love which he beareth unto them, for whose sake he was content to receive them, and to show his great valour and courage, which he used in the battle 'gainst his enemies, and of his obedience towards his Father, which was even to the death of the cross, and of his patience in forbearing those wrongs which were offered him, as well for the confession and defence of the truth, as for the redemption & deliverance of his children. 
2 Spiridion.  It is reported that Spiridion (who had one of his eyes pulled out, and one of his legs broken in that great persecution under Dioclesian) being delivered from those cruel tyrants, and coming before the Emperor Constantine, who succeeded in the Monarchy, was embraced of this great & noble Prince, who with marvelous reverence kissed that place, out of which the eye was pulled, esteeming that part worthy of singular honour, and the most excellent of all the other, which had been wounded for the Name of Christ jesus, and tormented for the confession of the true God. 
The judgement of the heathen agreeable hereto. Alexander.  The very heathen themselves were not ignorant hereof. For Alexander the great, seeing his father lament, for that he had received a wound of a dart in the wars, that made him halt, which thing he thought, did greatly disgrace him: said to comfort him withal; that it could be no dishonour or shame unto him, to carry the visible marks of his valour and prowess. We need not then be afraid of the bruising of the flesh, or breaking of the bones, nor any other scars or wounds what soever, whereby our virtue and wisdom may be justified. But what shall we think of those, 
2 If they proceed of vice, we have just cause to be ashamed of them.  which proceed of our vice & wicked conversation? as, when a man hath his ears cut from his head, or that he be branded in the hand for some the every, or hurt with some halberd, for running about in the night, whereby he becometh lame all the days of his life, or his face disfigured with the pox: or in a word, when as the spots of his sin are apparent upon his body: shall he not be exceedingly afraid of these mischiefs? Yes verily; seeing they are the punishments of our sins, and the apparent signs of God's wrath, the which we aught the more earnestly to consider of, to the end we may the more carefully eschew all the occasions which may irritate and provoke his ireful displeasure against us. Notwithstanding, he which is deformed, 
3 They serve to bridle us, and to make us virtuous hereafter.  may turn it to his commodity. For seeing that all of us are as ready to forget our faults, when they are committed, as we were prove to commit them: and that it is very dangerous, lest by being forgetful, we should become obstinate, and being obstinate, should procure ourselves a speedy overthrow: it is very expedient, to the end they may be the better remembered, that they be engraven upon our bodies, that being continually in our sight, they may be a means to humble us, and to make them as unpleasant as may be, that so being thrown down in the sight of God, we may be the more apt and fit to be at atonement with him, and he the sooner brought to be reconciled unto us: and to be a warning for us to live more holily and virtuously afterwards. And this was the reason, 
2. King. 5.27.  why the leprosy of Naaman was laid upon Gehazi, and upon his posterity for ever, to testify his greedy covetousness and desire: and that Vzziah, offering contrary to the commandment of God, incense upon the altar, and ambitiously usurping the high priests office, was forthwith stricken with leprosy; and therefore was constrained to devil in a house alone by himself all the rest of his life: and that Zacharie, not believing the words of the Angel, become dumb, until those things which had been forespoken were accomplished: to the end that every one of them, bearing his mark upon his body, and his condemnation written (as it were, in capital letters) upon his forehead, might have occasion to read and remember it oftentimes, and be moved thereby to seek for his grace, and to amend their lives. And therefore to finish this discourse, touching corporal imperfections, whether they proceed of nature, or by chance, either of virtue, or vice which is in us, we shall have always the means (if we consider that which is already said) either wholly to purge us of this fear, or at the lest to moderate and assuage it.  
The third affliction which we are afraid of, 
9 Remedies against the fear of captivity.  is, lest our bodies should be captived and deprived of their liberty, which is the most precious and excellent treasure that we can attain unto in this world, and that we esteem most of all other things whatso ever. Which I would easily agreed unto if we did use it well. But the abuse thereof is so common and usual, 
1 We must use our liberty better the for the most part we do.  that we shall not find one of a thousand, which is at liberty, but he doth straightways turn it to a licentiousness of life, and like a wild beast newly escaped out of the snare, rangeth up and down whether soever his fancy leads him. As often as I consider this, I cannot but wonder at the horrible disorder and corruption of our nature, which doth so monstrously abuse all the graces and blessings of God: and I stand in doubt, whether I shall defend this paradox, 
2 Servitude sometime better than liberty.  or not, that servitude is better than liberty. At the lest I dare say, that oftentimes it is more expedient for a man to be poor, then to be rich, seeing that riches puffeth up our hearts, and filleth us full of pride and foolishness, depriving us of the grace of God, who abhorreth and detesteth all lofty minds: whereas on the contrary, poverty humbleth us, and bringeth us to distrust in ourselves, and by that means draweth us the nearer unto him, by making us the more capable of his grace: so also is it requisite to restrain the concupiscences of our flesh, that we be rather in bondage, then at such liberty as we desire, which is the spring and fountain from whence there floweth such horrible sins and corruptions, as now reign in every corner of the world. 
Eccles. 4.14.  It falleth out oftentimes (as Solomon saith) that one cometh out of prison for to reign; when as he that is borne in his kingdom is made poor. 
joseph. Charles Martel.  Which is plentifully proved by many examples. joseph was taken out of prison, and made ruler over all the land of Egypt. Charles Martel being long detained in prison by his enemies, shortly after overthrew and discomfited them, and in recompense of his noble valour, was created Mayor of the Frenchmen, which was the second place of honour and dignity in the Realm. 
King Mathias.  King Mathias, who was one of the most mighty, fortunate, and magnifical Princes, that ever was in Hungary, was taken forth of prison, where he had long before been kept by his predecessor, and with great pomp led to Buda the principal city in the realm, and there crowned and installed in the kingdom. And it is not long since that the Earl of Richmont, 
The Earl of Richmont.  who had been detained in Bretaine, living in great want and necessity, for the space of ten years or more, with the small aid that was given unto him by one of the French Kings, returning into his country, 
Examples of such as have fallen from high places into miserable servitude  and vanquishing King Richard in a bloody battle, was crowned in the field, and acknowledged of the English nation for their sovereign lord. As concerning Kings and great Princes, who have been deprived of their estates and dignities, & have fallen from great honours and riches, into a most wretched and miserable estate: who is there that can remember them all, or make a catalogue of their calamities? 
Valerian.  Valerian, one of the Emperors of Rome, falling into the hands of Sapores king of the Persians', ended his life in wonderful misery, serving as a footstool to this barbarous tyrant, 
Henry iiij.  so often as he was disposed to take his horse. As touching the Emperors of Constantinople, the greatest number of them died in prison. And among the Germans, Henry the fourth, who had been so victorious a Prince, and had fought in threescore pitched fields, to his great glory, which was more than ever any did before, or since; was notwithstanding at the length imprisoned by his son, where he ended his days most miserably. 
Dionysius the tyrant.  Among the Grecians, Dionysius the tyrant, and son to him, who had been so great and mighty a lord in Sicily, was constrained in his old age, to get his living by playing on the taber and the pipe, as our blind men do in France. Among the jews, joachin and Zedekiah died in captivity in Babylon; the one, after he had been in prison by the space of thirty years: and the other, after that his children and principal friends were slain before his face, and that to aggravate his misery, they had pulled out both his eyes. And generally the whole race of David in continuance of time, fell into such misery and poverty, 
joseph.  that joseph, who was descended of him, was constrained to get his living by being a carpenter; and the Virgin Marie his wife, to offer two turtle doves at her purification, 
Herod.  which was ordained by the law to be an oblation for the poor. And were not all the successors of Herod, who had been so careful to enrich the kingdom of judea, and to leave it to his heirs for ever, wholly destroyed within the compass of one hundred years, 
Bajazeth.  yea and some of them ended their days in perpetual prison? Among the Turks, Bajazeth the first of that name, after many great conquests, was taken prisoner by Tamburlaine, who in derision of his former estate, kept him in a cage, delighting at dinner time to tie him under his table like a monkey, and incensed with a proud and tyrannical humour, to cast him sometime a piece of bread, and sometime a bone to gnaw on. 
Richard.  Among the Englishmen, Richard the second, son to the Prince of Walès, after he had long continued in as great prosperity, as ever did any King of England, in his old age, when as he had most need of ease and quietness, fell into the hands of his enemies, and ended the rest of his days in sorrow and misery. And Philip Comins reporteth, that in his time so me of the blood royal of England, were brought to such extreme poverty, that one of the house of Lancaster, was compelled to serve as a page in the court of Duke Charles of Burgundy. And was not Barnaby, one of the viscounts of Milan, 
Barnaby.  taken by his uncle john Galeas, and most cruelly kept in prison until his dying day? And since that, in the time of Lewis the twelfth, was Lodowictz Sforce, an usurper of the Dukedom of Milan, taken at Navarre, and brought as a prisoner to the castle of Loches in Touraine, and there detained a long time, dying at the last most miserably in a cage of iron. 
Chilpericke. Lewis the simple.  Chilpericke and Lewis the simple, two of the French Kings, were quite dispossessed of their crowns and kingdoms by their own subjects, and the one put into a prison, and the other shut up in a cloister, to read his Matins with monks and friars. And among the Spainyards, was not the only daughter of Henry King of Castille, thrust from the succession by the wily devices and subtle policies of queen Isabel, and by her compelled to retire into Portugal, where she remained ever after, as a poor slave? And in our time, who hath not heard, what misery hath happened to the Duke of Savoy, to the King of Hungary, to the Duke of Germany, and to Muleasset the King of Tunis, and many others? For God hath permitted at all times, and almost in every country, great Princes to come to decay, and mighty monarchs to die in poverty; to give us to understand, that this liberty and freedom, whereof we make such great account, esteeming it above gold and silver, yea and our own lives, is never so strongly built, but that if we begin once to abuse it, he can easily overthrow it, and pull it from us. Seeing then, that without his grace and favour, we are but too ready to abuse it, 
3 Let us desire God to sand us his grace, which is the true liberty.  and thereby commit very heinous offences, giving him just occasion thereby to deprive us of it; I may well conclude, that we have no such cause to brag of it, and to run after it as we do: and that on the contrary, that servitude and bondage is not so intolerable an evil, that we should so wonderfully grudge and grieve at it. 
4 This worldly liberty is servitude. 1. Cor. 7.  I say moreover, that it is no less requisite to the managing of our rebellious and untamed nature, then is the bridle to govern an unruly colt. What need we care (as S. Paul saith) whether we be lords or servants, bond or free? Why do we not rather study to walk uprightly in our vocation, and rest contented with that spiritual freedom, which Christ jesus hath purchased for us by his death? we desire liberty for our flesh, and we never consider in to what danger it will bring us, being once let lose. Which of the two should we rather desire, either so dangerous and mortal an enemy to be at liberty, or in prison: seeing we can never devise to keep him so straightly, or watch him so narrowly, but he will find a thousand ways to hurt us? It were expedient that we should desire to kill and crucify him, with all his noisome lusts and concupiscences. And are we afraid lest he should be too hardly used? we confess that the eves and murderers aught to be put in prison, and there is no man that will speak against it. And shall we then pity our flesh if it be imprisoned, 
5 The bitter fruits of worldly liberty should make us abhor it. Gal. 5.19.  seeing that the works and ordinary pastimes thereof, are (as the Apostle saith) adultery, fornication, uncleanness, wantonness, idolatry, witchcraft, hatred, debate, emulations, wrath, contentions, seditions, heresies, envy, drunkenness, gluttony, and such like? If a father had such a son, a mother such a daughter, or a husband such a wife, what should they do with them? We may easily judge then, what reason we have to avoid the imprisonment of our flesh, which is sountamed a beast, so obstinate, and so froward a companion, that he will not be taught by any demonstration or reason what soever. I speak only of our flesh: 
6 The minds of virtuous men are always at liberty though their bodies be in bondage.  for our minds if they be well & wisely informed, cannot be in thraldom or captivity: the Prophets, Apostles, and Martyrs of Christ jesus; Socrates, Calisthenes, and many other Philosophers, might have their bodies sometimes shut up in filthy and stinking prisons; the tyrants by God's sufferance might apprehended them, bind, torment, flay them, strain and stretch their skins; but yet their minds were always at liberty, taking their pleasure in the delightsome and fruitful fields of the sacred Scriptures, and walking in the beautiful arbours, and goodly galleries of contemplative philosophy, gathering the sweet flowers which grow continually in her pleasant gardens, to comfort the heart and strengthen the soul against the noisome smells of all corporal complaints and bodily diseases. If then our minds can not be in slavery, it is no matter though our bodies be always in captivity: and therefore let us conclude, that we need not fear to live in bondage and servitude.  
The fourth thing which we are so greatly afraid of, 
10 Remedies against the fear of diseases.  (though indeed altogether in vain) is sickness and such like diseases. For seeing that our bodies are mortal, it is very convenient that we should feel and understand the means that will in the end bring us to death, 
1 Seeing our bodies are mortal, why should we fear such things, as will bring us to death.  otherwise we would be altogether unmindful thereof, and seldom or never think of our end. Let us also consider how necessary a thing it is to humble us, and to pluck down our proud looks, to be always put in mind thereof. And if there be nothing that causeth us sooner to forget our frail and brittle estate, than the health and sound constitution of our bodies, (for if we were never afflicted with sickness nor any other malady or disease, we would be persuaded we were immortal) we may evidently see how requisite it is to abate our pride, that we should be sickly sometime, to the end that whether we will or not, we may learn the mortality of our bodies by the corruption of our flesh, 
2 The meditation of death a great means to preserve us from sin.  which hath made us subject to death and destruction. And without this meditation, it is a wonder to see how far man's insolency will strain and stretch itself. For seeing it falleth out oftentimes that mortal men, and such as understand their own imbecility and weakness, will notwithstanding wage war against God, and bid battle as it were unto the heavens, what would they do (I pray you) if they thought themselves immortal, and notsubiect to corruption? whereas a little consideration and remembrance of their ends, 
3 Seeing we must needs die, it is requisite that we be put in mind of death.  whereunto they are brought by reason of diverse diseases, and sundry maladies daily falling out before their eyes, doth make them remember themselves, and represseth that haughtiness and pride which would otherwise be intolerable. If we were free from sin and not subject to mortality, we might have some reason to desire to be free from all maladies and diseases: but being subject to both, and beside so blind through a vain conceit of our own worthiness, that either we would not acknowledge that vice and mortality which is in us, or else dissemble it: it is neither profitable nor possible for us to be without diseases. 
4 They are means to make us know ourselves.  Antigonus one of the successors of Alexander in the kingdom of Macedony, being exceedingly sick, after he began to be somewhat recovered, said unto some of his familiar friends, that his sickness had taught him that he was mortal: giving us thereby to understand, that men which are in health & prosperity, & especially great princes, who with their health enjoy great honours, pleasures, & abundance, do seldom or never think of their duties, much less of their mortality & frailty: yea (as the Prophet saith) they are at their ease, 
Esay. 28.15.  & sleep as securely, as though they had made a covenant with death, & were at agreement with hell. Is it not then very requisite that we should fall into diseases, which should be, as it were, vaunt curriers and fore-riders, to give us warning of the approach of so dangerous an enemy, jest we be surprised on the sudden? Esay reproving the vain confidence, that the people in his time reposed in the princes, prophets, and other persons of account, 
Esay 2.22.  said, Cease from the man, whose breath is in his nostrils: for wherein is he to be esteemed? which saying we aught wisely to consider, 
5 They make us also know the weakness of all other men.  seeing that therein the Prophet teacheth us 2 things. First, that we are too ready to trust in the arm of flesh, & to presume more of ourselves & others a great deal then is convenient. Secondly, that there is no better means to amend this error, than to consider how frail & brittle our estate is, which hangeth, as it were, by a twine thread, & consisteth (as he saith) in a little wind, which we draw at our nostrils: or (as Anaxarchus said to Alexander, to reprove his ambitious mind) in a goblet, wherein there is a little Rhubarb, or some such like receipt prescribed by the physician to preserve or recover us from sickness. 
6 They make us weary of the world, & desirous of a better life. Eccles. 41.1.  And these diseases serve not only to humble us, and to put us in mind of our mortality: but they bring also a fullness, a contempt, & loathing of this life, thereby making us the less to fear death: the remembrance whereof is not bitter, (as the wiseman saith) but unto him that liveth at rest in his great possessions, & hath prosperity & abundance of all things: when as we live in a country, wherein is plenty of all whatsoever we can desire: & that we have riches, friends, honour, & ease so much as we can wish: we would be very sorry to leave so commodious a dwelling. So likewise would we be loath to forsake & give over this life, if it were altogether pleasant and delightsome. But God, to the end we may departed with the more willing & ready minds, hath thought it good to give us sour sauce to our sweet meat, & to mingle most of our receipts with plenty of vinegar. And as nurses, when they would wean their children, are wont to lay some bitter thing upon their teats, to the end that thereby they may be brought to hate and refuse the sweet milk, which they were wont to suck from thence: In like manner it pleaseth him to sour this whole life of ours with poverty, sickness, and many other diseases and discommodities, that thereby we may the more easily be brought to loathe it. Notwithstanding, we are so addicted to the love & liking thereof, that no disgrace, sorrow, grief, or discommodity whatsoever, is sufficient to bring us in dislike with it, & to make us wish rather to die happily, then to live miserably. What would we do then, if all things were to our liking & contentation? A certain soldier in the army of Antigonus, 
7 A history out of Plutarch, for the confirmation of that which is before spoken.  being troubled with a very painful disease, was exceeding courageous & desperately valiant, not fearing any danger whatsoever: the King seeing this brave & forward man, & understanding that he was vexed with a grievous malady, being desirous to honour him, and recompense him in some sort for his good service, sent for his physicians, & commanded them to seek all means possible to recover him of his disease: which in short time they accomplished. Now when as afterwards he began to be some what fearful, & more cowardly than he was wont to be, & went nothing so resolutely forward in service as he did before: the king marvelling at such strange alteration, demanded of him the reason thereof: whereto he answered, that it was the favour he had showed him in the recovering of his health, & for that his life, which before was very grievous & bitter unto him by reason of his disease, was now become very sweet and pleasant. Whereby he giveth us to understand, that there is nothing that maketh us so to be in love with this life, & to abhor death, as the health & sound disposition of our bodies. And therefore one hearing the Lacedæmonians commended for their incomparable valour and courageous stomachs, and that they went desperately to the wars, never fearing death, said, that it was no marvel thereof, 
8 An apotheg proving that griefs and sorrows are a means to make us cheerfully to forsake this life.  seeing they lived in such a hard and austere life at home in their country: and that commonly men care not to leave that place, where they have little or no hearts case. We see then that there is nothing so forcible to encourage us against the assaults of death, and to make us long after the enjoying of the heavenly kingdom, as to be molested with poverty, labour, old age, wars, suits, frost and cold, heat and drought, and many other discommodities: which (though surely with great difficulty) may be a means to pull our hearts and minds from those worldly cogitations. For (as though we were bewitched therewith) we can hardly be brought to feel those manifold mischiefs, wherewith the world encumbreth us, or to be induced to forsake so foul and filthy a strumpet, to marry the most beautiful and goodly Lady that can be imagined. 
9 They stir up in us repentance, faith, & hope Examples. Naaman.  Diseases also serve to make us remember our sins, and with all humility of heart to confess them, and to be sorry for them: and they bring us into the meditation of a better life, and stir us up to seek for the grace of God. The occasion which brought Naaman the Syrian to the Prophet Eliseus, and afterwards to the knowledge of God, was his leprosy and uncleanness. The greatest number of those which believed in jesus Christ, were provoked thereunto by their corporal diseases, whereof we have greater sense and feeling then of any spiritual malady. And we are for the most part more diligent in providing for the health of the body, than the mind: yea and Christians themselves do never pray so hearty unto God, when as they are in health, as when they are sick. 
David.  Behold with what zeal and affection David prayeth in his 6 & 38 Psalms, and with what sigh and groanings he prostrateth himself before the face of the Lord, what trust & confidence he reposeth in his mercy: & in the end perceiving that his prayers were heard, with what alacrity & cheerfulness of heart he praiseth and extolleth his loving kindness: all which things do most lively appear in that excellent song, which Ezechias made in his sickness. 
Ezechias.  Behold also what complaints, sorrowings, & bewailings of the miseries of this life were uttered by that holy man job, 
Job.  sitting upon the dunghill, all covered even from the crown of the head unto the sole of the foot with filthy botches and sores. did he ever in the midst of his prosperity utter forth more heavenly voices? 
10 They increase our humility & devotion.  It is out of doubt, that we are never so humble and lowly minded in prosperity, as we are in adversity. For if we be well and at our ease, we think of nothing but of sporting and playing: we spend the time in dancing and making merry: we study in the morning, what new pastime we shall have all the day following: and we are never so much afraid of any thing, as that we should want time and health: never thinking upon the shortness of our days, and the small time we have to live here, so long as we are in health and jollity. We are like unto mariners, 
To whom we are resembled in our prosperity.  who if they be once in the haven, are the greatest drunkards, blasphemers, whoremasters, and licentious persons that may be: but if they be upon the sea in any peril and danger of their lives, there was never Eremite, not not Paul nor Hylarion, whose holiness is so commended in old stories, so holy in words, so austere in life, and devout in prayers as they are. And to this purpose there is a worthy story recorded, of a certain Archbishop of Colaine named Theodoricke, a man for his wisdom, 
The story of Theodoricke showing that we are readier to think upon good things in adversity then in prosperity  virtue and godly life highly esteemed of all the great Princes and noble Dukes of Germany: who being asked by the Emperor Sigismonde, by what means a man might attain unto happiness: answered, that felicity was not to be looked for in this life, whereas the greatest princes are in as miserable estate, and subject to as great or greater vexations of the mind, as their meanest subjects; and that there is no happiness, but that which God hath promised to his elect children, and which he will perform when as they come into his kingdom. Being further demanded, by what means one might come into that kingdom? answered, that he must follow the Law, which Moses & josua had given to the children of Israel, and only trust in the mercies of God, and promises, which he hath made unto us, and will accomplish by the merits of Christ jesus, and simply to follow his commandments, without declining either to the right hand or to the left: and being inquired the third time, whether it were necessary to acquit and clear ourselves in God's sight, and to purchase his favour, strictly to observe all the Law of God without transgressing of any jotte or title thereof: answered, that it was impossible to do so as long as we are in this life, which is so frail and slippery, and which doth daily minister so many new occasions of sin: and that especially unto such men, as are so corrupt & frail by nature, & that in regard of this common infirmity, God would be pleased with him, if in his health he would confess his faults and seek for his mercy, and remain all the rest of his days in as holy & godly conversation, as he did when he was troubled with the gout, and tormented with the stone. By which he giveth us to understand, that we are far more ready to confess our sins and amend our lives, when as we are in want and misery; then when we are in wealth and prosperity. All these things being well considered, we need not fear so greatly to fall into any dangerous sickness or grievous malady.  
Next unto diseases, 
11 Remedies against the sear of old age. 1. It is the blessing of God to live long.  we are most afraid of old age, though it be against reason and sense that we should so be. For the days of our lives being so uncertain as they are, who can say he shall live until to morrow? And if we be certain we shall be old, have we not time enough to provide us, and to fortify us against all the miserable accidents & discommodities of old age? But let us observe a little that foolish and strange contrariety that is in our minds. All of us desire to live long, and yet we are afraid of old age: 
2 It is folly to sear old age, seeing we are not asraid to live long.  as though old age were any thing else, than a long life, and many years tied & added one to another. Which being considered, we should either not desire the one, or not fear the other: or else confess with juvenal, that without wit or reason we fly and follow every thing. But if the matter were well expounded, I pray you, what cause is there why we should abhor old age? we will say peradventure that it is full of great misery, and accompanied with infinite sorrows and afflictions. Whereupon I would demand and feign know, 
4 There is not so much misery in our old age, as there is in the other parts of our lives.  what part of our life is exempted from them. During our infancy we have nothing but ignorance, feebleness, misery, weeping, and crying: we can not make ready ourselves; we can not feed ourselves; we can not rise; we can not go; we can not help ourselves up, being fallen down; we know not fire from water, neither are we able to do so much, as keep a fly from hurting us. In a word, we can do nothing but cry, weep, and waken our nurses to give us suck and make us clean. 
In infuncie. In youth.  Are we in our youth? Than we are like unto wild colts without saddle or bridle; we run here and there, whither our desires draw us, and we care for nothing, but how to have a full fruition of all our delights. Whoremasters, blasphemers, bawds, jugglers, ruffians, and such like rascals, are the company we seek for. And who is able to repeat all the dangers, whereto this youthful company is subject by their excess, rashness, strifes, and quarrelings? their prodigal and excessive expenses; their inconstancy; the grief and sorro we they bring to their friend des; and the dishonour and reproach, which by their abominable lives & shameful deaths, they leave unto their posterity for ever? In a word, in terming of it foolish youth, we do sufficiently declare in what estimation we have it. From youth we pass unto man's estate, which is, as it were, 
In man's estate.  overwhelmed with infinite sorrows and a huge multitude of cares. If we be private men, we must have a care of our household & family; how to maintain our wives, bring up our children, to provide we may give them something when they are in age, to increase our wealth, and to see good order in our houses, to govern and rule our servants, and to keep all things well that are under our charges: all which are no trifling matters, but of very great weight, and far more troublesome unto such as have any public charges, as Kings and their lieutenant's. For they must first have regard, that God be rightly served in their dominions and territories: next unto this, that justice be indifferently administered unto all men under their subjection: that their frontier towns be well guarded, and their soldiers well paid: that they maintain amity with their confederates: that the good be supported, & the wicked suppressed. All which is sufficient to trouble & disquiet one man's mind, & to pose the wisest head that ever was. These things being considered, 
4 Old age is better able to bear afflictions then the rest of the ages of our lives.  we may well perceive that the other parts of our life are as fully fraught with misery as old age: which hath this advantage over them, that the calamities & miseries thereof are far more tolerable, for that the vigour & strength of the mind being impaired & weakened, they are nothing so sensible as the others. And withal, old men by reason of their experience are more wise, more temperate, and better exercised in these afflictions, and for that they see their end approacheth, they are assured they can not be of any long continuance. We may not then allege the miseries of old age, to prove that it is worse than other ages. For in comparing them together, we shall find that they are far worse and more discommodious. 
Though old age be not so strong, yet it is far more provident than youth.  M. Cicero in his book of old age allegeth four especial causes, why these grey hairs seem so odious in the eyes of many men. The first is, for that we are not so able to take pains, and therefore we are constrained to give over all intermeddling with things, and to sit all day in a chair in winter by the fire side, and in summer to go no further than the porch, being wholly unfit for any company. Whereto we may answer as Tully did, that in respect of bodily labour, old men (indeed) are nothing so fit as young men are. For they have not the strength and agility to ride a great horse, nor to ride post, nor to run at tilt, and many such like things, whereto young men are most apt and best able. But there are many other things without doubt of greater importance, which they can perform well enough, if they would apply themselves thereto. They know how to govern the whole Common wealth by their wisdom: and sometime to save the Country and Kingdom where they live from destruction: as may appear by the example of Agesilaus, 
Examples. Agesilaus.  who was the only means to hinder the Thebans from conquering the Lacedæmonians after the battle of Leuctres. They may counsel and direct Princes in their affairs, 
Nestor.  as Nestor did Agamemnon at the siege of Troy, whose wisdom alone was more esteemed of the King, than the valour and courage of all his Captains. And not without good cause. For it is an easy matter to find arms and hands to execute, then wise and provident heads to devife: and withal considering that the one is far more necessary than the other, for the preservation of a kingdom. 
If age were not as a bridle for youth, great kingdoms would soon be overthrown. Examples. Rehoboam.  For if the boiling desires of greatlordes were not often cooled: if the enterprises & designs of sundry young gentlemen, which follow them, were not wisely weighed and well considered, by such as of long time have had the managing of their affairs, and know in what terms they stand, they would oftentimes upon a small occasion hazard their estates and kingdoms: As it happened unto Rehoboam, who lost the greatest part of his kingdom, for refusing the advice which was given him by the ancient and wise counsellors of his house. And it is not yet one hundred years, since that Lewis the twelfth, 
Lewis the twelfth, King of France.  by a like occasion, had almost lost his crown and possession of his realm, as he confessed unto his son, not long before his death; admonishing him to entertain his old counsellors, and not to follow his example: for that in the beginning of his reign, he had almost been quite overthrown, for that he had very unwisely rejected his father's old servants. In our days, 
Lewis King of Hungary.  Lewis the King of Hungary, suffering himself to be ruled by a young Bishop of his realm, in his wars against the Turks, though he had not sufficient strength to encounter his enemies, and that all his old and experienced captains, showing him the danger that was likely to ensue, sought by all means possible, to turn him from his intented voyage: yet the Bishop, being a harebrain and choleric person, and of great credit with his master, persuaded him to go on forward: which was the occasion of the king's death, and miserable destruction of that country, which had of long time flourished in prosperous estate, and had been the bulwark and rampiere to defend all Christendom. These and many other examples, which might be alleged, are sufficient to prove, that old men being wise and well experienced, are not unprofitable members of a common wealth: and that as it is meet to cool the hot fire with cold water; so is it convenient for the conservation of kingdoms, that the rashness of youth should be moderated and stayed, by the wisdom of the aged.  
And therefore all well ordered commonwealths, 
The councils of well ordered states, have evermore been furnished with ancient men.  have evermore framed and composed their counsels of estate, of ancient and well experienced men, as may easily appear by the names which were given them. For both the Hebrews, Greeks', and Latins, called their public councils by such names, as signified in their own tongue; the assembly of the ancient. We may not then (as I have already said) for the disabling and discrediting of old age, say, that it is unprofitable, and good for nothing. Foreven as in a ship, the Pilot which sitteth at the stern, and never toileth as the rest, either at the casting of the anchor, the pulling at the ropes, or hoisting of the sails, performeth notwithstanding more than all the other, for the safe arriving in the haven: 
Example.  so likewise in well ordered states (such as Venice may be accounted at this present) the aged Senator in his chair with his staff, doth more for the preservation of his country, than the courageous soldier in the field with his lance. I will pass over the worthy stories of Appius Claudius, of Masinissa, Cato, Photion, Sophocles, and that also of Laelius, which Tully and Plutarch reporteth in the commendation of old age. I would know then, whether Moses being fourscore year old, or joshua being a hundredth and more, 
1. King. 1.2.  or David when as by reason of his years he was so cold, that his servants were compelled to seek him out a young virgin, which might lie in his bosom to keep him warm, gave over their former care in the government of the commonwealth, by reason of their white hairs and aged years? and whether with their wise and provident heads, they did as much profit their countries, as the other did by their lusty and able bodies. The Athenians being resolved to make choice of Iphicrates, a very ancient and well experienced gentleman for their governor and captain general of their armies, were reproved by their Orators, 
Chares.  who would very gladly have preferred Chares a very lusty and strong parsonage to that honourable charge. 
The strength of the body not comparable to the wisdom of the mind, wherewith old age is especially adorned. Though some aged men have been glad to live at ease, yet notwithstanding their wisdom and discretion is always to be preferred before the rashness of youth.  To whom Timotheus one of the wise & great lords of the city answered; that he would willingly have assented unto them, if they had been assembled to make choice of a common porter, or burden bearer: giving us thereby to understand, that strong backs and lusty bodies, are not so sufficient to goveme commonwealths and mighty matters, as wise heads and aged minds. And therefore we may more safely commit the managing of great causes to aged persons, who for the most part are better furnished with wisdom and discretion, than the younger sort. We may safely conclude then, that old age maketh not men unprofitable members of a common wealth. And albeit that some men, as Lucullus, Silla, Dioclesian, and Charles the fift, have in their old age given over the world, as it were, and left all affairs, betaking themselves to a quiet and solitary life, yet notwithstanding this is no common thing, neither yet greatly material for the disproof of that, which hath been said, as Plutarch proveth by many excellent and substantial reasons. For as we do greatly blame those bees, which having been always painful and laborious, do at the last become drones and good for nothing: so likewise is it a very unseemly thing, for such as have all their lives had the ordering of weighty matters, and been continually conversant in great things, to give over all in their age, and dedicated themselves to their delights; for that then they are most apt for negotiation, and meetest to meddle in matters of greatest importance, by reason of their experience, wherein they far surmount those of younger years: having their affections better stayed, and being freed from all passions which do so often trouble us in all our counsels and consultations. If then, they will needs be idle at such time, as their labour may be most profitable, they are worthy to be blamed, though the fault aught to be imputed to the person and to his pleasures, and not unto his age and years. 
6 As virtuous old age is most to be esteemed of other: so on the contrary, vicious men deserve most blame of all other.  The second reason which maketh us afraid of old age, is, the small account that is made ordinarily of such men as are in great years. For by reason the younger sort are persuaded that they are froward, wayward, peevish, and hard to be pleased, therefore do they avoid their company, as much as may be. And such is the corruption of these days, especially of youth, who hate and contemn no man more, than those at whose hands they may best learn wisdom and understanding. If then there be any thing in old age, which deserveth reproof; it must partly be imputed to the malice of the time, wherein all things being turned topse-turvie, that is most esteemed, which should be most despised: and on the contrary, that most debased, which should be most honoured: and partly to the evil and naughty life of such, as are old men, who (contrary to the counsel of Cato) do add many gross vices unto their natural imperfections. For most of them are covetous, some voluptuous and given to pleasure: others are jealous, envious, prattlers, drunkards, very idiots and senseless creatures. Now if at such time as they should be most holy and temperate of all others, they become more profane and lose of life, no marvel though they become odious & contemptible. For such men do not only deserve to be hated, but to be banished out of all honest men's companies, that they being once confounded with shame, may be terrified from offending. It is very requisite then, if we will be honoured in old age, that we be virtuously disposed, avoiding the company of the wicked, whose society tendeth exceedingly to our shame: and embracing the familiarity of the good, 
Famous examples of such old age, as hath been exceedingly honoured in the Church of God. patriarchs, Kings, and Prophets.  whose wise and well ordered actions, may bring us both pleasure and commodity. Was Adam and the patriarchs the less esteemed, for their white hairs? The chronicles do make a very honourable mention of Melchisedech, Abraham, Isaac, jacob, joseph, Moses, joshua, David, Elias, Elyseus, Esay, jeremy, Matathias, and many others; giving an ample testimony of their great reputation, among all the godly which lived in their days: yea, at such time as some of them, by reason of their great age, were become stark blind, lame, and impotent. And to the end we shall not think, that this is a particular glory, given only to the children of God, to be so highly esteemed and accounted of in their latter days, we may read in profane stories, that many of the Paynims and the heathen sort, for their excellent knowledge and most noble virtues, have been highly reverenced, and, as it were, adored in their old age. For that this age more than all the other, hath a certain majesty, which makes the virtues thereof more illustrious and conspicuous, than they are in youth; at which time (notwithstanding all the wholesome admonitions and wise instructions, that possibly may be given) there are but too many, and too notorious faults, which do exceedingly obscure and darken that, which otherwise would be very excellent, and most commendable. 
Philosopher's  Did Solon, Socrates, Isocrates, Plato, or Pericles, want either reputation in their countries, abroad, or friends and companions at home in their houses, to pass the time in familiar discourses; or auditors in their Academies, to hear their profound learning and surpassing wisdom? When as the Frenchmen under the conduct of Brennus, 
The Roman Senators.  entered Rome, and found the Senators set in their places appareled in their robes, with great majesty and magnificence, they were wonderfully astonished at the first, with so reverend and honourable a presence; and there was nothing that so much terrified them, 
Plutarch in the lives of Camillus and Pyrrhus.  as the majesty and dignity, which seemed to appear in the countenances and white beards of these aged fathers. Cyneas, Ambassador to Pyrrhus the king of the Epirotes, beholding the assembly of the Senators, reported to the King his master at his return, that he had seen a common wealth of Kings, in regard of the majesty, honour, and wisdom, which he saw among them. 
The Lacedæmonians.  In Lacedemonia, the young men accounted the aged for their fathers, honoured them as Kings, and reverenced them as scholars do their masters. And it is reported, 
Plutarch in the life os Lycurgus.  that some of their Ambassadors, being in Athens, and sitting in the Theatre among divers of the nobility and great lords of the city, to behold the plays, seeing an ancient father come in, arose up to do him reverence, and placed him in the midst among themselves. When as the Grecians besieged Troy, 
The Grecians.  there was no man of greater estimation, than was Nestor. And at this day, 
Venice.  there is not a more honourable council, then that of Venice: who with their long robes and white heads, are more feared and reverenced, than the Turks with their long moustaches and grim countenances. All which examples do manifestly prove, that old age accompanied with wisdom and understanding, is in no wise to be contemned or despised. 
The folly of youth doth not obscure the glory of old age. Excellent comparisons.  And although it happeneth oftentimes, that by reason of the pride and folly of youth, aged men be mocked and scorned, as was Elias by the children of Bethel; yet notwithstanding, such as are wise, and virtuously given, do highly esteem and accounted of them. The fruit which lasteth longest, being well and charily kept, is of greatest reckoning and account; and that wine best esteemed, which with continuance of time is best refined; for that having lost his tartness, and with his force trodden, as it were, his dregs under his feet, appeareth in the cup with a very fresh and lively colour. In like manner ancient men, who have clarified themselves, and with the time have sweetened the sour passions of disordered youth, and with their longnes of days, have ripened their judgements, do more discreetly govern themselves and their actions, and so become more sociable and fit for all good companies, then unstable younglings, who are continually tormented with their distempered affections. And if we do so highly accounted of all antiquities, as old pictures, and ancient books: shall we not much more esteem of aged men? my meaning is, that with their age they should be virtuous, otherwise both old and young, are worthy of small estimation. But some will say, that it is a very odious thing, and marvelous unpleasing in the sight of the world, to have hoary hairs, trembling and shaking hands, stinking and rotten teeth, dim, dark, yea and blind eyes, to be spitting, scratching, and wiping of one's nose continually: 
An answer unto such as object the discommodities of old age Gen. 25.1.  to which objections we may readily afford many answers. First of all, every old man is not subject to such inconveniences. For we read of many, who have had very lusty and able bodies in their extremest age; as of Abraham, who after the death of Sara, being six or seven score years old, married Cethura, by whom he had six children: and likewise of Caleb, 
Ios. 14.10, 11.  who said unto josua, when as he was eighty five years old, at such time as he demanded Hebron for his inheritance: I am as strong as I was, when Moses sent me to espy out the land: as strong as I was then, so strong am I now, either for war or for government. Masinissa the King of the Numidians, 
Tully in his book of old age.  being four score years old, went notwithstanding to the wars, lay upon the cold ground, ate hard biscuit, marched on foot bore headed in the greatest heat, and gained a very glorious victory of the Carthaginians. Xenophon reporteth of King Agesilaus, in this manner: His old age far surmounteth the youth of all other men of his time, and that even in the extremity thereof, when as he was ready to give up the ghost. What young man was there at any time in his most flourishing estate, so redoubted of his enemies, as was Agesilaus in his old days? what youth was there so much lamented and sorrowed for, as was this old King and worthy father of his country? what Captain or General ever gave a greater testimony of his courage and valour, or more hope of assured victory to his soldiers, yea, and that when as he was almost worn away with many years? Whereby it doth manifestly appear, that those accidents before remembered, are not always inseparable companions of old age, and that men, who have lived soberly in their youth, shall be strong and healthsome in their aged days. Furthermore, we may likewise say that which hath been spoken before, 
Old age hath fewerdiscommodities then the other ages  that every age hath his several discommodities: and if we would take the pains to compare them together, we shall plainly perceive more inconveniences in the former, then in the latter. And to conclude, that though the comeliness, strength, and force of the body doth decay, yet the beauty and vigour of the mind increaseth and flourisheth more and more. Now if one would compare the provident and wise mind of a grave and aged father, whose actions are continually tempered with discretion, and seasoned, as it were, with the salt of understanding, with the comely shape and portraiture of some goodly youth, whose head is as full of toys, as his tongue full of words, whose thoughts are very green, and his actions gross; I would gladly know, which of the two should be by reason, of greatest estimation and account? There is a pretty fable of the fox and the leopard, who contending about their own excellencies, the leopard, to prove himself the better, showed his skin, which was so trimly spotted, so slieke and so smooth, that there could not be a more beautiful thing among beasts: the fox confessed in deed, that his skin was very glorious and goodly without, but (saith he) my own skin is far more excellent and precious within: covertly understanding thereby, the wise and wily sleights of his crafty head. In like manner if in beholding the external beauty of lusty youth, we would on the contrary oppose the internal graces of aged minds, we should soon perceive which of the two is most lovely and amiable. We may then safely conclude against the common opinion, that old age being garnished and adorned with wisdom, gravity, modesty, temperance, and many other excellent virtues, can not in any wise be contemned or despised, 
Old age is very venerable in the sight of the wicked. 7 The seventh remedy against the fear of old age is, that is exempteth us from carnal delights, making us fit to enjoy heavenly pleasures.  not not of the most wicked and licentious rabble: who stand in as much fear and awe of such discreet persons, as ever did the lose-livers of the Philosopher Polemon. And if it happen at any time, that they speak any girding word for their own disport, it is done closely in a corner, and secretly among their companions. Wherein they show the force of their own consciences, which compelleth them, maugre their beards, to confess that virtuous and discreet old age, is worthy of great honour and reverence.  
The third reason that maketh us so exceedingly to fear, is, for that it depriveth us of our pleasures, and debarreth us from our wont sports and delights. This is no fault of old age, but the blame resteth in ourselves, and doth justly procure our own condemnation. For we do sufficiently declare hereby, how fleshly and carnal minded we are, desiring not only to live, but also to wax old, to die, yea, and to be buried in our pleasures. 
To whom carnal men may fitly be compared.  And herein we resemble the Popish Bishops and Abbots, who having found the revenues of the crucifix to be so great, and the bread of Christ jesus (as one saith) so toothsome, that they will in no wise, give over their benefices so long as they live, nor forsake their crosses and mytres, until they be both beaten out of their hands, and stricken off their heads. In like manner, we find the taste and savour of these pleasures, so fit and agreeable to our humours, that we desire to be entombed in them, and are flat of opinion with Dyonisius the tyrant, that there is not a more beautiful burial, or more glorious monument, than the lap of this foul and deformed strumpet. Who will not judge then, that we are married together, and that we entirely love each other, seeing there can be no separation between us, but by death? and who will not easily be induced to think, that we bear small affection to virtue, considering we are in such love with her mortal enemy: and the wonderful fear we are in, lest we should wax old, and be compelled at the length to become honest men? Good Lord, when shall we arrive at the haven of that perfection, which thou requirest in thy law, seeing we are so slow to hoist up our sails and stand to our tackle, scarcely setting foot into the ship, at such time, as it were more meet, we were arrived in our wished port? so much unnecessary business have we, spending our time in sleeping and snorting, all the whole day together. But I would gladly know, what hours we would spare for the service of our God, and to become virtuous, seeing we are loath to consecrated our old age thereto. 
Excellent similitudes and notable sayings, against the pleasure of youth. Virtus laudatur & alget.  We are unwilling to part with any jot of our infancy, for that (say we) it is a time of innocency: and in the mean while, we are afraid of old age, for no other cause, out of doubt, but that we are very loath to become innocents. And do we not herein verify the saying of Horace, that wisdom though she be praised and commended of every man, yet is she glad to blow her nails, for that no man will take so much pity of her, as to let her come in and warm her by the fire side. It is commonly said, that there are no pleasant and delightsome prisons, which we find to be true by daily experience. For though a man were imprisoned in the goodliest palace of the world, yet would he quickly be weary of his lodging; and yet notwithstanding we found the prison (wherein pleasure keepeth us so straightly enclosed, though it be the most filthy and stinking dungeon that can be imagined) to be so pleasant in our eyes, that we will in no wise come out of it all the days of our lives: there we will needs die and be buried, abandoning the stately palaces of virtue and godliness, where we might live in so great ease, liberty and tranquillity. I would prosecute this matter more at large, were it not that I have discoursed of it already in an other place, and plainly proved by sundry reasons how dangerous a thing pleasure is both to old and young, and therefore how careful every one should be to avoid it: not only old men, but likewise all others, of what age, quality, and condition soever. For which cause, it is not amiss to travel in the plain way of our virtuous elders, and to lay hold, as it were, with both the hands on many years, or any other occasion whatsoever, which may divert and turn us from the paths of ungodliness. The fourth reason, which breedeth in us such a horrible dread and terror of mind, 
8 The last remedy against the fear of old age, isto consider that it bringeth us unto death, which is a passage unto life everlasting.  is this, that it is very near unto death. To refute which reason, we shall not need to stand long, or use many words: which notwithstanding I would do to such as are afraid thereof, not only to diminish the fear, but also to withdraw their affections from the love and liking of all such things as are in these young years, and to repose a great contentation and quietness in a longness of days, which will teach them so many good lessons. For if, after a long and tedious journey wherein we have escaped infinite dangers, and endured all the injuries and checks, which either the time, place, or persons could any way offer us, in approaching our houses, where we hope to rest and repose ourselves, we presently by reason of our exceeding joy forget all our forepast dangers: what thanks shall we give unto old age, which like a prosperous wind doth blow us so directly to the haven of desired happiness, where God hath provided for us, most incomparable joys and pleasures for ever and ever? When as the children of Israel had wandered in the wilderness by the space of forty years through many great and perilous adventures, and arrived at the length at the river of jordan, from whence they might behold that land of peace and rest which God so long before had promised: had they not exceeding cause to rejoice and praise his holy name for so great a mercy? In like manner, I say, that we have great reason to be merry, yea and to make bone fires of mirth and gladness if it were possible, when as we see ourselves old, and that we have but a little way to travel, before we enter into the kingdom of everlasting rest and quietness. 
Proper & fit similitudes.  When as the Mariners arrive in their wished port, they presently shoot off all their ordinance in token of great joy, and gladness of heart, though peradventure they purpose not to make any long stay in that place: How joyful then aught we to be, when as we see ourselves ready to enter into that most beautiful and delightsome habitation, where we are assured, we shall devil for ever with God and his angels in all joy & perfect rest. Whereby was the wicked servant known? was it not by this, as Christ himself teacheth us, when as he said in his heart, My master deferreth his coming, and therefore he would needs eat and drink with the drunkards? If then we are afraid to become old, lest our filthy and abominable pleasures should have an end, and that than our lord and master will not long defer his coming: shall it not be a manifest sign of our naughtiness and disloyalty? and if we be once of the number of these wicked and ungodly servants, of whom he maketh mention, what shall we look for in the end but this, that he will come in a day we know not of, and in an hour when we look not for him, and will cut us off, and give us our portions with the hypocrites, 
A fit comparison.  where shall be weeping and gnashing of teeth. A woman that doth entirely love her husband, and hath wanted his company along time, and the day approacheth when as he promised to return, no question but she is exceeding merry and joyful, and she is not weary with going to the door or window a hundred times in a day, to see if she can espy him coming a far off And on the contrary, if she care not for his return, it is an assured argument of her small love and affection towards him. In like manner, it is an infallible note of our infidelity and disloyalty towards our spouse, when as we fear his coming, and wish with all our hearts he would still keep him far off. The husbandman rejoiceth when as he seethe his harvest to approach, and that his come is ready to be cut down and brought into his barns: and why then should we be afraid of old age, which hasteneth the end of all our labours and sorrows, and procureth the means to enjoy the fruit of that hope, which we have always reposed in our God? we may then conclude, that there are no sufficient reasons, which may persuade us, that this old age deserveth of itself to be blamed, much less to be condemned.  
Let us come to the last of these bodily mischiefs, 
12 He entereth now into the consideration of the remedies against the fere of death. 1. This fear proceedeth of ignorance, which must be amended. judg. 7.16.  and that which we fear most of all other, which is death. Wherein we show the greatest incredulity and ignorance that may be: yea, far more than in any other thing whatsoever we have spoken of heretofore. And first for our ignorance: for what colourable reason can we allege for this our fear? there is a certain kind of dread and terror of mind, wherewith we are suddenly scared and terrified, but we know not wherefore: and such was the fear of the Madianites when as Gideon assailed them with three hundred men, who had nothing in their hands but trumpets and empty pitchers. And likewise that of the Philistims, 
1. San. 14.13.  when as jonathan and his sword-bearer set upon them in their Campe. As also that of the Assyrians in the time of Elizeus, and in the reign of king joram, 
2. King. 7.6.  who being strooken with sudden fear, ran away, leaving behind them their horses, their charets, their tents, & whatsoever they had in their camp. And the Burgonians in the beginning of the reign of Lewis the eleventh, 
Philip Comins in his 1. book. c. 19  being sent to discover the king's troops lying hard by Paris, returned very speedily, supposing the high thistles which they saw, to be men at arms. The fear which we have of death, is very like unto this: for we tremble, but we know not wherefore. If any man should ask us the question, we could make no answer: and if others should take upon them to teach us how to avoid this fear, we cannot conceive it, let him speak never so plainly. We are very like herein to little children, 
A fit comparison to discover this ignorance.  who are scared with a bug beggar, that is, with a fancy: & yet notwithstanding, they are oftentimes so exceedingly terrified herewith, that when we would we can not still them: for that they are not capable of such reasons as we allege to bring them to quietness, and to remove these foolish fancies out of their minds. But if they once come to years and discretion, this fond and foolish conceit will quickly vanish of itself. In like manner, 
2 Incredulity and unbelief maketh us to fear death.  the terror and dread we have of death, proceedeth of nothing, but of our ignorance and want of sound judgement. For if we did once know what death is, and if for the understanding hereof, we would search the scriptures, which is the school of the holy ghost, and then steadfastly believe whatsoever we find there, which is proved unto us by so many sound reasons, than should we easily perceive what a weak foundation this great fear hath, which doth so astonish our minds, whensoever we think of it, or hear it talked of by other men.  
Whensoever death presenteth itself unto us, 
3 The better to drive away this fear from us, we must compare this life with death.  it hath a mask or viso on the face thereof, and we are wonderfully daunted in the beholding so grim and terrible a countenance, and run from it, as from some infernal and hellish monster: but if we would pluck up good hearts, and come near unto it, and pluck of the viso, we shall evidently perceive, that it is a very friend and well willer towards us. For the better manifestation hereof, I will make a brief comparison between that, and this present life, which we love so exceedingly, and are so greatly enamoured of: to the end, that the benefits we receive of each, 
First our conception, and what we are from the beginning thereof.  being compared together, we may the more evidently perceive which is most friendly, and best affectionate to us. Let us begin with our conception, and that time when as we first take life within the bellies of our mothers. We are conceived in sin, that is to say, we are infected, accursed, abominable, wicked, disloyal, ungrateful, treacherous, rebellious, envious, proud, boasters, disobedient to parents, murmurers, impatient, without natural affection, unmerciful, blasphemers, haters, and contemners of God and all goodness. In a word, there is nothing more like to the devil than we are at our first conception, and he is called our father by reason of the great similitude and likeness that is between us. Behold now, our beginning and the life we lead before we are borne. Whereas on the contrary, when we die, we are delivered from this filth and corruption, and washed from all our blackness, and maids as white as snow. We are no longer carnal, but spiritual: 
Our happy estate & condition in heaven opposed against our misery in earth.  there is no more contradiction between God and us, nor any thing that may withdraw our love and affection from him: we feel no more the stings of death and pricks of sin: we are no longer mistrustful of his promises, or disobedient to his laws: we presume no more of our own strength and abilities, nor put any confidence in the help of any creature. And to conclude, there will be no more any occasion of repentance, nor cause, why we should put on sackcloth, and sprinkle our heads with ashes, in token of our humiliation, and hearty sorrow for our sins, but we shallbe replenished with joy and gladness, & be continually praising our good God, who hath vouchsafed us such mercy, as to place us again in our former innocency, and make us like unto his blessed angels. Though there were no other reason but this, were it not sufficient to remove all fear of death from us? but we do so little account of our integrity, righteousness, and perfection in heaven, that we had rather remain in our dregs, then to the end we may please and serve God the better, to come out of that stinking puddle, 
Secondly from our birth in continual misery.  wherein we have taken such pleasure and delight. Next unto our conception, ensueth our birth, which is never a jotte more commodious for us. For being once come into the world, we are borne to misery, which so attendeth on us, that it never leaveth us, until we be brought to our graves. Which we foreseeing as it were, by a natural instinct, maketh us to weep and cry presently as soon as we are come into the world. But death is far more gracious and beneficial unto us: for being not content to end our sorrows, it regenerateth us, if we may so speak, and bringeth us to a perpetual and everlasting happiness. 
Thirdly our actual life.  After our birth, followeth the rest of our days, and the whole course and continuance of our lives, which I pray you, 
Our ignorance  let us a little consider. We live in such ignorance, that we neither know God nor his works, and yet his wisdom, his bounty, his power, his justice, his mercy, is very apparent and continually before our eyes. There is no creature be it never so little, but declareth and showeth them forth daily and hourly: yea the very emmate and fly, and the teats of the nurses which give us suck. Notwithstanding we neither have eyes to see, ears to hear, nor hearts to perceive, much less any tongues to declare such wonderful things. He hath created us, he hath nourished us, he hath defended, he hath clothed, he hath taught & instructed us: he leadeth us in the day by the light of the sun, & in the night by the brightness of the moon, and continually guideth us by his holy spirit: if we fall, he helpeth us up: if we stagger, he holdeth us: if we be sick, he visiteth us, & being recovered, preserveth us: if we wander or go astray, he bringeth us home & keepeth us afterwards in our right way: he saveth us at home and abroad, going and coming, and whethersoever we turn he is ready to meet us, & to accompany us whethersoever we go: & we can not have either servant, kinsman or friend, that can be so necessary about us, 
Our ingratitude.  or so willing to help us. We drive him away & yet he returneth again: we offer him wrong, & he endureth it: we do not regard him, and he is content to wink at it, and in recompense of all his great favours & mercies, we still commit sin and wickedness, and will not acknowledge his great love and affection towards us: 
We neither know God nor ourselves  and as we know not God nor his benefits, so will we needs be ignorant of those imperfections & vices which are in us. We think we are something, & indeed we are nothing: we think we are wise, and yet we are fools: we think we are virtuous, and we are vicious: we are worth nothing, and yet we will compare with God. Behold here, in what marvelous ignorance we live while we are in this world: but when as by death we are entered into the kingdom of heaven, we shall then see God face to face: we shall know the great secrets and mysteries of his divine power: the riches of his graces shall be made manifest unto us, and we shall have liberty to behold them at our pleasure and ease: nothing shall be kept from us that may increase our happiness, or bring contentment to our minds. We shall know likewise, that we are nothing but by his grace, which is all in all, and that by his mercy he hath elected us, and by his goodness called, justified, and glorified us. 
Of the continual travel both of body and mind.  We shall no more rob him of his glory, nor be ambitious and seek for his honour: for we shall know ourselves and him likewise. Furthermore, we live here always with great travel of body & torment of mind: we must build houses to lodge ourselves, & to lay in our cattle which till our grounds: and we must gather the fruit thereof in summer to nourish us in winter. We must walk to keep us in health, eat and drink to make us strong, heat us in winter, and cool us in summer, brush our garments, wipe our shoes, go to the markets and buy our meats, dress them, seethe them, and make our fires, and all this is not the hundredth part of all those mischiefs, toys, and trifles that we are compelled to endure, to provide for the common necessities of this miserable life, 
The difficultiee in our several vocations.  which we so highly esteem of: besides the particular pains that every man is constrained to take in his vocation and state whereto he is called. For some go to the wars, and some to the Court, some travel to fairs and markets, and others to the sea about their merchandise: one is a husbandman, an other a tailor or a shoemaker, another a fourbusher and a succourer of harness and old sword: some are joiners, turners, pointmakers, glovers, painters, apple-mongers and criers of oysters about the streets. And who is able to rehearse all the shifts and devices that men have found out to gain a penny for the maintenance of their lives: and yet do they invent daily more and more to help themselves, and to satisfy their own curious humours. What pains, I pray you, take they about their garments, and making of their apparel after the newest fashion? 
Os curious & foolish trades  What diversities of laces in silkemens' shops, and outlandish devices in merchants ships? What new knacks in attiring of women's heads? what curiousness in their screen ruffs, with their rebaters and supporters: what fineness in their cut-works, networkes, cross clotheses, and a thousand such toys. What sundry sauces have cooks devised to please men's tastes: what pictures, images, forms and fashions upon their baked meats? there is nothing but the folly of man will counterfeit: and it seemeth, that as though God had not appointed them sufficient necessary labour to put them in mind of their sins, they will needs consume their bodies in fruitless travel, which they take in hand to satisfy their own foolish humours. And although the labour of the body in this life be exceeding great, and divided, as it were, into divers kinds as we have already declared, 
Of the infinite cares of the mind.  yet is it nothing if it be compared with those infinite sorrows, vexations, and torments, whereto the mind is continually subject. For besides that the body betaketh itself unto nothing, whereto the mind consenteth and agreeth not, communicating hereby of all the several pains and labours thereof: there are over and beside infinite cares and solicitudes of the mind, which are proper and peculiar unto itself: as the study of the liberal arts: distrust, fear, jealousy, love, hatred, desire, ambition, revenge, pity, envy, compassion and sorrow: and that which is worst of all, the sting and prick of a guilty conscience: and this is one part of that pain and misery that every man, of what estate and condition soever he be, must needs endure in this poor and miserable life: from which not one can be exempted but by death, which releaseth both body and soul of this torment, and bringeth them to a blessed and a peaceable rest. For the one of them is laid in the ground, there to sleep until the resurrection, and the other is ascended up to heaven: where it neither thinketh, heareth, seethe, or feeleth any thing, but that which ministereth comfort and consolaton, and looseth in a moment whatsoever before vexed or tormented it. 
Of sundry diseases.  The other evil and discommodity that accompanieth this life, is the multitude and diversity of diseases, whereto we are subject. We are troubled with fevers, chollickes, gouts, pluresies, ruins, fluxes of the body, apoplexies, the small pox, scurfs and scales. And in a word, there is neither country, estate, city or town, age nor part of man's body, which hath not his particular maladies, and several diseases. God knoweth what a number of Rheubarbs, glisters, purge, let of blood, sweats, and sundry other remedies we must take to prevent these forenamed diseases, and the torment the poor body endureth in taking of so many receipt: and the pains that the physician and servants take about sick persons: the one in prescribing of potions and preservatives against their maladies, the other in watching and attending in the time of their sickness, daily and hourly, at all times and seasons. The fears, the cries, the sorrows and sobs wherewith their friends are in wonderful manner vexed, if they be in any danger: and the great mischiefs that often fall out in noble houses by sudden death. For the avoiding of all which miseries, there is no way but death, which maketh an end of all, by laying our bodies in the earth, and preparing them in a readiness to put on incorruption, and immortality, where neither the air, nor meats, nor drinks, time, nor any thing whatsoever shall make them subject to any more inconveniences.  
Furthermore, we live here continually in broils, 
Of war.  in contentions and wars. There is no country nor kingdom, which is not tossed and troubled with outrageous storms and tempests: kings against kings, and nations against nations, cities against cities, and one against another, the Guelph against the Gibelin, and the Swisser against the Almain, 
Strife.  the French against the English, and the Breton against the Portugal. If there be but two servants in a house, two maids, a cat and a dog, there is ever some brawls and brabblinge, strifes and dissensions. And if we would consider withal the contentions among men about matters of profit, 
Sects.  or the diversities of religions, and the continual heartburning, which Satan, that old murthere of mankind, causeth to arise among men to make all the world in an uproar, and to make a general confusion of all things, the ambition, pride, and immoderate desires of our flesh, which do continually blow the coals and kindle the fire, that it can not go out, we would say it were impossible that there should be any peace here upon the earth: neither in kingdoms by reason of the ambition of Princes: neither among cities because of their strife and emulation, nor among citizens by reason of their covetous minds and greedy desires: nor among servants, by reason of their envy, nor yet among the parts of a man's own body, by reason the one half is flesh and the other spirit. Is it not much better then, that men should quickly die, then live long in this world, considering that our lives are nothing but wars, strifes, dissensions, and debates, as we have already proved: and that on the contrary, death bringeth with it so great rest, peace, and quietness? beside all these, we are subject to a thousand temptations. The devil is on the one side forging and devising of sundry wiles to beguile us, 
Of the manifold temptations of Satan, of the world & our flesh, of prosperity and adversity.  and framing of many engines and snares to entrap us: and being very subtle and his craftes-master, he turneth his coat and transformeth himself into an angel of light, to the end we should not mistrust him, and that thereby he might catch us the more easily. On the other side is the world, wherein we are compelled to devil, which sometime speaketh us fair, and sometime threateneth us, to try and assay if either by fear or hope it may catch us at advantage; and therewithal is united and conjoined our flesh, which never leaveth us, and which by flattering words, pleasant devices, and manifold allurements doth so charm and bewitch us, that we have no power to deny any thing that it demandeth of us. And if it fortune that we be so hard hearted at any time as to deny her requests, she weary presently, and maketh such a pitiful complaint, that we are forced forthwith to altar our purpose. Furthermore, we have friends, honours, riches, pleasure and prosperity on the one side, and enemies, dishonour, contempt, poverty, and adversity on the other side, that devise and practise all means possible to turn us from the fear and obedience we own unto our God. And there is no difference between them, but that the one useth mildness and gentleness, and the other rigour and severity. Seeing then that our lives are subject to so many dangers, and, as it were, assailed on every side, either by furious and cruel enemies, or else by dissembling and flattering friends, who are worst of all, we may and that with great reason conclude that death is far better, which freeth us from all danger, not only of overcoming, but also of attempting and assailing. 
4 He showeth that the pleasures of this life are vain, and therefore the fear we have to lose them is mere vanity.   
Furthermore, we live here continually in marvelous discontentment: and (as Solomon saith) when we have diligently considered whatsoever is under the Sun, we shall find that all is vanity and vexation of mind. I will pass over infinite occasions, which minister nothing but grief and sorrow speaking only of that, which we accounted as a pleasure and delight in this world. I would know of the ambitious, covetous, and voluptuous sort, if honours, riches, and pleasures which they esteem so highly of, can be attained and possessed without great and excessive care? 
Our friends.  we take exceeding comfort of ourfriends, but such as have had great experience, confess that there is much sorrow mingled therewith. 
Our children.  Children likewise do minister occasions of much joy to their parents: but it falleth out oftentimes herein as it doth in offices: that which is purchased with great care and costs us very dear, is all lost in a moment, before we have enjoyed it a year: yea perhaps before we have them. And how should it be possible, but that we should be vexed with other things, seeing that even in those that are very natural and most agreeable unto us, we are oftentimes so highly dispeased and discontented? 
Nourishment  For who is there that is not glutted in time with the best meat that can be provided, or not wearied with the purest wine that is, with lying soft, with sleeping long, 
Pastime.  with hearing of music, with courting, with playing and sporting, with hunting and hawking, 
Exercise both of body and mind.  or in whatsoever else we take pleasure or delight: the liberal arts which do so wonderfully delight us, have their fullness and satiety with them, and are continually accompanied with some sorrows. For (as Solomon saith) where there is much wisdom, there is also much care: and he which getteth knowledge, gaineth grief. 
Virtue itself.  Virtue is not exempted, for he which will live godly in Christ jesus, must suffer persecution. Behold here the pleasures of this life: there is not one of them but is mingled with bitterness, which quickly taketh a way all the sweetness we find, when we first taste them.  
But the pleasures of death are far otherwise, 
5 On the contrary the pleasures which ensue of death, do bring us a perfit quietness. Apoc. 21.4, 5.  for they bring us a perfect delight, and an assured contentation, with a marvelous joy, and comfort to all our senses. God shall wipe away all tears from their eyes, saith Saint john, and there shall be no more death: neither sorrow, neither crying, neither shall there be any more pain: for the first things are passed. And he that sat upon the throne said: Behold, I will make all things new. This may easily be understood of such, as will diligently consider the state of our first parents in their innocency. For if so be that before their fall, they perceived and felt a marvelous quietness and tranquillity of mind, and were free from all fear, distrust, envy, pride, and all other passions whatfoever that might disquiet them: what shall we hope for in heaven, being clothed with the righteousness and purity of Christ jesus, and seeing God face to face even as he is; hearing the sweet and melodious songs of men and angels: tasting, or to speak more truly, filling ourselves with that most pleasant fruit of life everlasting, and smelling the sweet savours, which proceed from the garments of our spouse: and that which is the very height and perfection of all our joy, to lie continually in his lap and embrace him for ever and ever? shall not all this be sufficient to persuade us, that not only our sorrows, but also the remembrance of them are dead and buried with our bodies?  
Moreover, 
6 Assoon as we begin to love God, the world presently hateth us: from which hatred death delivereth us and bringeth us to everlasting joy and felicity.  so long as we live in this world, we are always as strangers and aliens. For after that the grace of God hath once regenerated us, and that by the working of his holy spirit, we have put off all old fashions, or (rather to use the phrase of the Scripture) the old man, to be clothed and appareled with the new, then presently do we begin to be hated and persecuted of the world: our kinsfolks and friends being not only contented to forsake us, but do also conspire and complot with our enemies how to destroy us. The brother, saith Christ, shall deliver the brother to death, and the father the son, and the children shall, rise against their fathers and mothers, and shall 'cause them to be put to death: and ye shall be hated of all men for my name's sake. 
Asimilitude  Behold the courtesy and entertainment that the faithful are to look for in this life. But if they be once dead, they are received & lodged in heaven, not as strangers, but as citizens with the saints & servants of God. They are like unto young scholars, who having spent their time diligently at their books, return from the universities to their friends, and are welcomed home both of father & mother, brother and sister, every one pressing forward with great desire to kiss them, and to make the greatest demonstration of joy and gladness that may be, for their happy return. In like manner, when true Christians departed out of this world, where they are, as it were, at school, to return to their father's house, God himself is the first that biddeth them welcome, & willeth them to enter into the joy of their Lord and father. jesus Christ is the next which taketh and leadeth them into the palace of the King, and saith, Come ye blessed of my Father, possess the kingdom prepared for you from the beginning of the world. The come the Angels, who carry them like Lazarus into Abraham's bosom, to rejoice for ever with them, and with the other holy fathers. And in a word, we may easily conjecture what great joy there is in heaven, at their entrance into such blessedness, seeing they rejoice at the conversion of every sinner here in earth: and both heaven and whatsoever is under the cope thereof, do honour and reverence them as the children and sons of God.  
The Church may very fitly becompared unto some great and noble princess, 
7 The unspeakable joy which the children of God have after they be once dead, should abolish all fear of death.  who leaving her country and acquaintance where she hath long inhabited, and been very much conversant, goeth to seek the King her husband, who keepeth his Court in his own kingdom a far off, assoon as she entereth within the territories and dominions of her lord, all the towns wheresoever she pass, receive her with eloquent orations, honourable and rich presents, great and sumptuous feasts, and very joyful acclamations: and there is not so little or poor a village, but is very forward in making of some external show of in ward joy and gladness for her coming. In like manner, when as the children of God are after their death lifted up into heaven, and that they have laid away their mourning attire, which made them to be unknown and reputed as poor strangers and pilgrims so long as they lived here, than every creature beginneth to honour them, and to bend and bow before them, by reason of that great alliance which they have, and that honourable place whereto they have attained: and in lieu of that, that in this world they were made the wonder & gazing stock of every one, both of men & angels, & accounted fools, weak and vile, yea, and the very offscouring of all things, they being once exalted and lifted up above the heavens, with their head Christ jesus, shallbe acknowledged of all creatures, for kings, lords, and judges of the whole world. Those who have despised and disgraced them in this life, shallbe troubled with an horrible and dreadful fear, 
Wisd. 5.3.  when as they shall see them, contrary to their expectation, to be saved and delivered: then shall they change their opinions, and sigh for grief of mind, & say within themselves, these are they whom we sometime had in derision, and in a parable of reproach. We fools thought their lives madness, & their ends without honour. How are they counted among the children of God, & their portions are among the saints?  
We live also here under the tyranny of the devil, sin, death, and the world: 
8 Death delivereth us from most horrible tyranny & placeth us under the most happy government that may be, and therefore we need not fear it.  for though we be franchised, & delivered by the death of jesus Christ, yet not withstanding we do not fully enjoy this liberty, neither are we so absolutely delivered from the power of those tyrants afore named, but that they will be still troubling and disquieting us, so long as we live here below, within their kingdoms & dominions. But after that we be once departed from hence, than we have no more cause to fear or to care for any thing, being assured, that we shall live under the most merciful, mild, gentle, pitiful, just, & reasonable government that may be. All which being considered, I would feign know what reason we can allege, why we should fear death, or desire to live any longer in this world. And which of these I pray you are the wisest in their wishes and desires, either S. Paul, David, & Elias, who desired to die: or we who are so desirous to live? for if that which one of them saith be true, that it is best of all to be loosed, 
Phil. 1.23.  & to be with Christ jesus: it must follow of necessity, that it is loss and detriment to the faithful, & such as are God's children still to live in this world: and so it is out of doubt. For so the promises of God, which are so ample and exceeding great, could not be accomplished; we could not attain the end of our hope, nor enjoy the benefits of Christ jesus, and the inheritance which he hath purchased for us by his death and passion, 
9 Death delivereth us from infinite evils, & pusteth us in possession of unspeakable pleasures.  which is the effectual means to bring us to the full fruition and possession of all joy and comfort whatsoever.  
While we live here, we are absent from God, as Saint Paul speaketh, for we walk by faith and not by sight: and assoon as we are dead, we are absent from the body, and present with God himself: we are grieved, and we sorrow under the burden of our sins, temptations & miseries, which so long as we are here, do as it were, overwhelm us, & press us down: & assoon as we are dead, we are delivered & freed from this so unspeakable a weight, & we become light and merry hearted. We live here in weeping & mourning all the days of our lives: & assoon as we are dead, we rejoice and sing praises with a cheerful countenance unto our God for ever & ever. We live here to perish in the wilderness, & to converse among savage and wild beasts, in the midst of a thousand dangers, which do environ us of all sides: and we departed from hence to live in paradise with our friends in all security and abundance: this life putteth us into prison, and death delivereth us from thence. While we live here, we endure frost and cold, storms and tempests: and assoon as we are dead we presently perceive the pleasant spring time, which bringeth us more joy & comfort, than all the other hard seasons brought us sorrow and vexation. We live here like subjects, and by death we are made kings. We live here with barbarous, cruel, malicious, proud, covetous, and contentious infidels, which do exceedingly offend us, and we are wonderfully offensive unto them: and whensoever we die, we are assured to be in the company of holy, just, pitiful, mild, merciful, and peaceable souls, which are clean and pure in heart, to whom we do great pleasure, and of whom we receive infinite joy, comfort, and commodity. We are mortal so long as we are in the world, and we live in continual dread and fear of death: but we are no sooner out of this world, but we are immortal, and assured of everlasting life.  
If all this be true, is it not a very strange thing, 
10 The fear of death proceedeth of infidelity, & therefore it aught to be rejected.  that we can not be brought to believe it: or if we do believe it, we are so slenderly persuaded of the truth, that it is not sufficient to take from us the fear of this death, which is so happy and blessed a thing, nor the sorrow for this life, which breedeth in us such immeasurable sorrow and torment? And it is marvelous to consider, that we desire so earnestly to live at ease, and without care: and yet we seek by all means possible to avoid death, which is the only way to accomplish our desires. Such as are merrily disposed and pleasant companions, will often say, that God favoureth a man when as he taketh away his wife, especially if she be evil and of bad condition. Which if it be true, I may safely say, that God bestoweth a marvelous grace upon us, and doth us the greatest pleasure that is, when as by death he delivereth us from our flesh, which is the most treacherous and disloyal wife that can be: and which doth so torment the poor mind, with whom she is married, that she vexeth and disquieteth her silly husband with the greatest and most intolerable grief that may be.  
But some man may answer and say, though for the reasons already alleged the natural death may seem to be tolerable, 
Me entereth into the consideration of violent deaths and showeth the remedies against the fear of them. 1. Against punishments ordained by common laws. Rom. 13.3.  yet such deaths as are violent and sudden, as those are which the martyrs, and malefactors endure, are most horrible and fearful. As concerning those punishments which are inflicted by the magistrate for the maintenance of peace and quietness in the commonwealth, and the preservation of a well, and it is state and government, we may avoid them if we will, and it is our fault if we have any cause to fear them. For as Saint Paul saith, Princes are not to be feared for good works, but for evil. Will't thou then be without fear of the power? do well, so shalt thou have praise of the same. For he is the minister of God for thy wealth: but if thou do evil, fear: for he beareth not the sword for nought. For he is the minister of God to take vengeance on him that doth evil. It is very apparent then, that if we will live orderly and obediently under our kings and princes, and be contented to be ruled by their laws, we may easily be freed from that fear which thieves, pirates, murderers, and such like malefactors have of justice and good orders. 
2 Remedies against the fear of martyrdom. 1. First it is honourable. Chap. 1.29.  As concerning martyrdom, we aught not only not to be afraid of it, but also earnestly to desire it, whensoever it shall please God to bestow upon us such great grace and favour, as to appoint us so honourable a death, as to suffer for the testimony and confession of the truth. Saint Paul writing to the Philippians saith, that unto them it was given for Christ, that not only they should believe in him, but also that they should suffer for his sake: To declare unto them, and likewise to us, that the greatest grace and favour that we can receive in this world, is, that after we have once believed in him for our salvation, we should die for his glory. 
Act. 5.41.  The Apostles (as Saint Luke reporteth) when as they had been beaten and scourged, departed from the Council, and rejoiced, 
Gal. 6.14.  that they had been accounted worthy to suffer rebuke for the name of Christ jesus. And S. Paul saith, 
Gal. 6.14.  God forbidden that I should rejoice, but in the cross of our Lord jesus Christ, whereby the world is crucified unto me, and I unto the world. The Ecclesiastical story maketh mention of a certain woman, 
Socrat. book 4. chap. 14.  who understanding that the Emperor's lieutenant had made proclamation in the city of Edessa, that all the Christians should meet at a place appointed; resolved with herself to be there among them also: though that she was certainly informed that they should be all killed and spoiled. The day prefixed for this bloody execution being come, as she hastened to the place of the assembly with her little child in her arms, meeting with the Lieutenant by the way, who demanded of her whither she went so fast, and whether she knew that all those that were there should be slain or no? yes truly that I do, (quoth she) and that maketh me make such haste, to the end that I may be one of the first that shall die.  
Eusebius reporteth that Origen being a little child, 
In his sixth book of his histories, chap. 2.  and understanding that his father, who was in prison for the profession of Christ jesus, was somewhat hindered from going on cheerfully in that course he had begun, for the love he bore him & his mother, wrote a letter unto him, wherein he did humbly beseech him, that he would not fear to go on forward in his profession, and not desist for any affection he bore unto him or his mother, but that he should continued unto the end. For as touching themselves, they were persuaded there could be no greater happiness, then to die for the honour of him, who had suffered for their salvation. Yea, and Origen himself the same day that his father died, would needs have been at the place of execution, to have been martyred with him; had not his mother hid away his clotheses in the night, that thereby she might the better keep him within doors all the day following. And he further reporteth, that all the Christians of his time were as desirous of Martyrdom, as the worldlings were of their pleasures and delights. And whensoever they were required to give an account of their faith, or to dye for their profession, they strove and contended as much or more, who should be in the first ranks, as it were, as our soldiers do, when as there is any battle or set fight appointed. 
In his Ecclesiastical history.  Nicephorus maketh mention of a good old father named Macarius, who being in prison for the truth, and loaden with strong bolts upon his legs, and manacles about his hands, (as it is always the manner to handle thieves and murderers more mildly than the members of Christ jesus) and by reason of his long imprisonment and unmerciful usage, being almost quite consumed and ready to give over the Ghost, some of his friends that came to visit him, demanded of him if he would have his bolts taken off after he was dead: to whom he answered, that he would in no wise they should do so; for that those were the ornaments he desired to be buried in. 
In his homily of the 40. Martyrs.  Saint Basil also hath written a very memorable and worthy story, which I will briefly recite. A certain tyrant, who was at that present governor of Cappadocia, to prove whether he could make the Christians abjure their religion or not, commanded that they should be set stark-naked in a very extreme cold night, in the midst of the market place of Caesarea, and a great fire to be made within some hundred paces of them, whereat it should be lawful for such to warm them, as would renounce their faith and forsake Christ jesus: notwithstanding every one of them did valiantly and constantly endure all the torments of this new devised punishment, except one, who being more delicate and thender then his fellows, went to warm him at the fire thereby to save his life: which when the executioner perceived, being in a marvelous rage, and admiring the constancy of the others, ran incontinently and took the place of this naked and poor Apostata, crying out that he was become a Christian, and humbly thanked God that he had vouchsafed to allow him a place among his witnesses. By these & sundry other examples we may easily guess, in what estimation Martyrdom was among those of old time. It is not then to be feared but to be desired, and we may accounted ourselves most happy, if it please God to call us unto it.  
But some will say, will not Christ jesus have us take heed of men? Do not the Scripture reach us to this end, that they are Wolves, Loyons, Bulls, Serpents, and mad dogs? 
2 Tyrant's have no power of themselves, considering their infirmities declared by many places of Scripture.  that their throat is an open sepulchre? that deciete is in their tongues? that the poison of Asps is under their lips? that their mouths are full of cursing? that their feet are swift to shed blood? that they have not known the way of peace? that thefeare ofGod is not before their eyes? and many such like speeches uttered by the Spirit of God, to forewarn us of their malice and cruelty, to the end we should avoid them. Whereto I agreed and I must needs confess, that there is nothing in this world (the devil excepted) that is more treacherous, malicious or dangerous, than men. But the better to comfort us against their malice, we must consider on the other side their infirmities and weakness, and that they have no such power to execute their wicked purposes, 
Esay 2.22.  as they have will and desire to device and effect them. The Prophet Esay, 
Esay 2.22.  the better to show their frailty, and that we have no cause (all things being considered) either to fear or trust them: saith, Cease you from the man, whose breath is in his nostrils: for wherein is he to be esteemed? There is nothing more certain, then that which the Prophet speaketh in this place, touching the lives of the bravest and gallantest men in the earth, who are so frail, that if their breath be stopped but a quarter of an hour, they are stifled and strangled forthwith: and notwithstanding, like superbious and proud tyrants, they never enter into the consideration hereof, that thereby they may abate their pride and pluck down their stomachs: neither do we consider of it as we should do; if we did, it would be a very effectual means to moderate thatfeare, which we have by reason of their threats and menacing speeches. If a Captain or soldier that marcheth in the field, should be afraid of every crack, or of the smoke of every chimney, or of the pricks of every bush, or of the bees that are gathering honey among the sweet & pleasant flowers, the clattering of the armour or weapons, the shaking of the swords and neighing of horses, should he be accounted courageous & valiant? no surely, neither yet shall we be reputed hardy, if we tremble so exceedingly at the grim countenances & braving speeches of cruel tyrants? For what are they, 
Psal. 1.2.37.118.129.  but as we have before described them? David compareth them to dùst, to powder, to stubble, to smoke, to thorns, and an earthen pot. What shall we say then of all the counsels, enterprises, complots, and conspiracies, which tyrants and their complices device against Christ jesus, his truth, his Church, and all his members: all are follies and vanities, as David showeth in the beginning of the 2. Psalm. We may then well perceive hereby, that there is no such reason why we should fear their persecutions, or any thing else that man, which is a worm of the earth, can device for the extirpation of God's truth and religion.  
Now as all their fury and madness aught not to astonish us, 
3 The consideration of the power of God, aught to abolish the fear of persecutions.  considering the small power and ability they have to hurt us, if it be not given them from above: So likewise this is a very strong and forcible argument to comfort us, that we are protected and environed on all sides with the favour and power of the Almighty God, who is able to defend and keep us from all peril and danger whatsoever. And this was all the reason that he alleged unto the Prophet jeremy, 
jerem. 1.8.  when as he sent him unto the Kings of juda, and unto the Princes and high Priests, to denounce unto them the judgementes of God, and the miseries that were prepared for them. Be not afraid of their faces, for I am with thee to deliver thee, saith the Lord. And in another place, Gird up thy loins and stand up, to the end thou mayest tell them all the things that I command thee. Be not afraid of them, jest peradventure I cast thee down before them. Behold, I have made thee this day as a defensed City, as a pillar of iron, and a wall of brass upon the earth against the Kings of juda, and the Princes thereof, against the high Priests, and all the people of the earth. They shall fight against thee, but they shall not overcome thee: for I will be with thee to deliver thee, saith the Lord He was also the buckler and the fortress of David in all his trouble. And he that will know in what security he accounted himself, being in the protection of the Almighty, let him read the 3.23.46.91.121.125. Psalms. and likewise the 18. Psalm, wherein after he had magnified and extolled the power and puissance of God, that had defended him from all his enemies: In the end he concludeth in this manner. Let the Lord live, and blessed be my strength, and the God of my salvation be exalted. It is God that giveth me power to avenge me, and subdueth the people under me. OH my deliverer from mine enemies: even thou hast set me up from them that rose against me: thou hast delivered me from the cruel man. Therefore will I praise thee, OH Lord, among the nations, and will sing unto thy name. Great deliverance giveth he unto his King, and showeth mercy unto his anointed, even to David and to his seed for ever. Is it possible to make a more goodly description than this, as well of the power and might, wherewith God preserveth his children from temptation, and the care he hath to keep them in all their perils and dangers; as also of his favour and love, which maketh him to destroy and overthrow all their enemies? Having then the word and promises of our God, having faith and an assured confidence in his grace and favour, having his holy Spirit, his presence, his might, his power, and in a word, the Angels to attend on us, yea and all the powers of heaven, as the children of Israel had, to guard us, and to fight for us against the Canaanites, and as Theodosius had in that cruel and bloody war against the Tyrant Maximus: Shall we be afraid of any earthly creature, being thus armed at all points, and being covered all over with such complete harness?  
Furthermore if we be armed with patience which is the best defence, and (as it were) the peculiar weapon of Christians, 
4 Patience and constancy surmounteth the fear of persecutions.  we need not doubt but we shall be invincible, if we will pluck up good hearts and seek to defend ourselves: and we shall be sure to conquer our enemies, if we will endeavour once to assail them. The weapons of our war, as Saint Paul saith, are not carnal, 
2. Cor. 10.4.  but mighty through God to cast down every strong hold: wherewith we overthrow imaginations, and every thing that is exalted against the knowledge of God, and bringing every thought into captivity under the obedience of Christ. 
Dan. 2.44.  And this is that which Daniel foretold, speaking unto Nabuchadnezzar of the kingdom of the Son of God, which should succeed the four Monarchies, whereof he had made mention before. In the days of these Kings (saith he) shall the God of heaven set up a kingdom, which shall never be destroyed: and this kingdom shall not be given to another people: but it shall break and destroy all these kingdoms, and it shall stand for ever. Christ jesus seeing the Scribes and Pharisees so maliciously bend against him and against his disciples, 
Matt. 25.42.  and that they had conspired and sworn his death; said unto them, Have you not read, that the stone which the builders refused, is become the head of the corner? This is the Lords doing, and it is marvelous in our eyes. Therefore I say unto you, that the kingdom of God shall be taken from you, and given to a people that shall bring forth the fruits thereof. And whosoever shall fall on this stone, he shallbe broken: but on whomsoever it shall fall, it will grinned him to powder. In which words he doth admonish them, that all their enterprises were in vain, and that in the end they should turn to their own shame and confusion: as it hath always happened unto Tyrants, who have persecuted Christ jesus and his Church. What gained Pharaoh in opposing himself against Moses, and endeavouring to keep the children of Israel still in captivity and slavery, contrary to the will and ordinance of God who purposed to deliver them: Or the Canaanites and the other seven nations against josua & the whole army of Israel: Or Saul against David, though he omitted nothing that could any ways be devised to take him and kill him, and that this poor man had nothing to defend him, nor any place to hide him in, neither in woods nor mountains, or any other place to fly unto; notwithstanding because God was his aid, and that he was shielded by his favour and protection; his enemy, who continually hated him and persecuted him from place to place with extreme fury and rage, could never hurt or endamage him by any manner of ways? 
The first & second book of the Kings. The Acts of the Apostles.  Wherein did Achab and jezabel prevail against Elias: or the Kings of Israel and of Syria against Elisha: or Herode and the high Priests against the Apostles: or Constance the Emperor against Athanasius? all which were as little flies or gnats in comparison of Elephants, and yet notwithstanding they ever had the victory. And it hath always been found very true, that in all the Church-warres and conflicts, the faith of th' righteous hath always been of more force, than the sword of the ungodly: and with their patience they have continually overthrown the fury and rage of their enemies. It was commonly said sometime, that the Lacedæmonians ruled all Greece with a white wand: which may be more fitly said of the Church of God. For although even from the beginning of the world, it hath not only wrestled against flesh and blood; 
Ephes. 6.12.  but also (as Saint Paul saith) against principalities, against powers, and against the worldly governors, the Princes of the darkness of this world, against spiritual wickednesses, which are in the high places: and for the defence of themselves, and the avoiding of all their malicious attempts, they had nothing but their trust and confidence in God, which their enemies scorned and contemned. And yet have they continually so valiantly behaved themselves, that they could never be overthrown, but have in the end remained conquerors: 
1. Cor. 1.25.  verifying that which the same Apostle saith, that the foolishness of God is wiser than men; and the weakness of God is stronger than men.  
But what can there be imagined, 
5 Neither the number nor the power of persecutors should make us afraid of their persecutions. Chap. 6.  that should so terrify and scare us in the time of persecution? Is it the number or power of our enemies that doth so daunt and astonish us? There is a most excellent story for this purpose in the second book of the Kings, whereas it is said, that Elesha being in Dothan with his servant, the King of Syria sent thither horses and charets, and a mighty host to compass the City and to take him; and when the servant of the man of God arose early in the morning to go out, he espied a great army which compassed the City, and he was wonderfully afraid, and said unto the Prophet, Alas, my master, how shall we do? And he answered, Fear not, for they that be with us are more than they that be with them. Than Elisha prayed, & said, Lord, I beseech thee, open his eyes that he may see. And the Lord opened the eyes of the servant, & he looked, & behold, the mountain was full of horses & charets of fire round about Elisha. It is not then the multitude of enemies that should make us afraid, seeing as it appeareth by this history, we have many more friends to succour and defend us, than enemies to hurt us? neither need we to fear their power and might, unless we will confess that the devil and men are stronger to hurt us, than God and his Angels are to deliver us.  
We are afraid jest they should hurt us, & yet we know they can not do any harm to our sheep, or oxen, or any thing else that we have, 
6 The want of ability & power in our enemies to do harm, aught to diminish our fear.  unless it pleaseth God to suffer them and to give them licence. We are afraid lest they should take away our lives, and yet we know, that they can not so much as pluck one hair from our heads, but by the permission and sufferance of him, who hath taken a just reckoning of them. We fear lest they should cast us down headlong, and clean destroy us: and yet they can not do so much as touch us, which is a very small matter, nor make us so much as trip against a stone to stumble or fall. OH how slenderly we consider the estate and condition of those, with whom we have to do. For if we would advisedly ponder how feeble and weak they are, yea and so frail, that God is able to overthrew them with a fillippe of his finger: or seeing that they are mortal, they are not the lords, but the servants and slaves of death, over which they have no more power than they have over their own lives, we would never be afraid lest they should hurt us, for that we would be assuredly persuaded, that if they went about to do us any harm, the mischief they intend, would light upon their own pates. For if at such time as we are so timorous, we would remember that we are the children of God, and under his protection, that we are of the sheepfold of Christ jesus, & that we can not be taken out of his hands, being defended and guarded with infinite legions of Angels, which are ready to fight for us, and keep us wheresoever we are, or whithersoever we go: that we are Kings and Priests, and as holy and sanctified things unto God, which other creatures can not touch without sacrilege and incurring his wrathful displeasure: as also that we have his word, that we shall never perish, and that our reins (as S. Paul speaketh) are girded with verity, 
Ephes. 6.14.  and armed with the breastplate of righteousness: that we have the shield of faith, the helmet of salvation, and the sword of the spirit, which are armours of far better proof than ever were those of Achilles; If I say we would remember all these, as often as our enemies do threaten to hurt us, were it not a shame for us, and shall we not condemn ourselves for stark cowards, if being thus provided, and having such advantage over them, we will notwithstanding run away, and that in the sight of our Captain, who is continually in the forefront, and in the hottest of the skirmish, encouraging us to strike valiantly, both by his words and example; and is the beholder not only of his faithful servants, which fight courageously, to remunerate and reward them for their noble valour, but also of such as are fainthearted and white liuered soldiers, for to casse them and put them forth of his bands.  
Though we have no other aid, but the word of God, 
7 The word of God is our strength, why are we then afraid?  is it not sufficient to defend us against all violence and invasion what so ever? I would feign know, if the devil, man, and all other creatures what so ever, had conspired to overthrow the heavens, and to pluck up, as it were, the earth by the roots; whether they were able to bring it to pass, or no? The time which weareth and consumeth all things, neither yet the continual use, nor the motion which is the most quick and violent, that can be imagined, could ever hurt or impair them, for the space of 5590. years: ever since which time they have been created. Neither are they any one jot altered from their first form and fashion, which God hath given them. And yet notwithstanding there is nothing that doth preserve and keep them, but only his word, by virtue of which, they were created in the beginning. Having then this sacred and divine word, which is more durable than the heavens, and having it not only with us, 
1. Epist. chap. 5.4.  but also in us, and in our hearts (as S. john saith) by faith and trust which we repose in him: what cause have we to fear any danger, though men rage and storm never so much against Christ jesus and his members?  
But this is not all. For besides the word of God, 
8 Faith and prayer sufficient to resist this fear. Notable examples alleged for proofs. See Exod. Ios. judg. King. and especially the 11. Chap. to the Hebr.  as we have all ready said, we have also faith and prayers, which are of no small force against the malicious deseignes of our enemies. The Amalekites were overcome of Moses by this means: and so likewise Goliath of David: the Midianites of Godeon: the Philistims of jonathan: and the Assyrians of Ezechias. And what force is there that is able to resist faith and prayer? By faith the children of Israel passed through the red sea, and the river of Iorden, and the waters fled back, as though they had been afraid, and the mountains shaked and trembled at their coming. By faith the walls of jerico fell down, after that they had been compassed seven days; and in a moment were quite razed at the blowing of the trumpets, which had as great force at that present, as all the double cannons in the world can have. By faith the children of God have subdued kingdoms, wrought righteousness, obtained the promises, stopped the mouths of lions, quenched the violence of fire, escaped the edge of the sword, of weak were made strong, waxed valiant in battle, turned to flight the armies of the aliens, the women received their dead raised to life: other also were racked, and would not be delivered, that they might receive a better resurrection. We may see by these examples, the great force of faith, and of the prayers of the children of God, when so ever they are in any necessity. For being armed with such weapons, they are not only able to fight against men, but even against death itself. Why then are we afraid of every blast that cometh from their mouths, and so astonished, as though the thunder itself were ready to fall upon our heads?  
And why do we not remember, 
9 Our lives are in the hands of God, who will preserve them in despite of all tyrants, and that oftentimes with their own destruction.  that not only the hairs of our heads are numbered, but also our days and years, yea, and the minutes of our lives are counted: and that so exactly, that as we can not add one jot to the prolonging of our time, so can not the cruelest tyrant that is, cut off any thing to make it any whit the shorter? And even as we see in the seasons of the year, that from the beginning unto the ending, they are appointed of God; and that in such sort, that all the men in the world, though they should employ all their whole force, counsels, and endeavours to the contrary, were not able to altar them: In like manner may we be assured, that our lives are so limited and bounded by God, that neither King nor Prince, power, nor potentate, can any manner of ways shorten or prolong them: yea and that which may wonderfully comfort us, so often as we remember it, that GOD doth oftentimes prolong our days by the means of wicked tyrants, which would cut them off. And this may notably appear in the example of Moses, 
1 Moses.  who, being cast out among the men children of Israel, by the commandment of Pharaoh; was saved by his daughter, and brought up by her to succeed him in the kingdom of Egypt. What plainer and more evident demonstration can we have of the providence of God; and that the hearts of Princes are in his hands, and that he can mollify or harden them, turn them and bend them which way so ever it pleaseth him? Nabuchadnezzar, 
2 The three young men.  who in the beginning was so furious and so raging against the three young men, of whom Daniel maketh mention, that all his tormentors and executioners could not make a fire hot enough, and to his liking for to burn them: neither yet were quick and ready enough to east them into the hot burning furnace, was the first that spoke of their deliverance, and that hurnbled himself before the LORD to praise him, and to acknowledge his power and might, which a little before he had so arrogantly disdained and blasphemed. And this was the occasion that these young men become more famous, and were brought unto the knowledge and acquaintance of the King, who afterwards advanced them in the kingdom of Babylon, contrary to the expectation of their enemies, and such as had accused them before with purpose to destroy them. 
3 Daniel.  The like happened to Daniel in the reign of King Darius. For the evil that his adversaries intended against him, in the end fell upon their own heads; and all the complots and projects they had laid and devised, served to no other end, but to make this servant of GOD better known, and his virtue and constancy to be the more honoured and reverenced, bringing him into the grace and favour of the King, to make him in far greater reputation, than ever he was in Babylon. Men may then have malicious minds, and they may, as they daily do, threaten the Church: seeing they have no power to execute their tyranny, unless it pleaseth GOD to give them leave, and that the effect of all their counsels doth depend of his divine providence, which guideth and ruleth all to the profit and commodity of his children, we have no greater occasion to fear them, than we have to hope and expect for some good at their hands. The confidence which we repose in them is always vain, for that they neither can nor will do any good. And the fear we have of them is very foolish, for that they cannot hurt us, what will and desire so ever they have thereto.  
We believe and confess all this, when so ever we hear it spoken of. 
10 We must needs condemn ourselves of cowardelines, seeing so many reasons and examples will not encourage us.  And oftentimes while we have these considerations in our hearts, we imagine that though all the world should assail us, yet we would be invincible. And for all this, as soon as we hear any noise or bruit, though it be a false alarm, our courage presently faileth us. We are like unto the hare, whom, as the tale goeth, the fox reproving on a certain time for his great cowardice, saying, that considering he had such harness, such strength, and agility of body, he might fight with the fiercest and cruelest beasts of the world; and therefore his friends wondered that he should be so fearful and timorous, running away at the barking of every little dog: whereto the hare answered, that he could not deny but that which he spoke was true, and that oftentimes, when he considered so much with himself, he was fully resolved to fight with the dogs, and resolutely to withstand them: but yet he had found by experience, that his heart would not serve him: for as soon as he heard the hounds in the woods, he presently forgot all his strength, and remembered nothing but running away. This may be excusable in a hare, which is but a poor beast: but in a Christian, who aught always to remember the word of God, who should meditate day and night in his law, and have it continually before his eyes: and furthermore who hath the Holy Ghost as a sealed writing, which doth continually suggerate and teach him what so ever is necessary to comfort him: it is a marvelous shame and infamy to be so fearful without cause, and to forget that help and strength in his need, 
11 The fear of the judgements of God upon whose faithful promisewe aught to lean, should chase away all fear of the rage of our enemies.  which is most available against all power and puissance what soever.  
But I pray you, let us consider our folly yet a little more. What is it that we are afraid of? that mortal men, who have no power of themselves, should beaten us and whip us for speaking and defending the truth; and in the mean while, we never remember, that for concealing and dissembling of it, God threateneth to kill us, who hath power and ability to cast both body and soul into hell. If I should ask this question, whether the King or some petty gentleman were most to be feared, every man could answer me very readily. But demanding the same thing, as touching God and man, every one is whist, and saith not a word. OH Lord, how sottish we are! Do we not know what to love, or what to hate? what to follow, or what to fly? what to hope for, or what to fear? Let us further consider what injury we offer unto God; which is far greater than that which should be offered unto a captain, who hath the keeping of some frontier town, of whose fidelity we doubt not, neither that he will deliver it to the enemy. For if we would doubt of the truth of any such man, there were always sufficient reason why we might do so, considering that naturally we are not only liars, treacherous, variable, and inconstant, but also covetous: and therefore subject to be easily corrupted. Which can not possibly agreed with the nature of our God. Whereupon it followeth, that they blaspheme him, and offer him unspeakable injury, that will call his truth into question, fearing lest he should break his word, or that contrary to his promise, he would deliver his children into the hands of their enemies.  
But some will answer, and say, 
12 Seeing we must needs die, martyrdom is most honourable, and nothing more glorious then to die in the time of persecution.  do we not know that Christians have been banished, imprisoned, whipped, and scourged, and the most of them most cruelly executed? Which I confesle to be true, and that it is appointed by the ordinance of God, that before we can be glorified with Christ jesus, we must suffer in the world with him. But what? In flying of persecution, do we avoid death, or if we do fly from death, doth it not follow us? and if it doth hunt after us, can we hide ourselves so cunningly, that it shall not find us? If then we must needs die; is it not much better that we should end our lives honourably in the wars, then cowardly in our beds? Let us consider a little the great love that God showeth us. If he would he might make us die as dishonourably, as those, that were drowned in the universal flood, or consume us, as he did the Sodomites, or 'cause the earth to swallow us up, as it did Corah, Dathan, and Abiram, or make louse to eat us, as he did Herod: he might justly do it, and our sins have infinitely deserved it. But having respect unto his only mercy, according unto his wont manner, as he hath covered the loathe somnes of our sins, with the righteousness of his Son Christ: so likewise hath he vouchsafed to hide the indignity and shame of our deserved death, causing it to be written upon our tombs, and in the histories, that we are slain for his word, and for the witness of Christ jesus, which is such an honour, as all the sufferings in the world do not deserve.  
S. Augustine comparing in one of his epistles, 
13 The excellency of the truth of God and dignity of his Church is such, as we aught to defend them, even with the loss of our lives.  Christian verity to Helein, saith one thing that is well worthy to be often remembered, and that is; that the one of them is far more beautiful, than the other. And if then there were a hundred thousand Greeks', that exposed themselves to all dangers, in defence of the honour and beauty of Helein: What shall Christians do for the eternal word of God, upon the confession and knowledge whereof, their life and happiness doth wholly depend? Moreover it hath been always esteemed and commended for a very honourable thing, in all magnanimous minds, to die for their countries: how precious then is the death which we suffer for the building of the Church of God: and how profitable unto us is that blood, which we spill to water the roores thereof, to the end that the young plants and nurseries which are there, may fructify and grow the better?  
But do we give our lives for nothing? 
4 The great reward we have of God for a small gift.  Truly we have great occasion to pray heartily that we may exchange this worn and torn life, for an immortality, which is made of such durable and excellent stuff, that shall never be consumed nor worn out. Do we lose much, if we leave an old and stinking prison (for what else are these earthly bodies) to gain an everlasting habitation in the heavens? If we should not excuse this exchange with the magnificence and exceeding bounty of our God, he might be thought to be but an evil husband, to give away so much, and receive so little? We have nothing then to say for ourselves, why we should not (following the example of Saint Paul) run with patience the race that is set before us, 
Hebr. 12.2.  looking unto jesus the author and finisher of our faith, who for the joy that was set before him, endured the cross, and despised not the shame, and is set at the right hand of the throne of God. 
jam. 4.7.  Let us resist the devil, as Saint james saith, and he will fly from us. For he is of the nature of the crocodile, that is very fierce in pursuing of such as run from him, and a stark coward to those that pursue him.  
If men of war be in any strong and well defenced cities, 
15 Those that are in the Church of God, are invincible.  they scorn and mock those that come to besiege them: what shall we do then being in jerusalem, that is to say, the Church, which is the best walled, the best provided, and the most carefully guarded of all others? for he that keepeth it, sleepeth neither day nor night. If of old time those soldiers that were under the leading of Alcibiades, were accounted invincible; what shall we think of those that are under the conduct of Christ jesus? The Martyrs of our Lord and Saviour (saith Cyprian) may be slain, but they cannot be overcome but are invincible: for that they are not afraid, nor terrified with death. Let us say then of the tyrants and persecutors of God's children, as Socrates said of Anytus and Melytus, that they may kill us some time, if God will give them leave, but they shall never be able to hurt us.  
Contrariwise, 
16 The Church of God is purified, amended, and repaired by afflictions.  there is nothing that doth more profit the faithful, either for the mortifying of vice that is in them, and to exercise them in all kind of virtue, than afflictions, and that continual war which they have with Satan and his ministers. We are like unto incense, which never smelleth well, unless it be cast into the fire: or to metals, which are never well purified before they have been in the furnace: or to wheat, which is never clean, before it be well threshed and fanned: and to be short, there is nothing according to the word of God that doth more increase and strengthen our faith, than crosses and afflictions. There is no question, but that he which shall read the histories of all times, shall easily see, that the Church of God ever flourished more in adversity, then in prosperity. Having then hitherto declared, 
A conclusion of what so ever hath been spoken against the fear of persecutions.  that we aught neither to fear nor flee martyrdom, considering the care which God hath over us, and the weakness and imbecility of our enemies to hurt us, and the force which we have to resist them, and that great blessing & happiness which we may look for in the kingdom of heaven, if we suffer tribulations here upon earth for righteousness sake, and the defence of the truth: we may conclude, that according unto the example of the Lacedæmonians, all this great army of the whole universal Church, aught to be divided into three bands: whereof the first, which is the old fathers reigning now in heaven with Christ, may say: we have been valiant and courageous, to fight the battles of the Lord: the other which is of young men, who are lusty, fresh and strong, aught to say: that we are ready to follow you, and resolute for to abide all dangers, to continued and maintain them still: and the third, which is of young children, shall say: we will continued them after you, by the power and favour of him, who hath endued our grandfathers in old time, and you at this present, with such courage and magnanimity.  
It is now high time to draw to an end, 
The last part of this book, which is divided into four especial branches.  and to speak of the last of these fears, which we have: which is, of spiritual things; as, of the judgement of God: of eternal death: of the devils, and of sin. Notwithstanding, before I go any further, I must admonish the reader of this one thing: That whatsoever I shall speak, touching the diminishing of the fear of these four things, it doth nothing appertain unto infidels and fleshly minded creatures: whose consciences do sleep in sin, and are possessed with a lethargy, and a blockish forgetfulness of all their transgressions, never so much as once thinking of them, much less sorrowing for them, but study and devise altogether how to live at their ease and pleasure; and there is nothing that they are so careful of, as to avoid all things what so ever may hinder their joys and delights. There are some also, who hearing any mention made of the threatenings of God, and the torments of hell fire, mock and scoff at both the one and the other: whereby they evidently declare the small account they make of either, and the cold affection they bear towards the knowledge of God, and the meditation of his law. Before these and such like swine, I mind not to cast these precious and invaluable pearls: knowing very well, they will tread and trample them under their feet, and that what so ever can be said, will be but for the increase of their impiety, and multiplying of their sins. But I speak now unto such as are unfeigned Christians, who carry with them a reverend regard of God's word, and have an assured confidence in his promises, not with purpose to soothe them up in their sins, to flatter them & lay cushions under their elbows, not to excuse their faults, or to encourage them to go on forward in their wicked ways, and so to procure the heavy wrath of the Almighty to fall down upon them in the day of the Revelation of his justice: in a word, it is not to harden the heart of the obstinate to despise his mercy, his patience and long suffering, wherewith he doth provoke us daily and hourly unto repentance and amendment of life: but this is to comfort them, and to raise them up, and, as it were, to lift up their consciences, when as they are pressed down with the weight of their sins, and with the fear and terror they have of the terrible and fearful judgements of God for their transgressions. The drift then and whole scope of this discourse, is to give a little breath unto poor and tired souls, which groan under the burden of their sins. For both Christ jesus, his promises, his Gospel and all his consolations serve especially to this end, to unburden those that are laden, to comfort the weak, & to heal the broken hearted.  
Now of those 4 things before remembered, 
The remedies against the fear of the anger of God. 1. Promises that we shall not be condemned. Chap. 3.17, 18. Rom. 5.16. Chap. 8.33.  the greatest & that which we are most afraid of, is the terrible wrath of God. For the fear we have of death & of the devil proceedeth of nothing but this, that we think they are the ministers & executioners of his judgements. Against this fear we may oppose all those comfortable sayings following. God (saith S. john) sent not his Son into the world that he should condemn the world, but that the world through him might be saved. He that believeth in him shall not be condemned. And S. Paul saith, that the fault came of one offence unto condennation, but the gift is of many offences to justification. And in the same epistle in another place: Who shallay any thing to the charge of Gods chosen? It is God that justifieth, who shall condemn? It is Christ which is dead, yea or rather which is risen again: who is also at the right hand of God, & maketh request also for us. Can we have a greater assurance that we shall not be accused, or if we be, that we shallbe acquired & absolved, 
2 Testimonies of the love that God beareth us in his Son.  then by the mouth of the judge himself, & by the testimony of his holy spirit, which is so often mentioned in the holy Scriptures? Next unto these, we may observe all the places both of the Old & new Testament, where there is any mention made of the mercies of God, & the reconciliation that is between him & us by the mediation of his son Christ. 
Chap. 9.6.  Esay saith, unto us a child is borne, & unto us a son is given: & the government is upon his shoulder, and he shall call his name Wondered, counsellor, The mighty God, The everlasting Father, The prince of peace: the increase of his government & peace shall have no end. 
Chap. 53.5.  And the same Prophet speaking of the death of jesus Christ, saith, that he was wounded for our transgressions, & broken for our iniquities. The chastisement of our peace was upon him, & with his stripes we are healed. Which jeremy also uttereth of him: 
Chap. 23.  In his days judah shallbe saved, and Israel shall dwell safely. 
Chap. 1.23.  S. Matthew saith, Behold, a virgin shallbe with child, & shall bear a son, & they shall call his name Emmanuel, which is by interpretation, God with us. We may not forget that which the angels said in praising of God for his birth: 
Luke 2.14.  Glory be to God in the heavens, peace in earth, & towards men good wil And that which john saith touching the love of God to ward the world, 
Chap. 3.16.  that he hath given his only son, that whosoever believe in him should not perish, 
john 16.27.  but have everlasting life. As also Christ telleth his disciples, that the Father loveth them, because they had loved him, & had believed that he came from God. And that of Paul, 
Rom. 1.17. Chap. 3.21, 22.  The righteousness of God is revealed from faith to faith: as it is written, the just shall live by faith. And in the same epistle, But now is the righteousness of God manifest without the law, having witness of the law & of the prophets: to wit, the righteousness of God by the faith of jesus Christ, unto all and upon all that believe. For there is no difference: for all have sinned, & are deprived of the glory of God, & are justified freely by his grace, through the redemption that is in Christ jesus, 
Chap. 5.8, 9, 10.  whom god hath set forth to be a reconciliation through faith in his blood. And furthermore God setteth out his love towards us, seeing that while we were yet sinners Christ died for us; much more being now justified by his blood, we shall be saved from wrath through him. For if when we were enemies, we were reconciled to God by the death of his Son, much more being reconciled we shall be saved by his life. And to the Ephesians he saith, 
Chap. 2.11, 12, 13, 14.  Remember that you being in time past Gentiles in the flesh, and called uncircumcision of them, which are called circumcision in the flesh made with hands, that ye were (I say) at that time without Christ, and were aliants from the common wealth of Israel, & were strangers from the covenants of promise, & had no hope, & were without God in the world. But now in Christ jesus, ye which once were far off, are made near by the blood of Christ. For he is our peace which hath made of both, one, & hath broken the stop of the partition wall. And in the beginning of the same Chapter. 
Vers. 1, 2, 3, 4, 5, 6, 7, 8, 9  You hath he quickened that were dead in trespasses & sins: wherein in time past ye walked, according to the course of this world, and after the prince that ruleth in the air, even the spirit, that now worketh in the children of disobedience: among whom we also had our conversation in time passed in the lusts of our flesh, in fulfilling the will of the flesh & of the mind: & were by nature the children of wrath as well as others. But God which is rich in mercy through his great love wherewith he hath loved us, even when we we were dead by sins, hath quickened us together in Christ, by whose grace ye are saved, & hath raised us up together, & hath made us sit together in the heavenly places in Christ jesus, that he might show in the ages to come, the exceeding riches of his grace through his kindness to wards us in Christ jesus. For by grace are yesaved through faith, and that not of yourselves, it is the gift of God. Not of works jest any man should boast himself. And to the Colossians he saith. 
Chap. 1.19, 20, 21, 22, 23.  It pleased the Father that in him should all fullness devil, & by him to reconcile all things unto himself, and to set at peace through the blood of his cross both the things in earth, and the things in heaven. And you which were in times past strangers, and enemies, because your minds were set in evil works, hath he now also reconciled in the body of his flesh through death, to make you holy, and unblamable, & without fault in his sight, If you continued grounded & established in the faith, and be not moved away from the hope of the gospel, whereof ye have heard, & which hath been preached unto every creature which is under heaven. 
1. Epist. 2.4, etc.  And to Timothy he saith: God would that all men should be saved, etc.  
Furthermore, the better to assure us against the justice of God, 
3 The satisfaction of Christ jesus.  we must consider of the satiffaction, which his Son & our Mediator hath made unto him for us: & the daily intercession, whereby he doth continually turn away his anger from us, & defendeth our cause, to keep us in favour with his father. Finally we aught to arm us with this article of our faith, as with an armour of excellent proof, that the Father hath given all power unto his Son, 
4 His intercession, and that our advocate shall be our judge.  and that he shall come in the latter end to judge both the quick and the dead. I would know now if our consciences should be troubled with the fear and apprehension of God's judgements; having before hand, first so many promises & assurances that we shall not be condemned: Secondly, so many testimonies of his love, which he hath declared and doth declare towards us, not only in words but also in deeds, and those so evident, that we need never doubt of them: Thirdly, his Son to be a Mediator between him and us, who died, and was sacrificed, who hath made intercession, hath all power and authority, who is a King and a high Priest to reconcile us unto God his Father, and to quench whatsoever may kindle the wrath of God towards us: Fourthly, seeing our advocate shall be our judge, who can not be denied of any thing whatsoever he shall ordain & establish in favour of his children. 
5 The infinite mercy of God toward us declared unto us many ways.  If unto these we will add the mercy and favour of God, wherewith the whole world, and especially his house, is fully replenished: and consider withal that we are his children and his inheritance; that we are members, flesh, and bone of his only beloved son; that we are his people and his servants, and he our Lord and King; and that we are poor infants, and he our garden and tutor; that we are his beloved spouse, that is, his love and delight; that we are his treasure and his precious jewels; that we are his house and garden of pleasure; that we are his kinsmen and near acquaintance, and that he hath created us after the similitude of his own image: If we would consider all this and that we are his very heart, and the apple of his eye: Is it possible that ever we should imagine him to be a cruel & an inexorable judge? we would surely on the contrary seek for him, love, and embrace him as a very loving, 
6 The undoubted truth of God.  gracious, and a pitiful Father. We would not fear jest he should judge us: but we would hope to judge the world with him. And wherefore serve the Gospel & so many comfortable sermons, which have been preached unto us of the grace, mercy, & favour of God, by his Prophets and Apostles? what profit also should we reap of the alliance which is between him and us, 
7 His alliance.  and that Christ jesus is come into the world to die, and to shed his blood for the ratification thereof? what gain by the faith and hope of his promises? 
8 Our faith and hope.  what reward and recompense for all those afflictions and miseries, which we endure in this world for the defence of his truth, shall we look for after this life, if at our departure God should suddenly confounded us in his judgement? Furthermore, what advantage should we have, by being at the right hand of Christ jesus at the latter day, and that there be a separation between the sheep & the goats, if all should be sent to hell? where should be the joy, comfort, peace, & the glory which God hath promised unto his people? who will believe also that Lazarus was carried into Abraham's bosom, that the thief entered into paradise with Christ jesus, that the heavens were opened to S. Steven for to comfort him, & to receive his soul, if indifferently both the believer & unbeliever after their departure were condemned? Were it not in vain & a marvelous abuse, that the son should bear the name of jesus, & of a Saviour, 
9 The name, the obedience and merits of Christ jesus.  if we should be condemned by the father, & tormented by those punishments we have deserved by reason of our sins? And as concerning him: should not he have done very unwisely to have suffered himself to be accursed for us, & to endure the punishment due unto our iniquities, if he were not able to deliver us? why should he pay our ransom, if he should not come out of captivity? why should he spill his blood, and pay for that which he had not taken, (as the Prophet saith) if it were not available to acquit us? We must necessarily then conclude one of these 3 points: either that Christ jesus hath not made a full satisfaction for us, or if he hath, that we shall not be condemned; or if we be condemned, that God is not righteous in his judgements. But it were horrible blasphemy to think that the Father were unjust in his judgements, or to say, that the Son had not paid whatsoever was due for us: & therefore we may safely say, that we need not fear the wrath of God, or his sentence at the latter day, seeing we live and die in the faith of the death & resurrection of Christ jesus his son: but we may boldly present ourselves before his face, & beseech him as did David, that he would not enter into judgement with us, assuring ourselves of the rest, & that in the name and mediation of his Son, he will absolve us from all those offences, whereof we are accused, either by the devil or our own consciences. For the wrath of God is only laid up for those, 
11 Our repentance & humility.  who with an obstinacy & an impenitency of heart provoke & procure it, & by reason of their continuance in sin, do as it were force him to impatiency: & not for those, who will turn unto him with all their hearts, & commit both themselves & their causes into his hands, & refer all wholly to his mercy. His judgements are not prepared, but for such as will exalt themselves & lift up their hearts against him, presuming of their own wisdom, power, righteousness and holiness: whereas on the contrary, his mercies are evermore ready for such, as seeing themselves naked & without any comely ornament, do humble themselves before his majesty, & have no other refuge but only to his grace and favour, which they beg and crave at his hands in the name & merits of Christ jesus. 
11 The fatherly chastisements of God upon his children.  If he threaten us, to what end is it? Is it not (I pray you as S. Gregory saith) for fear jest we should sleep in our sins, & jest for want of watching & waking he should come & surprise us, and take us in disorder, & so be compelled to execute his vengeance against us? If then he be angry with his children at any time, it is but to chastise them: if he rebuke them, it is but to admonish them of their duties: if he threaten them, it is but to bring them into the right way. We must needs then for these reasons alleged, both in his threatenings, rebukes, chastisements, & judgements acknowledge his great love and affection to wards us, patiently hearing them, & willingly embracing them as things most necessary & profitable; & which do especially tend to our salvation, as well as his promises. For seeing no man can certainly trust in the mercies of God, if they do not fear his threatenings: are not his rebukes then as necessary & as profitable for us to keep our hearts in his fear, 
12 His mercy mixed with his justice.  as his promises are to nourish our hope? It is very true, that if god in judging of us should lay away his mercy, that his judgement would be very terrible & fearful. For (as S. Augustine hath most excellently said) woe be unto all our righteousness, if it be examined without favour & morcy. And herein there is a notable point to be considered, and that which may minister exceeding comfort unto us, that his mercy is for ever upon all those that fear him, & that Christ jesus our judge is not come to search and examine our lives, as the same holy Doctor saith, but to make us taste of that fruit which he hath purchased for us, even the remission of our sins by his death upon the cross. 
13 The charity of Christ toward us.  And wherefore hath David said, that grace & mercy is in his lips, if it were not to assure us that no word shall pass from him, but for our comfort & consolation? & if we have found much sweetness in him, when as preaching in this world, he promised life everlasting, may we not look for more in his kingdom, where he hath promised the full fruition of all joy to those which shall persevere in his ways unto the end? and therefore it is that Paul hath said also, that by jesus Christ & the hope we have in his righteousness, 
14 The free access we have unto God our father.  we have a free access unto god the Father: to give us to understand that we need not be so afraid to present ourselves before him, as malefactors and offenders are before the judge, but rather to desire to approach to him, & as earnestly to seek for him as children do for their parents, of whom they are tenderly beloved, & of whom they are assuredly persuaded they shallbe most lovingly embraced. And if we have any consideration, shall we not think that there can be nothing more profitable for us than the day of judgement; & that whensoever he shall prepare to come, that we shall have good cause to lift up our heads, seeing the time of our redemption to be so near? 
15 The remembrance of the latter day and of our full conjunction with Christ jesus.  For then our innocency, which as yet is obscured, shallbe made manifest, & shall shine as the sun at noon day: at that time our life which is yet hid in Christ jesus, shallbe laid open to the great glory & hope whereto he hath called us, when as through our knowledge and faith in his Gospel he hath made us his children. Than shall we hear the sweet voice of our saviour. Come ye blessed of my father, possess the kingdom prepared for you from the beginning of the world. Then being anointed with the oil of gladness, we shall go with cheerful countenances into heaven, & there receive the crown of immortality which is laid up for us; then all the books & the treasures of the wisdom of God shallbe opened for us. And as there shallbe nothing so secret, 
16 The inspeakable joy we shall have in the heavens.  but shallbe made manifest unto us, so there shall be nothing so dear and precious, but shallbe given unto us. Than the face of GOD, which we behold in this life in his word and sacraments, shall be plainly showed unto us: and there shall be nothing that shall hinder our sight from beholding of it at our ease & pleasure; that thereby we may become most happy and blessed for ever. Than shall all our enemies be confounded, and in stead of that they have tyrannized over us in this world, we shall judge them with Christ jesus our head, being placed in great honour in the company of his Apostles and all his Elect children. Than shall the Trophies of our Captain be erected in heaven, and his great victory shallbe known throughout all the world. Than shall there be an everlasting peace in the Church, and the Devil shallbe chained & thrown into the bottonles pit for ever, & never be permitted to trouble the children of god afterwards. Considering then the great profit & commodity which God hath laid up in the world to come for all such as fear him, we aught to long for it, and desire it as the day of our salvation.  
And surely we may fear eternal death as little. 
11 The second articie propounding the remedies against the fear of eternal death. 1. The promises of God touching life everlasting. Chap. 5.24 Chap. 11.25  I always understand thus much: if we be the members of Christ jesus, united and conjoined unto him by his spirit and by an unfeigned faith. And therefore because this is the most horrible and terrible fear that can be, it is requisite, the better to strengthen us against it, that we often remember those notable and comfortable sayings of the Scripture. And first of all that of S. john. Verily, verily I say unto you, he that heareth my word, & believeth in him that sent me, hath everlasting life, and shall not come into condemnation; but hath passed from death unto life. And again, I am the resurrection and the life: He that believeth in me, though he were dead, yet shall he live: and whosoever liveth and believeth in me shall never die. 
Chap. 10.14, 15.  And in another place. I am the good shepherd and know mine, and am known of mine. I lay down my life for my sheep. 
Chap. 15.22 Vers. 54, 55, 56, 57  And in the Epistle to the Corinthians. For as in Adam all die, even so in Christ shall all be made alive. And a little after; Death is swallowed up into victory. OH death, where is thy sting? OH grave, where is thy victory? The sting of death is sin: and the strength of sin is the Law. But thanks be unto God, which hath given us victory through our Lord jesus Christ. 
Chap. 5.1.  In the second to the Corinthians. We know that if our earthly house of this Tabernacle be destroyed, we have a building given of God, that is, an house not made with hands, but eternal in heaven. 
Chap. 14.13  And like wise in the Revelation. I heard a voice from heaven, saying, Writ, blessed are the dead which hereafter die in the Lord And these places shallbe sufficient touching the simple & bore word of God, which is most plain & evident, & forcible enough to cleanse us from this fear of death, if we will once be assuredly persuaded thereof in our hearts. But being so dull headed as we are, and so unfit to receive the truth; it is very good that with the aforenamed places of Scriptures, we also join these reasons which follow, to comfort and strengthen us the more. We must then consider, that it is impossible we should perish, 
2 An assured faith in his premises of life everlasling.  having faith; if we will constantly persevere and keep it unto the end: for that it is the seed of life, as contrariwise infidelity is the seed of death. As then the infidel can not live, because of his infidelity, which separateth him from God: so likewise the faithful man can not die, so long as by the means of his faith he is conjoined and united unto him. Moreover, faith doth lay hold of the word of God; which word quickeneth that which is dead, and calleth those things that are not, as though they were. As than we are not afraid, 
3 The immutable truth of God.  that heaven should fall down upon us and overwhelm us, or that the earth should open and swallow us up, though either of them have no other foundation but only this word to hold them up: so likewise shall we not need to be afraid of death, having this divine and heavenly word in our hearts, which is the fountain and wellspring of our lives. Furthermore, if we have faith, 
4 The grace of God.  we have also the grace and presence of God: we are his children and household servants, we have his spirit in which all things consist. Having all this, shall we be afraid of death? shall we be afraid either of darkness or cold, so long as we are in the sun? or of dryness, so long as we have a spring of waters in our bellies? or of poverty, so long as we have all the gold mines of the world in our possession. By faith also we are made members of the body of Christ jesus, 
5 The life of Christ jesus is in us, who are his members.  bound and tied unto him with a most sure knot: by reason whereof, we do participate of that life, which distilleth from his divinity into his humanity. As than our head had no occasion to fear death, having life in himself: so likewise have we no cause to sear death, having life through him. For as the sap cometh from the root of the tree, and spreadeth itself into the branches; and as in a man's body the life floweth from the heart into all the other members: so likewise doth life flow from jesus Christ into all them, who by a lively saith do remain in the union of the Church. S. Paul making a comparison in the epistle to the Romans, between our first father Adam, and our Saviour Christ jesus, saith, that as death hath power over all the children of Adam, for that they are partakers with him in his sin: 
6 The comparing of the effects of the first & second Adam in us.  so likewise every one that is united to Christ jesus by faith, shall be made partakers of his righteousness, and consequently of life everlasting. For the experience which we have of death, to the which we are subject, as children of Adam and inheritors of his misery, is not more certain, than the assurance we have of eternal life, to the hope whereof we are called by the knowledge of Christ jesus, & the grace & mercy, which the father hath showed unto us by his means. And we need not doubt no more of our resurrection, than we do of his: either of sin or of death, which through the disobedience of our forefathers, hath been spread abroad among all his posterity. As then, it would be thought a damnable & intolerable pride for any man descended of Adam, & stained with his corruption, not to fear death & destruction: so likewise would it be an intolerable distrustfulness for an other, being regenerated by the spirit of God, & united to Christ jesus by that faith which he hath in his promises, to despair of life everlasting. And seeing there is no danger of death, but where there is sin: 
7 Our faith and belief touching the forgiveness of sins.  why should a true Christian be afraid, considering the assurance he hath that his sins are forgiven him: seeing that the lamb which taketh them away, hath been sacrificed for the remission of them: and like wise considering the mercy & infallible truth of God, wherewith he hath bound him sefe to give unto him whatsoever he asketh. 
8 The article of the resurrection of the flesh.  S. Paul saith in the first epist. to the Cor. that if there were no resurrection, the faith of all Christians, the preaching of the Apostles, and what so ever else Christ jesus had done for our redemption, were altogether in vain & unprofitable. For what do we believe, but that which they have preached unto us? What have they preached? but that Christ jesus is come into the world, that he was despised, that he was dead, & raised up again, to pull us out of the tyranny & slavery of sin & of death, & to purchase for us life everlasting? Let us conclude then, that if these things were not done in vain by Christ jesus, nor preached in vain by the ministers of his Gospel: they may well take away from us that fear which we have of death, 
9 The hope of life everlasting.  & assure us that we shall live continually in the kingdom of heaven with God and his angels. And wherein should Christ profit us without this hope? should we not be the most miserable men of the world? For what other reward do we look for of all those injuries, wrongs, banishments, losses, imprisonments, deaths, & of all those horrible cruelties, 
10 The profession of Christian religion.  that tyrants do daily invent against us, but this everlasting life & blessed immortality which is promised us in heaven? and without this, Christians were the most miserable men of the world. For to what end leaving all superstitions and false religions, should they so constantly betake themselves unto that of Christ jesus, if it were not for the assurance which the holy Ghost hath given them, and imprinted in their hearts, that he is there life and Saviour? 
11 Baptism.  Why are they baptized in his name, if they were not washed by him from every damnable spot, and what so ever may seem filthy in the sight of God? 
12 The supper of the Lord  Why do they eat his flesh and drink his blood, if it be not, for that they believe, that this is the true bread descended from heaven, and appointed of God for the nourishment of their souls? Why do they confess and maintain, 
13 Salvation sought only in Christ jesus.  that there is no other means of salvation, but by him; refusing all other, as vain and unprofitable, were it not that they are certainly persuaded, that to believe this in their hearts, and to confess this with their mouths, is most necessarily unto life everlasting? What should it profit them to be accounted Abraham's children, if they were not blessed in his stead? And to what purpose should they be of the sheepfold of Christ jesus, if he would not give unto them life everlasting, and would not preserve them, as well from death, as from all other things, what so ever may take them forth of his hands? Wherein should he pleasure them, if they were not persuaded, that he were their light, and that it is necessary to be guided by him, lest they stumble and fall in the darkness of this world? Wherhfore should they seek for him, when they are dry, if he were not the fountain of life, and were not able to give them of the water thereof, to quench their dry consciences? 
14 All his benefits.  What profit shall we reap by his observation of the law, and his obedience unto God his father, even unto the death of the cross, that he might make us free from the ours, whereunto we were subject: that he hath satisfied for us, and that in dying he hath fulfilled and accomplished what so ever was requisite for the validity of the testament of our father; if, notwithstanding all these things, we were always in danger and fear of death, and that the hope which we have of life, should be yet doubtful and hung in suspense? We may see by that which hath been already said, that all the benefits of Christ jesus, with the hope we have reposed in them, shall be made unprofitable, if we be not delivered from the peril of death, and so consequently from the fear thereof: which is nothing but a vain and sottish terror of mind wherewith we are daunted, for want of a due consideration of that which hath been before spoken.  
I know well that our nature is folded and wound up in this cloth of mortality, 
15 Our life is hid in him.  whereto it is subject by sin. We perceive nothing of all that which hath been said: and when as we consider of it, 
16 The life of Christ jesus appeared in his death, to assure us that death hath no power to extinguish the life of him in ourselves.  we can not perceive in ourselves, neither within nor without, the life which is there resident and remaining. But for all that, we must think that it lieth hidden there, and that as yet, the place serveth not for the manifestation thereof. Who would have judged that Christ jesus should ever have been the spring of our life, and that it should never departed from him, no more than the light and heat departeth from the fire, when as hanging upon the cross in the midst between two the eves, he yielded up his life into the hands of his Father, and was buried, and that in all things he showed himself to be the very image and pattern of weakness and infirmity? and yet notwithstanding that was enclosed in him, that within three days after did so lively show itself: when as in despite of death and all his enemies, he raised up himself by his own power. Who would think in winter, when as the trees are bore and naked, and when as the sharpness of that cold season hath plucked off all their leaves, their blossoms, and fruits, leaving them nothing but an old and soar skin or coat, as it were, to cover them, which seemeth to be quite dead and withered: who would think, I say, seeing them in such a bore estate, that there were any more life in them, and that they should flourish and wax green again, yea blossom, bud, and bring forth in their time and season, as we see they do every year? When as we handle the small kernels of any grain, 
divers similitudes.  can we perceive any thing, or know we any reason how it should take root, grow, and fructify as it doth, when as it is sown in a good ground, and in a convenient season? When as we see an egg, can we perceive any of the feathers, flesh, or bones of the chicken that is therein closed? or do we see any of the fire that is in the flint. As then, though there be life in these things aforenamed, yet it is not sensible, nor apparent: so likewise is it with the faithful, 
17 The assurance of our salvation through the innumerable promises of Christ jesus.  during their continuance in this world, and with that which they draw and receive from the grace of God, by the means of Christ jesus, and the faith which they have in his promises: and yet notwithstanding they are as certain or more certain, as the things which we see before our eyes. For as long as the word of God shallbe the word of life, and that his promises shallbe infallible to so many as believe in them, as long as jesus Christ which was yesterday, to day, to morrow, and for ever, shallbe the bread of life, and the light to so many as will follow him: as long as God who dwelleth in his Church as in his house, shall be the God of the living, and a quickening to so many as believe in him: so long as his glory and love, whereof all true felicity dependeth, shall never be wanting to his children, and that the alliance which he hath made with his people shall be firm and assured: so long as those who believe in him, shall not be confounded and deceived of their hope, and that faith shall have this excellent effect, to justify those in whom so ever it is rooted and grounded: as long as the remission of sins, the sanctuary and refuge of the Church, shallbe freely promised and performed by the mercy of God, and by the most precious blood of jesus Christ, to so many as shall desire it: so long as the obedience of the Son of God shall be more forcible to pull Christians from death, then is the sin of our first parents, to throw them headlong into hell: and, to end all in a word, so long as our King shall have the keys of life and death, and power to put all his enemies, as a footstool, under his feet, we need not then be afraid of death, neither yet, which is more, that ever we shall die: 
18 We can not dienor be condemned so long as our head liveth & remaineth in the heavens.  seeing we are united and firmly coupled unto him by faith. And if we be afraid, it is out of doubt, either for the want, for the smallness, or for the weakness and debility of our faith, which by reason thereof, is not sufficient, either to assure us from death, or from any thing else that may hurt us.  
If a Christian man, for the reasons before alleged, aught not to fear death; 
3 The third article showing the remedies against the fear of the devils.  he need not likewise fear the devil, who is lord and king thereof, and therein holdeth his court and signory. For we fear not the hangmen and executioners, but for that they have commission from the judge to execute us, when as we are condemned before. If then, by the grace and favour of God, we be made immortal, as we have already declared: why should we fear the devils, what desire so ever they have to hurt us, seeing they have no power to execute their malicious deseignes against us? I mean as I have always hitherto declared, if we keep ourselves in the favour of God, through a strong and a lively faith, presuming nothing of ourselves, but wholly submitting us under his favour and protection. And to the end no man should think, he shall be deceived by believing of that which I say, I think it good, to set down some most comfortable and strong reasons, which shall be sufficient to prove, that we need not be afraid of the devils. 
1 The power and strength which God giveth us to resist the devil. chap. 2.14. chap. 5.8. Eph. 6.16. Psal. 91.13.  And first of all sundry places of holy Scriptures, wherein there is mention made of the force and power which God hath given us, to resist them. You are strong, saith S. john, & the word of God abideth in you, & ye have overcome the wicked. And S. Peter saith, Be sober and watch, for your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour: whom resist steadfast in the faith. And S. Paul saith, Above all take the shield of faith, where with ye may quench all the fiery darts of the wicked. And David in the Psal. saith, Thou shalt walk upon the lion & asp, the youngly on and the dragon shalt thou tread under feet. And when as God promised to all his children by Moses, that if they would he are his voice, and obey his word, he would give them the victory over all their enemies: & would so bring it to pass, that one of them should overcome ten, & ten should overcome a hundred, and a hundred should vanquish a thousand: which is not only to be understood of men, but also of devils. For when so ever Satan assaileth us with all his legions, & that the gates of hell being broken open, 
2 The wise conduct and invincible power of our captain.  all the whole multitude of infernal spirits rush forth to make war upon us: yet shall they never be able to prevail, so long as we follow the ensigns of our captain & Saviour Christ jesus. They are mighty, & we are weak & feeble; they are politic & crafty, & we are plain & simple; they are painful & vigilant, & we are slothful & sluggish. All this is true: & it is out of doubt, we should never be able to resist them, if we had no better strength & policy, than our own. But it is not herein that we put our trust & confidence but we do as David did, when as he went to fight with Goliath, we leave all these carnal weapons, & we march against our enemies with no other force, but only with a strong faith, which we repose in our King, & with the prayers which we make unto the God of hosts, whose strength & might is always sufficient to keep us from our enemies. For if we respect power, he is omnipotent; if vigilancy, he never sleepeth; if wisdom & policy, he entrappeth the wise in their own wisdom if number, he is more than all the creatures of the world. 
Plutarch in his Apoth.  Plutarch reporteth that Antigonus marching with a small number against his enemies, who were exceeding many, one of the gentlemen of his retinue being astonished at such a multitude, & so warlike appointed, demanded of him what he would do with such a handful of men? whereto Antigonus answered; what do you accounted of me, & how much do you think I alone am able to perform? giving him thereby to understand, that the principal force of an army consisteth in the General. And this is that which may bring exceeding comfort unto us, when as on the one side we consider the small & weak number of God's sheep, which are in the fold of Christ jesus, & behold on the otherside the great multitude of ravening & raging wolves that are without, seeking daily & hourly how to rend & devour them, all our hope & confidence should be in the consideration of the mercies, wisdom, strength, courage & vigilancy of our shepherd, 
3 The continual war between him and Satan. chap. 3.14.  who will not spare his dearest blood to defend his sheep. We must continually remember that which is spoken in Gen. of the continual hatred between the seed of the woman & of the serpent, & withal the comfortable promise that is made there, that the one should break the head, & the other should have no power but to the bruise the heel. And though we have no other troops to beaten the wicked, 
4 Invocation upon the name of God.  but only this pryaer which we daily make unto God, that he would not lead us into teptation: shall we be dismayed & think that we are not able to skirmish with our enemies? What shall we hope for more, 
5 Patience.  than if with our prayers we join Christian patience, which is a most strong rampire against all adversities? & with all the grace of God, 
6 The grace of God.  which (as David saith) is as a buckler to cover us. Did not Moses overcome Amaleck with his prayers which he made unto God, whilst the children were fight in the valley? Did not job after he had endured all the assaults of Satan with his complices, 
Excellent examples to this purpose.  overcame him in the end? Did not S. Paul with the grace of God, valiantly resist the temptations of the Devil? If then we have faith, prayer, the grace of God, and patience, we shall not need to fear the violence of the devil, nor the craft and subtlety of any of his children. 
7 The word of God which may serve both for a buckler and a sword.  But besides all these, we have the word of God, which may serve us not only in stead of a buckler to defend us, but also of a sword to assail and strike our enemies. Let us remember how Christ jesus our head and captain, by the virtue and power of his holy word, beat, brake, and overthrew that old enemy of ours, when as after he had fasted forty days, he assailed him twice or thrice in the wilderness. And we can not but confess, that there is no better exorcism to deliver us from all his enchantments, 
Excellent discourses of the force of the word of God in all assaults and temptations.  than this. For if he darken the air, and obscure the face of the earth, to the end to blind us, and to make us go astray; this word shall be always a lantern unto our feet, and a light unto our paths. If he would, through his lying and false persuasions, seek to deceive us and catch us in his snares: this shall preserve and defend us by the wonderful power and strength thereof. If by our sins and offences, whereto he doth continually solicit us, he would, before we be ware, bring us to death and destruction, this word shall be able to withdraw us from so dangerous a course, and to save our souls. If with fair promises and goodly offers, he would persuade us to fall down and worship him, as he did Christ jesus, that, which forbiddeth all adoration of any thing saving God alone, will dissuade us from it. If he thinketh by imprisonments, banishments, loss of goods, or any other torments whatsoever, to fear us and to make us deny our Lord and Saviour Christ jesus: that which David saith is more to be desired then gold, 
Psal. 19.20.  yea then much fine gold, that which is sweeter than the honey and the honey comb: which is as a mighty wind that shaketh the cedars of Libanon; shall strengthen us by the power thereof, and shall so comfort us with his sweetness, that we shall never be dismayed nor overcome with any violence whatsoever. If he would closely creep to us, and glide smoothly like a serpent, thinking to sting us before we be ware; this word which is full of wisdom, with the spirit of discretion and understanding, which is always communicated unto those that fear God, shall incontinently advertise us. If by his false Apostles and Prophets he would seduce us, and bring us into any error or heresy: this word which comprehendeth in it both that which God will give unto us, and also whatsoever he requireth at our hands, shall teach us as well what we aught to hope for, and expect of him, as also what we aught to do to please and content him: and so instructing us in the rules of our faith, shall stop the passage of all false and heretical doctrines. And to conclude, it shall so fortify us on all sides, that the enemy shall have no access to hurt and annoyed us. And we need not then, if (following the counsel of the Prophet we will meditate thereof day and night, and having once heard it, be careful to lay it up in our hearts) fear the power of the devil, or any thing that he can devise against us. 
Notable examples for the confirmation of the excellent use of god's word, taken out of the holy scriptures.  Was it Moses rod that divided the read sea, and that plagued the Egyptians? was it the sound of trumpets and of rams horns that overthrew the walls of jericho? was it the brass wherewith Moses serpent was made which had power to keep so many as did behold it, from the biting of serpents? was it the lamps and the pitchers, which Gedeon and his three hundred soldiers carried, wherewith they gained that memorable battle of the Midianites? was it the jaw of the ass wherewith Samson slew so many Philistims? was it the sling and the stones wherewith David overcame Goliath? was it the cloak of Elias and Elisha that divided the waters? Not verily, all the power which these had to work such miracles, proceeded from the word of God, by which they were called thereto, and sanctified to so wonderful effects? What wind is there so strong that is able to overthrow a house, that is builded upon a rock? What arrows so sharp as are able to pierce such harness of proof? or is there any canon so forcible as to make a breach in the heart that is defended with such a rampart? Let the devils than rage and storm as much as they will: let them plant their battery on what side they list: let them undermine and use all the policy they can to overcome us, yet shall they never be able to hurt us, if we be armed and defended with such weapons as are before remembered. And therefore we aught to lay away this vain & foolish fear we have of them, and of their power: and assure ourselves, if we keep good watch, & march orderly in our ranks: they shallbe sure continually to be overcome and shall run away with shame & confusion in all encounters with us.  
But some will say, 
8 How our first father was overcome by Satan, yet we which have received such grace by Christ jesus shallbe invincible.  our first father Adam, who had received such an excellent measure of knowledge & understanding, & of many other graces & gifts of God, & who had no evil & wicked concupiscences in his heart to turn him away from that, which was good, & to persuade him to follow their counsels: was notwithstanding circumvented, & in the end overcome, to the utter ruin of himself and all his posterity. It is true, & all this happened by reason he turned away his heart from God, and from the commandment, which he had given him, under the obedience whereof he should have lived in a most blessed & happy estate, & would follow his own fantasy For in stead of the hope he had conceived, that by this means he should become a God, of a man he become a devil; of virtuous, most vicious; of a sound man, very sickly; of contented & merry hearted, sorrowful & covetous; of immortal, mortal; of wise, foolish; of the friend of God, an enemy to all goodness: and in a word, of happy, which he might well perceive being in his grace and favour, being once separated from his presence, the most accursed and unhappy creature that could be. Insomuch, as it was a wonderful miracle and a notable example of the grace & favour of God towards him, that he fell not wholly into desperation, after such a marvelous change & alteration of his estate & condition. Neither do I doubt, but that if we should trust in our own power & strength as he did, we should be sooner overthrown than he was, considering that our infirmity is far greater than his. But that which maketh us invincible not only against the devil, but also against all the world & all other enemies whatsoever, is the grace of god, which is far more abundant in us through Christ jesus, then ever it was in our first parents. For as S. Augustin saith, God gave unto him only the power to remain in that purity wherein he had created him, if he had would: but he gave him not the will, but left that in his own counsel, either to remain or departed from that integrity wherein he had created him, as should seem best unto himself. Now that which he hath given us in the favour of Christ jesus, is far more excellent & much greater. For with the power, he giveth us also the will to do well, & causeth us by the operation of his holy Spirit, to love and embrace those things with great and fervent zeal, which we know to be agreeable unto his blessed will: neither can we be diverted from this desire by any concupiscence or temptation whatsoever. Behold then that, which maketh us so hardy and bold to resist the devils: who out of doubt would be too strong for us, if we should meet them in the field with our own forces: but we being covered with his wings, and under the protection of Christ jesus, and as members of his own body covered with his armour, wherewith he hath destroyed the building of Satan, & spoiled him of his weapons: who by his holy word when as he was in the world, made him come forth in despite of him, out of the bodies whereof he had taken possession, we need never fear, that, being thus appointed, we shallbe overcome or vanquished, if we persevere in this faith unto the end.  
Now for that we fear not the devils, but because we are afraid of death by reason our consciences do accuse us, 
4 The 4. article setting down the remedies against the terror of sin, and of a guilty conscience.  that we are sinners, and in so doing set before our eves the wrath and judgement of God upon all such as transgress his commandments, we must before we canfully & perfectly quiet a Christian man's conscience, and deliver him from the fear of the judgements of God, from death, and the devils which do continually torment him, assure him of the remission of his sins, which make him afraid of those things before rehearsed. And to work this excellent effect, we must first set down those notable & sweet sayings in the scriptures, where god speaketh of that mercy he will show for the merits of Christ jesus unto all sinners, that are heartily sorry for their sins & iniquities, and do humbly crave pardon at his hands. As first of all, that which is written in the first epistle of S. john, the blood of Christ jesus cleanseth us from all sin. 
Chap. 1.7. Chap. 2.1.2.  And again we have an advocate with the Father jesus Christ the righteous, and he is the reconciliation for our sins, and not for ours only, but also for the sins of the whole world. 
Chap. 1.15.  And in the first Epistle to Timothy, This is a true saying, & by all means worthy to be received, that Christ jesus came into the world to save sinners. And in the Acts of the apostles: 
Chap. 13.  To him give all the prophet's witness, that whosoever believeth in him should receive remission of their sins through his name. 
Chap. 1.29.  And in the Gospel of S. john. Behold the Lamb of God which taketh away the sins of the world. 
Chap. 19.10  And in Saint Luke. The Son of man is come to seek and to save that which was lost. 
Chap. 9.13. & 11.28.  And S. Matthew saith. I am not come to call the righteous, but the sinners to repentance. And again, Come unto me all ye that are weary and laden, 
Chap. 4.25.  and I will ease you. And to the Romans. He was delivered to death for our sins, and is risen again for our justification. 
Chap. 54.5. Dan. 9 Matth. 1 2. Tim. 2. Ephes. 5. Hebr. 8.11.  And Esay saith. The chastisement of our peace was upon him, and with his stripes we are healed. And in the Revelation. He hath loved us and washed us from our sins in his blood. Which thing is also declared in many other places of the scripture, and most notably in the Epistle to the Hebrews. Know the Lord, for all shall know me from the lest of them to the greatest of them: for I will be merciful unto their unrighteousness, and I will remember their sins and their iniquities no more.  
Next unto the word of God, for the comfort and consolation of our consciences, 
Twelve reasons added to the testimonies before rebearsed. 1. justifying faith. Chap. 4.  we may likewise add these reasons following. First of all, that we can not be Christians without faith, and that there is no faith without righteousness for this is the principal and chief effect of all other: and as S. Paul proveth in many places of his Epistles (and especially to the Romans) he which worketh not at all, but only believeth in him that justifieth the sinner, his faith shall be accounted unto him for righteousness. Now we cannot be accounted righteous and sinners both together: for these are flat contrary and can not be in the same subject both at once. We may then safely conclude, that either we are without faith: or if we have faith, that our sins are forgiven us.  
Secondly, 
2 Our union with Christ jesus the bead of the Church.  we must remember, that we are members of the body of Christ jesus: that is to say, of his Church which he hath sanctified, made holy, and without blemish in his sight. Which can not be without the grace and mercy, which God vouchsafed through jesus Christ, whereby he hath pardoned and forgiven us all our sins. For indeed we are not irreprehensible in his sight: which thing the Church itself doth testify, as well by the confession of her faith which she maketh daily, as also by her prayers, desiring very instantly that her trespasses may be forgiven her. It must needs follow then, that if she be holy, as it is in one of the articles of our faith, that it is not in regard of that excellency which is in herself and in every one of her members, but in respect of the grace and mercy of God, who will not impute her sins unto her.  
Thirdly, we must not think that Christ jesus is come into the world in vain: 
3 jesus Christ hath not taken our nature upon him for nothing, nor is not dead in vain.  or that God his Father had appointed him to take upon him the nature of a man, thereby to become mortal and subject to many passions to no end nor purpose: & that he himself would have suffered so many shameful and ignominious reproaches, such wrongs and injuries, such grief and vexation of mind, and in the end so cruel and fearful a death without some very great and urgent occasion. Can we allege any other cause hereof, but the pity and commiseration that both the father and the son had of us, and of that miserable estate and condition wherein we were. For which cause the one of them was induced to pardon our offences by his mercy, and the other to die for us, to the end, that he might satisfy for us, and so get pardon for our sins. If then the end of the in carnation of Christ jesus, and of the eternal counsel of God be the deliverance of his elect, and the remission of their sins, we must conclude, that both of them were frustrate of their purposes, if our sins be still retained; and if both their intents be accomplished, that then our offences are pardoned. Fourthly, 
4 The mystery of our baptism.  we must regard and consider what is the mystery and signification of our baptism. And that God hath so expressly commanded, that so many as will be adopted for his children, should be washed with water and baptised: for if the grace of God and the blood of Christ jesus, whereby we are spiritually and invisibly washed from our sins, are represented unto us in this holy and visible sacrament, and ceremony: if moreover God hath ordained that it should be perpetual and continued for ever, and be observed in his Church, to the end that by this means he may assure all the members thereof of his grace which he offereth them, to cleanse them from their filthiness: we might infer, that if our sins were not forgiven us, he should be unfaithful, and should abuse us wonderfully, solemnly to promise' us a thing, which he neither can nor will perform & accomplish: And furthermore, that our hope should be in vain to trust in his promises. So long then as God shall be true and eternal, and the trust and confidence which we have in his word and mercy, shallbe certain and infallible, Christians need never doubt of the remission of their sins.  
We must also further consider, that the end why the supper of the Lord is instituted, 
5 The institution of the supper of the Lord  was for nothing, but to put us remembrance of the death and passion of Christ jesus, and to set continually before our eyes his blood, wherewith the new counnant is ratified and established. Now then, it was convenient, that in that league and alliance, which God hath made with his people, that he should writ his laws in their hearts, and forgive their sins and iniquities, and never remember their transgressions any more: and therefore we may conclude, that if they were not quite abolished, and blotted out of God's book, the covenant and alliance should not be strong; and that all this bread & wine which we receive at the Lords table, should be but signs of mockery and deceit.  
The mercy of God also is a very forcible argument to persuade and assure us of the remission of our sins. 
6 The mercy of God. Psal. 33.57.103.  For David saith not without good cause in his Psalms, that the earth is full of God's mercy, that it shall continued for ever and, that it reacheth unto the heavens. And S. Paul saith, that he is the father of mercies & the God of all comfort and consolation. Giving us thereby to understand, how merciful he showeth himself unto his children so long as they are in this world, where they are environed about with all sorts of miseries, the principal of which, is sin. It is requisite then, that God should pardon us: for if he should impute out sins unto us, the earth (contrary to the prophesy and revelation of the holy ghost) should not be filled with his merits, but with his curses and maledictions. And as touching himself, he should rather be accounted a God of wrath, of anger, and vengeance, than a God of mercy: for that sin, if it be not pardoned, and the wrath of God thereby appeased, can bring forth nothing but torment and misery.  
The reason also that is drawn from the faithfulness of God to prove the remission of our sins, 
7 The faithfulness of God Chap. 1.9.  is no less available than the former. For if (as S. john saith in his first Epistle) in acknowledging our sins, he promiseth to pardon and forgive us our sins, and to cleanse us from all unrighteousness, we aught to believe him. But if we doubt, it is either by reason we think he will not stand to his promise, nor be so good as his word: or else for that we think he is not able to perform that, which he speaketh: or else that he is altered and changed, and reputes him of that which before he had said: or else that our incredulity hath abolished that faithful and sacred promise which he hath made unto us either of which we can not do or think without most horrible blasphemy, and most execrable impiety. If then we will retain a holy opinion of our God as we aught to do, 
Psal. 130.7, 8  we must both living & dying believe assuredly that which David saith: that mercy is with the Lord, & with him is great redemption: and he shall redeem Israel from all his iniquities.  
Moreover, if we can not have any remission of our sins, 
8 The force and efficacy of the prayers of his children.  to what end do we so earnestly, & so heartily crave at the hands of almighty God, that it would please him to forgive us our sins, & to remove out iniquities out of his sight? he hath promised that in seeking for him we shall found him, & in ask of whatsoever is necessary for us, that we shall obtain it: & likewise that his ears are always open & ready to hear the petitions of all such as put their trust in him: and that whosoever will call upon his name faithfully, shallbe saved. And therefore not doubting of his promises, we daily beseech him to forgive us our debts: should we not then be notably deluded, if he would not vouchsafe to hear us? & should it not be a flat mockery, first to command us to pray, & secondly to promise' to hear our prayers, if when we have made our petitions unto him, & that he hath heard us, he will notwithstanding do nothing for us.  
Furthermore, why is it said in the scriptures; 
9 If we should not be closed from our sins and healed of our infirmities: the name of physician should be unfitly given unto Christ.  that God healeth us of our infirmities? why also hath Christ jesus among other his titles named himself a physician? was it because he had power to heal the diseases of the body, or rather for that he could cure the soul? if is be so. I would demand if there be any greater or more dangerous disease then sin? or what is there, that aught sooner to move him to pity us, or what greater occasion can be offered him, to she we his skill, his dexterity, his care and diligence towards us? Let us then either conclude, that he is no skilful physician either for the body or for the soul▪ or else that we may assure ourselves, that he will purge us from our faults, heal all our infirmities, and give us a free and full remission of our sins, in the obtaining whereof, we may be certain to come to perfect health and everlasting happiness.  
To what end also serveth the gospel, if it were not to cleanse us from our sins, 
10 The preaching of the gospel.  and to reclaim us from our vain and foolish conversation? Is it to no end that it is called the word of grace, of reconciliation, of salvation, and of life: and is the title of glad and joyful news falsely applied unto it? why should we thank S. Paul and the rest of the Apostles for preaching of it, or Christ himself for bringing of it? what a folly, or rather, what a madness were it, to suffer so much unquietness for preaching of it, and spreading of it abroad among all nations: or to endure such torment and martyrdom for the profession & defence thereof? or (to be short) what commodity shall we get by hearing of it, by meditating of it, and laying of it up in our hearts as incorruptible seed: or to cell all that we have, and buy this precious and most excellent treasure and pearl, if it were not in the end commodious for us, able to save our souls, and to cleanse us from all our sins?  
In like manner, if our sins were not forgiven us, what difference should there be between us and the devils? 
11 The difference between the children of God and of the devil, which would not be, if god did not pardon our sins.  or what had we more than they, that we might insult over them? for if we will consider our own nature, it is altogether filthy and polluted, and without the great mercy of God, there is no more integrity in us, then is in them. If we would examine our lives and all out thoughts, our words, our works, and call the cogitations of our hearts to a reckoning, and try them thoroughly, we should found that we are marvelous obstinate and rebellious enemies to God, and as bad as they: and that we have nothing whereof we may glory, but only his mercy, by which it hath pleased him to make a difference between us and them, and to exempt us from their number, giving us for the love and merits of Christ jesus, a full remission of all our iniquities & offences. Whosoever then would doubt hereof, besides his unthankfulness towards God, in contemning of his benefits, should shake hands with the devil, and become his friend and companion.  
The last reason to confirm us, that he will pardon our sins, is the authority which he hath given unto the pastors & ministers in his Church, 
12 The authority given unto preachers of the gospel to assure sinners which are repentant & believe the remission of their sins.  to bind and to loose by the preaching of his word, according unto the capacities of those, to whom it is spoken: that is to say, in believing to be absolved, and, in not believing to be condemned: for if that, which Christ jesus hath said, be true, that is, that whatsoever they bind in earth shall be bound in heaven, & whatsoever they loose in earth, shallbe loosed in heaven: if in hearing of them we hear him: and contrariwise, if in despising of them, we despise him: whensoever they preach unto us forgiveness of sins in his name, we aught to receive it as from his own mouth, and to be as certain thereof, as if we had heard him speak from heaven, where he is now in great glory, and to doubt no more of the verity thereof, then did the sinful woman, and the man that was sick of the palsy, when as he said unto him, Go thy ways in peace, thy sins are forgiven thee. For even as those decrees which are established in any Court, are confirmed & authorized by the king: so likewise those sentences & decrees which are pronounced by the Church, and agreeable unto God's word, are approved & confirmed by God himself. And thus have I briefly set down those twelve reasons or arguments to prove that our sins are forgiven us.  
But because there are many weak & scrupulous consciences which will hardly be persuaded hereof, 
Remedies against temptations which arise of the consideration of our sins.  by reason they can not conceive these reasons before remembered: partly by reason of a natural & superstitious kind of fear, & partly with I know not what imaginations, wherewith their minds are continually tossed & tormented, which though they be sometime expelled, yet they presently return again & minister new occasions of vexation & sorrow: It shallbe very convenient to touch some of them before we make an end of this work, & to refute them as fully and amply as we may. 
1 Against the temptation proceeding of the great number of our sins.  Some are afraid of the great number of their sins, & think because they are so many, they cannot be forgiven. But these poor souls never consider with themselves in the mean time how great the liberality of God is to whom it is no greater matter to forgive ten millions of crowns then one penny: & they do not seriously ponder the marvelous efficacy & force of the blood of Christ jesus. For if he were ordained to take away the smnes of the whole world, why should he not be sufficient to heal the sores of particular sinners? King Manasses confessing before God, that his sins were multiplied as the sand of the sea, yet notwithstanding desired God to pardon him. And did not David after that he had publicly acknowledged, that no man could number his offences, or declare his transgressions, desire God to forgive him, & to pardon his secret sins? we imagine peradventure, that he is like unto some niggardly prince, & that he hath certain rules to measure his expenses & alms deeds, and that he may in no wise pass some prescribed limits: & yet we do not consider, that if he should deal so with us, that there should be no man in this world, yea, though Abraham, job, Daniel, Samuel, & S. john were alive again, that should not be condemned: because the corruption is spread over all, & every one is infected therewith. So that then, this being well weighed, we need never be astonished at the multitude of our sins if we will flee for comfort unto the mercies of God, and never doubt of his promises.  
Others are wonderfully terrified with the greatness of their sins: 
2 Against the temptation proceeding of the greatness of our sins. The first remedy.  but we must think with S. Paul that where sin hath abounded, there grace hath abounded much more: & as we see that there is no darkness so thick & obscure, but the Sunbeams will quickly expel it: so likewise, we must think that there is no obscurity or darkness in man's mind, but God can quickly drive it away by his light; nor any malice in his heart, which he can not pardon by his grace, & correct by the virtue of his holy spirit; nor any disorder in his nature or life, but that he can easily redress by his divine wisdom, whensoever it shall please him. What shall we think of him & of his power? 
The second.  Is there any so ignorant that he is not able to instruct by his wisdom: any so weak, that he is not able to help by his might: any so sorrowful, that by his goodness he can not make joyful: or any so poor, that he is not able to enrich by his liberality? we need never doubt but he is able to pardon the most grievous faults that ever were committed or thought upon him. 
The third.  For look how far he is higher than we, so far is his mercy above our malice. 
The fourth.  He is, as it were, a great & deep Ocean, wherein all the vices, sins, & miseries of his Church are drowned and swallowed up. And as there is no offence so grievous, no wickedness so enormous, or crime so detestable and odious, but that in justice he might punish it. 
The fift.  so is there none of these, but by his mercy which is above all he may pardon & forgive. Was there any corporal disease, though never so desperate, but that Christ whilst he was here on the earth, was able to cure it? and shall we think then that there can be any disease of the soul, whereof he hath most especial care, & where in he hath most cunning, that can not be healed by his wisdom & skill? If when he was mortal & clothed with so many infirmities, subject to so many and such grievous vexations, he was not withstanding able to raise up the dead, & such as stunk in their graves, as did Lazarus: shall he not now, sitting at the right hand of God, where he hath all power & authority both in heaven & earth, 
The sixth.  be able to cure both the diseases of the body & the soul? for the one is no harder than the other. Moreover, if he came into the world to ease those that are heavy laden, shall the wait & heavy burden of our sins, hinder us from coming to him? doth he make any difference between the sins & the sinners, when as he exhorteth all those, who are a thirst to come unto him, & he will give them of the waters of life, & that freely & for nothing, wherewith they may quench their thirst? doth he except any? why did he say, when as he opened the book in the synagogue, & read out of the Prophet Esay: that the spirit of the Lord was upon him, who had anointed him to preach the glad tidings of the gospel to the poor, to heal the broken hearted, to preach deliverance to the captives, & recovering of sight to the blind, that he should set at liberty them that were bruised, 
The seventh.  & that he should preach the acceptable year of the Lord? And to what end tendeth the parable of the two debtors, whereof the one aught 500 pence, & the other fifty? & of the creditor, who having two debtor which had nothing to pay, forgave them both; if not to show unto us that he is as ready to forgive the great sins; as well as the small & little ones, to the end, that it should be an occasion for us, by considering how much we are bound unto him, to increase our love and affection towards him? Let us conclude then, that there is no wound so dangerous, but the plaster of God's mercy, made with the blood of Christ jesus his Son, will quickly heal and recover it.  
There is another thing also which maketh us to doubt of the remission of our sins; & that is our continuance in them. 
3 Against the temptation of our commuance in sin.  For considering that by reason of the corruption of our nature, which is so great & so hard to be amended, we can not but think often with ourselves of our great offences towards god, & fear lest he will not vouchsafe to pardon so many heinous faults, & we are ashamed to beg remission at his hands, & to confess so daily, so continual, & such obstinate perverseness, as indeed is in us: & by this means fear & shame do pull us back, 
1 This evil is common unto us with all other men.  as well from that trust & assurance we should have in his mercies, as also from that boldness & hardiness, which it is requisite we would assume, whensoever we appear before him to crave any of his graces. Now the better to avoid this temptation, which of itself is very strange & forcible, we must first consider, that it is common unto us with all other men in the world. 
1. Kin. 8.46.  For that as Solomon saith, there is no man that liveth without sin. For the Apostles themselves who had such an exceeding care to serve God & to obey him in all things, & had received such great measure of his graces: 
Rom. 7.14.  yea S. Paul himself who in pouring out his griefs for that sin & wickedness which he perceived to lie lurking within him, & that a long time after that he was regenerated, saith: We know that the law is spiritual, but I am carnal, sold under sin. For I allow not that which I do: for what I would, that do I not: but what I hate, that do I If I do then that which I would not, I consent to the Law, that it is good. Now then, it is no more I that do it, but the sin that dwelleth in me. For I know, that in me, that is, in my flesh, dwelleth no good thing: for to will is present with me: but I found no means to perform that which is good. For I do not the good thing which I would, but the evil, which I would not, that do I I found then by the law, that when I would do good, evil is present with me. For I delight in the law of God, concerning the inner man: but I see another law in my members, rebelling against the law of my mind, & leading me captive unto the law of sin, which is in my members. And likewise to the Galathians. 
Gal. 5.17.  The flesh lusteth against the spirit, & the spirit against the flesh: and these are contrary one to the other, so that we can not do the same things that we would. We may see then by this confession, that the Apostles, who were as godly men as ever were, & who had received wondered mercies at the hands of God, were not exempted from sin after their regeneration, & that even the dear children of God are often molested & troubled with the stings and concupiscences of the flesh, which do marvelously cool the heat of that affection, which should be in them to the service of God. Notwithstanding all which, they never give over, but still trust in the mercies & goodness of their heavenly father, hoping their sins shall never be imputed unto them, so long as they lay hold of the merits of Christ jesus, and instantly crave at the hands of the almighty, to aid them with the power of his holy spirit, for the mortifying of their wicked lusts & concupiscences. Which thing S. Paul doth notably declare in the Chapter before mentioned, 
Rom. 8.1.  when as presently after the confession of his infirmity and weakness, he addeth: Now then there is no condemnation to them that are in Christ jesus, which walk not after the flesh but after the spirit. For the law of the spirit of life, which is in Christ jesus, hath freed me from the law of sin and of death. Albeit then, 
2 God commondeth us to pray unto him and he promiseth pardon of our sins.  that all our lives long we feel many infirmities, and a marvelous contradiction in our flesh to the will of God: notwithstanding we need not doubt, but his grace will assist us: and that the continual prayers which we make unto him will obtain pardon for us through his great and incomparable mercy. Saint Cyprian in expounding the lords prayer saith: It is an evident sign that we sin daily, in that Christ hath taught us to pray continually unto God to forgive us our sins. We may add further, unto the saying of this holy doctor, that God in commanding us to pray without ceasing for the remission of our sins, hath taught us thereby, that he is willing to hear us whensoever, & as often as we call upon him faithfully. In like manner also in all places of the scripture wheresoever there is mention made of his grace and mercy, 
3 His grace and favour continually set before our eyes. Chap. 5.21. Chap. 1.7. Chap. 2.2.  there is always mention made of the time present. As first of all, David saith not, blessed is the man whose unrighteousness hath been forgiven, but, is forgiven, and whose sin is covered, and, to whom the Lord imputeth no sin. And S. Paul in the second to the Corinthians saith, that he hath made him to be sin that knew no sin, that we should be made the righteousness of God in him. And S. john in his first epistle general saith: not only that the blood of Christ jesus hath cleansed us, but that it doth cleanse us from all sin. As also in the second Chapter of the same epistle he doth not say, that he hath been, but that he is the reconciliation for our sins, and not for ours only, but also for the sins of the whole world. And doth not the Apostle say to the Hebrews, that by one only oblation Christ jesus hath consecrated for ever those whom he hath sanctified? as then sins, infirmities, and imperfections do continually abide in us, and hung as it were, upon our shoulders, so long as we continued in this world: so likewise are the mercies of God always priest and ready to help and secure us, 
4 This grace and favour endureth for ever.  whensoever we call upon him, and most available to purge us from all our iniquities, and to cleanse us from our sins. And to what end is Christ our high priest, once entered into the holy place, having obtained eternal redemption for us, and by his death confirmed the will and testament of God, if it were not to this end, to appear and stand before him, 
5 jesus Christ is our only and everlasting Mediator.  and be an intercessor for us? Hath he been, or is he now at this present, & shallbe ever hereafter our Christ, that is to say, our Mediator towards his Father, to bring us into his grace and favour? Was he the Physician and Saviour of his Church no longer than he walked here upon the earth? or is he so now likewise that he is ascended into heaven? though he hath but once shed his blood for us, for the satisfaction and remission of our sins, do we not drink daily thereof in his supper, 
6 His word & sacraments do assure us of the continual remission of our sins.  to the end we may apply it unto ourselves, and thereby receive the fruit and commodity that cometh thereof? have we only believed when we were baptised, & at our first entrance into God's house: or being once in, do we persevere unto the end, and fully believe the remission of our sins? If then a Christian obtaineth by faith that which he believeth and hopeth for: we need not doubt, but that if we believe always, we shall always be forgiven, and that the remission of our sins shallbe as durable, as the grace and mercy of God, the certainty of his promises, the power and efficacy of the death of Christ jesus, 
7 Such is the faith of the Church.  and the faith of his Church, which are the matter and substance whereof it is compounded. And therefore as Esau said to his father Isaac, that he had more than one blessing, so we may be assured at the hands of our heavenly father, to receive more blessings than one, whose grace and bounty is so abundant, as that it floweth over all, and endureth for ever and ever.  
Some there are also, 
4 Against the temptation proceeding of the distrust of the mercies of God, & of the opinion that some have, how that he requireth of his children a perfect inherent righteousness.  who distrust and despair of the mercies of God, and are wonderfully afraid, for that they think that he is always angry with them: being persuaded that he requireth a perfect and an absolute righteousness of all his children, and that if we will please him, we must observe whatsoever he hath written in his law, doing neither more nor less than he there expressly commandeth. Which if it were true, we should have no need of the righteousness which cometh by faith, but only of that which cometh of the law. For as Saint Paul saith, those who can fulfil the law, shall be reputed righteous, and shall live by the works thereof. But because we can not be justified by this means by reason of the infirmity and weakness of our flesh, which so hindereth us, that we can not accomplish it: and that Christ is the fulfilling of the law to so many as believe: and for that this opinion is the principal cause of the rejection of the children of Israel, 
Rom. 9.31.  as Saint Paul witnesseth, Who following the law of righteousness, never attained thereto, because they sought it not by faith, but by the works of the law: For they have stumbled at the stumbling stone, as it is written, Behold, I lay in Zion a stumbling stone, and a rock to make men fall, and every one that believeth in him, shall not be ashamed. It is very requisite then, as well for these three considerations, as also for many others, and especially for the quieting of the conscience, which in many fearful natures and religious persons is exceedingly more tormented herewith then with any thing else, 
Three especial considerations.  to know first of all how to please God, and to do those things which are agreeable unto his will and commandment. Secondly, to know those things wherein the righteousness and perfection of a Christian doth especially consist. And thirdly, what the reason is, why after our regeneration, we do still continually, and shall so long as we live feel so many infirmities, so many rebellions and disordered motions in our flesh. As concerning the first, God doth not require, 
1 What it is that we aught to do to please God.  that we should be without carnal desires, worldly affections, and fleshly concupiscences: but that we mortify our flesh according unto that grace which it pleaseth him to vouchsafe us, by the working of his holy spirit. He doth not require that there be no filth upon us, but that we be careful to wash ourselves from all impurity. He doth not require that we should be without sin, but that it should have no such domination and rule over us, that as slaves well affectioned to the service of their masters, we should likewise be ready to obey it in the lusts and the concupiscences thereof. 
We must from day to day seek to put off the old man & clothe ourselves with the new  He hath not ordained, that so long as we are carnal and sold under sin, there should be no evil in us, which so long as we are here, can not be separated from us: but we must make war against sin, we must not like of it by any means, but we must hate it, and we must groan under the burden thereof, humbly confessing all our sins unto God, and hearty crave pardon for them: and further, that we must not give over our members to work iniquity, and to be, as it were, the armours of all kind of impiety: but we must continually put off some of our old rags, and turn ourselves into our shirts: and herein we must be like uno a broached vessel, whereat we must draw continually, 
1. Cor. 5.7.  until all be out. We must be still purging out the old leaven, that we may be a new lump. In a word, so long as we are here, 
1. joh. 1.8, 9  he would not have us quite without sin, for whosoever thinketh so, maketh God a liar, but that we should humbly acknowledge and confess our sins: and for the rest, that we should persuade ourselves, that he is faithful and just, to forgive us our sins, and to cleanse us from all unrighteousness. As concerning that which is good, he would have us to carry an earnest affection towards it, 
Rom. 7.  and to delight in it: and that though we find an insufficiency in ourselves to do good, yet at the lest, that we should be willing thereto, and also that we should approve and consent unto that law which is good and holy, and to the commandment which is just and righteous. And in a word, 
Phil. 3.13, 14.  that after the example of Saint Paul, we should forget that which is behind, and endeavour ourselves unto that which is before, and follow hard toward the mark, for the prize of the high calling of God in Christ jesus. Behold then briefly, that which briefly God requireth of us, touching the care we aught to have in fleeing of vice, and in following of virtue: who if he will not approve of our service, unless it be wholly agreeable and conformable to his law, we may conclude that then he shall have never a servant in the world. For as Saint Peter saith, 
Acts. 15 10.  This is a yoke which neither the Apostles nor all the holy fathers and patriarchs were able to bear: which thing they themselves confessed: as Abraham, 
Gen. 18.27.  who standing before God, acknowledged that he was but dust and ashes. And David saith, that his sin was continually before him. And job, 
Psal. 51.5. job 9.3. Dan. 9.5.  that he could not answer one thing of a thousand. And Daniel seeking the Lord by prayer & supplications, with fasting, sackcloth & ashes, saith, we have sinned & have committed iniquity, & have done wickedly, yea, we have rebelled, & have departed from thy precepts, & from thy judgements: for we would not obey thy servants the prophets, which spoke in thy name to our Kings, to our princes, & to our fathers, & to all the people of the land. OH Lord, righteousness belongeth unto thee, & unto us open shame & confusion. And Paul confesseth that he had been a blasphemer, 
1. Tim. 1.13. Vers. 14.  a persecuter & an oppressor, & was at that time, when as he made that confession, the chief & principal of all sinners. And to be short, if we read over the whole scriptures, we shall found that the most holy persons that ever were, have showed both by word & writing that they have been grievous sinners, & that it was impossible by reason of their natural corruption to fulfil the Law of God. What shall we say then of ourselves, 
Secondly we must acknowledge that we are marvelously degenerated from the piety and uprightness of fore fathers.  who are so bad & of so small account in respect of those ancient fathers, & who have so far degenerated from them, both in regard of our religion, our policies, & ceremonies, that we may justly be said, not to have so much as a handful of their piety, faith, righteousness, virtue, & equity, & do resemble them no more then old ruins do beautiful & stately buildings? How then (say I) shall we, who are in such a piteous case, be so bold as to lift up our heads so high, & promise' unto ourselves such strength & ability, that we dare so much as think that we are able perfectly and absolutely to keep and observe the Law of God? For though we did shine as bright as the moon & stars, yet should not we be clear in God's sight. What shall we do then, who are but worms and dust? OH the mad presumption and intolerable pride of men, who being as wicked as the Devil, 
Thirdly to avoid the hypocrisy of such as justify themselves. Sozom. 1. book, chap. 21.  do notwithstanding imagine that they are able to attain unto the perfect righteousness of Christ jesus the son of God: which they must needs do, out of doubt, if they will fulfil the la. It is reported in the Ecclesiastical history, that there was one Accesius a disciple and follower of the heretic Novatus, and a stout maintainer of his master's heresies, who defended before the Emperor Constantine, that after we had once received the remission of our sins in Baptism, we are bound from that day forth under pain of damnation, so exactly and so strictly to keep the Law, that we must omit no more thereof, then did Christ jesus: otherwise we shall never obtain any mercy and favour at the hand of God. Whereupon the Emperor, who was a very wise and virtuous prince, answered, If this be true, Accesius, thou mayest make thee a ladder and clime to heaven alone: giving us thereby to understand, that it was impossible for any man to attain unto such perfection; and that there is no man (except Christ jesus, 
james. 3.2.  who was conceived by the holy Ghost, and never knew sin) which doth not offend (as Saint james saith) in many things: and therefore by consequent if he will be saved, must needs have a Mediator and an intercessor for him. We may conclude then, that God doth not require such an absolute perfection and purity in man, as that he should be without all sin: for that can not be in any but in the Son of God Christ jesus; but that we will be careful & desirous to attain to a holy and pure life, & be continually striving against sin, & bend all our affections to true holiness. And if it shall happen at any time, (as often it will, considering our own imperfections and ignorance) that we go astray: that which he requireth of us in such a case, is; that with all humility and hearty sorrow we acknowledge our faults, and that as we are daily and hourly ready to renew our transgressions, so we should continually by our repentance, and by our hearty and earnest prayers renew the grace and favour of God towards us.  
It may appear then by that which hath been said already, 
2 Wherein the righteousness and perfection of Christians consisteth.  that the righteousness and perfection of Christians consisteth of two parts. First, in confessing that we are sinners before God, & that we repose all our confidence and trust in his mercies. And secondly that we be desirous to serve him, and be obedient unto his holy commandments, in as great measure as it shall please him by his grace and holy spirit to aid and assist us. 
Excellent sayings of S. Augustine.  S. Augustine in reasoning against the Pelagians, hath many notable and excellent sayings to this purpose. As first, that our life may be termed perfect and upright: if we understand that to attain unto this perfection, it is requisite, that in what age or degree of virtue soever we be, we must always consider our own imperfections in our hearts, and humbly acknowledge them with our mouths. Secondly, that the perfection of Christians doth more consist in the remission of their sins, then in the perfection of their virtues. Thirdly, that the grace and mercy, whereby God hath pardoned our sins, doth preserve and keep the Church in her estate. Fourthly, that this grace hath raised us up when we were dead, and hath now made us immortal, and that by it, being lost we were found, and shall now devil for ever in our father's house; being thrown down, we are lifted up; & are at this present so well supported by the means hereof, that we need never to fear (provided always that we lay hold thereof, and that through a cursed and arrogant opinion of our own strength and ability, or the power of any other creature whatsoever, 
Sundry notable comparisons of this Doctor for the confirmation of this point.  we do not departed from it) falling into that horrible and fearful pit of death and destruction, wherein we were before. Besides these worthy sayings of this holy Doctor, which are very pregnant and plain for the confirmation of that which we have said before, touching Christian righteousness, he setteth down also many excellent comparisons, whereby he doth most lively set forth the truth hereof. And first of all in his book of the City of God, comparing it with the Sanctuary of the Romans, he saith, that even as their city was peopled in the beginning, by reason of that freedom and impunity, which Rhemus and Romulus proclaimed and offered to all malefactors, which would come and inhabit there: 
1 The Church is an assembly of sinners, which God doth sanctify and justify.  So likewise the Church of God is builded and gathered of all nations of the earth, by a general pardon which God doth offer unto so many, as will enter and devil therein: with this condition, that they must desire it, and trust to obtain it by his mercy through the merits of his Son Christ. Whereby we may gather that to speak properly and truly, the Church is nothing else but an assembly of idolaters, blasphemers, infidels, rebels, ingrateful, disloyal and barbarous men, murderers, thieves, usurers, slanderers, backebiters, and such like people, to whom God hath freely given his grace, thereby to save them, in forgiving their offences, and releasing that punishment which was due unto them for their sins. And again writing upon one of the Psalms, 
Psal. 31.2. The diseases which he healed, and the dead which he raised up.  he compareth God unto a skilful Chirurgeon, and a Christian unto a man that is most grievously and dangerously wounded, saying, that as a maimed man, who desireth to be healed, and to recover his former health, must not hide his wound but make it known unto the surgeon, who by washing thereof, and laying his plaster to the sore, doth in a short time heal it and make it as sound as his other parts. So likewise if we will heal the maladies and diseases of our souls, we must lay them open in God's sight by a true and hearty confession, and he must apply his plaster, that is, his mercy and a general pardon which he must give us for all our faults and iniquities. In another place he likeneth our redemption to the deliverance of the people of Israel, 
3 How that we are delivered and maintained by the power and grace of of God, as were the children of Israel.  when as they were in captivity in Egypt, and saith, that even as when they were delivered from the place where they had been captives, their enemies which pursued them, were drowned in the read sea. So likewise in Baptism, which is the beginning of our redemption, our sins are washed away by the blood of Christ jesus. After that they were entered into the wilderness, before they came into the promised land, they were constrained to fight with hunger and thirst against heat, against those solitary deserts, against Amalek, against venomous serpents, & other in numerable temptations: so likewise after that we have been called & sanctified, before we can enter into that eternal glory & rest which we hope for, we must first fight against the devil, the world & our own concupiscences. If at any time they were bitten with serpents, they had no other means to heal and recover themselves, and to keep them from their venom, but to lift up their eyes, and to look upon the brazen serpent, which Moses by the commandment of God had erected to this purpose. So likewise if we be stung or hurt either by our enemies, or by the inordinate lusts of our faith, whereby we lift up the eyes of our hearts to behold Christ jesus hanging upon the Cross: We may behold in this similitude our righteousness very excellently and very fitly described, and that the greatest part thereof consisteth in the grace and mercy of God, which it pleaseth him to bestow upon us, not only when he calleth us, but also ever after so long as we live in this world, pardoneth our transgressions by his great goodness, and for the love of his only Son by whom we are commended and reconciled unto him. 
4 Of the thief that was crucified who by his faith obtained mercy at the hands of Christ jesus.  He also setteth down another comparison very fit and agreeable to the same purpose: and that is of the two thiefs, who suffered with Christ, by the which (saith he) all men both the godly and the ungodly are represented. If one should examine the lives of these two poor & wretched thieves, there would be found small difference between them. For both of them were very wicked and naughty persons, & such as had deserved death by the laws. In like manner there is no difference between the elect & the reprobate; for both of them are vicious, not only by nature, but also in conversation. 
Psal. 14.1. Rom. 3.10.  And there is not one (as David saith, & likewise Paul) that doth good, & that hath not deserved a shameful death at God's hands, if he should deal as men deserve. There is then no other distinction between them, but that which distinguisheth the malefactors. For as the one was saved for that he did first acknowledge & confess his faults, and then that he to whom he confessed them was willing to pardon them: so likewise the difference between the elect & the reprobate is this, that the one do acknowledge their sins & are hearty sorry for them, and withal do continually cry unto Christ jesus, seeking for help at his hands who was crucified for them: whereas on the contrary, the other will not acknowledge their own weakness, & therefore they grow so proud, & are puffed up with such a conceit of themselves, that they give themselves to all kind of sensuality, & wholly delight in things of this world, & so in the end do die both impenitent and obstinate sinners, neither do they know Christ jesus, but rather contemn and despise him, as that proud and mallepert thief did: yea they bark and bay at him, even as dogs do at such as are not of their acquaintance.  
This comparison then made by this holy and excellent Doctor, tendeth to this end, to show us, that we are righteous as the thief was righteous: that is to say, by confession and repentance of our sins, and by the remission that we obtain by a lively faith in Christ jesus. And as our forefathers who were very wise and well advised in many things, have always attributed unto him these two names, good, and Thief, and that after his death, when as he was now glorified, and reigned in Paradise with Christ jesus, signifying by one of the said names what grace and favour God had showed him: and by the other, the quality and desert of his own sin. By the same reason may we term Christians, either good murderers, good idolaters, or good whoremasters, or good slanderers, or good sinners, according unto the sin whereto they have been most addicted. For in thus doing, we always give the glory of their justice and righteousness unto the grace and favour of God. And to humble them withal, we put them in mind what punishment they should have, 
5 Is that of the moon which borroweth her light of the sun.  if God should deal with them according unto their deserts. Now because the greatest and the best part of the righteousness of all Christians do lie and consist in Imputation, that is to say, in that God by the merits and obedience of his Son Christ, doth hold and accounted them just and righteous, whensoever they appear before him in judgement: this learned and godly father doth compare the Church in another place to the Moon: and saith, that, as that is of itself dark and obscure, having no other light but that which is borrowed of the Sun: so likewise the Church hath no other righteousness, but that which is communicated to it, by the death and merits of Christ jesus, from whom she is no sooner severed, but forthwith she is eclipsed, and remaineth in her natural darkness and blindness, which is far more fearful, and is much thicker than that of the Moon, when it is declined from the Sun. We may then fully resolve, being induced thereto by so many excellent sayings and fit comparisons of this ancient Doctor, that the first and principal part of our righteousness is in this, that it pleaseth God to be merciful unto us, and to forgive us our sins for the love of his Son Christ, in whom alone we aught to put our whole trust and confidence, so long as we are laden with this heavy burden of corruptible and sinful flesh.  
Now as touching the second, 
Of the obedience which we own unto God.  which is the obedience and service we own unto God, and which we aught in all faithful manner to perform unto him, after that he hath once received us into his house, it consisteth (as Saint Ambrose saith) rather in a holy affection, then in any real and essential effect. For all that we can do, or rather all that the grace of God worketh in us so long as we are in this world, is a desire to serve and obey him: and when soever we fail hereof to make us heartily soric for it, and in the acknowledging of our sins, to make us return to him, and humbly to desire and crave his mercy and pardon for them, and that it would please him to vouchsafe to take pity of us. We are herein very like unto sick persons, who desire nothing so much as to be in health, and to recover their former strength: and therefore they are very careful to observe all the rules of physic, and whatsoever else they think may be available for the recovery of their strength and health: and yet for all that they can not be so careful nor so watchful over themselves, but that oftentimes they fall into their diseases again, and must needs have the help of the physician.  
In like manner considering the feebleness, and weakness of our souls, and their variable and uncertain disposition, we had need to meditate continually in the Law of God, which is the regiment of their health, and strive (according to that measure of grace which he hath given us by his holy Spirit) to observe and follow it in all points so far forth as possibly we may. But although we study by all means that may be to do so, yet can we not be so precise herein, neither yet so provident, but that we shall fall into many grievous diseases, and therefore we must (when we have done what we can) have our recourse unto this excellent and sovereign receipt of the mercy of God, who will have pity upon us, when as he shall consider that it proceedeth not of any intemperance or evil diet that we keep, but of a natural infirmity that is in us, that we fall so often into our old diseases. 
Another similitude declaring what obedience God requireth of us.  For we must not imagine that he is like unto some cruel and heard hearted creditor, which will not release one penny of that which is due unto him, but will have all paid and that to the uttermost farthing. He is merciful unto almen, yea to his enemies, & therefore he will not be cruel & unmerciful unto his children, and we may be well assured, that as he hath showed himself unto our fathers, so he will be unto us, & therefore all though in stead of gold which we own him, we have nothing but iron, yet must we pluck up good hearts, and carry such as we have to him, and be certainly persuaded, that he will have greater regard unto his mercy in bearing with our poverty and want of ability, then to his justice in requiring of us, whatsoever is due unto him: always remembering this, that we must not be idle and careless. For if he once perceive that we are careful, and that we will take pains and do what we can to pay him that which we own, and as our power and ability will serve us, he will take pence for tasters, and shillings for crowns, and will receive a little for all that we own him, and will account us righteous, if he once see in us a will and desire to do that which is good and pleasing in his sight. 
A third fimilitude.  Even as we commonly account a good traveller, not only him that hath already go his journey, but also such an one as is ready priest and willing to go forward in his way. The conclusion then of this second point is this, that to be accounted righteous before God, it is not requisite that in all our thoughts, counsels, desires, words, works, and generally all our whole conversation, we should be so upright and conformable unto his will and Law, that we should not omit any thing of whatsoever is commanded us (for that is impossible, considering the great and wonderful corruption of our nature, and the miserable and wretched estate wherein we are) But it is only required of us, that we should humble ourselves and acknowledge and confess that we are miserable and wretched sinners, as we have already proved: And next unto this, that we repose our whole trust and confidence in his mercies and promises which he hath made unto us: 
A summary of the obedienc, ewhich God requireth at our hands.  And thirdly, that we present ourselves before him in the Name and Mediation of his son Christ jesus, and for his sake crave remission and forgiveness of our sins: And finally, the the better to make manifest such great and exceeding bounty and goodness towards us, we must consecrated the rest of our lives to the praise and honour of his Name, and seek the advancement of his glory so much as we may: humbly beseeching him to continued his gracious and loving favour towards us, and to wink at such faults as he daily findeth in us, and to accept of our good wills as of sufficient duties, and to take the great and exceeding displeasure we have with ourselves for our manifold transgressions, as a full and absolute satisfaction for all our sins.  
It remaineth now that we understand what the reason is, 
3 The reason why that after our regeneration, we still feel so many infirmities & rebellious motions against God.  why that when he hath called & regenerated us, he will not vouchsafe us such grace and favour, as to keep us in his ways, and to make us so perfect and absolute, that there be no more any repugnancy or contradiction to his will and pleasure: that is to say; that we neither think any thing in our minds, nor love any thing with our hearts, nor yet suffer our senses to delight in that which is not consonant and agreeable unto his laws and commandments. Many and especially such, as are most afraid to offend him, and are best affected toward his service, do think with themselves, that if they could obtain such mercy at his hands, that they should be most happy and fortunate, yea, and that then they should live a very angelical and holy life. Which I am persuaded is most true: And I must needs confess, that there can be no greater felicity, then to love God with all our hearts, with all our souls, and with all our strength. But seeing that both experience, and the Scripture teacheth us, 
1 We are not yet capable of so great a good, neither is it expedient that as yet, we should have the fruition thereof.  that he will not bestow such grace and favour upon us, and therefore that it is impossible that we should attain unto any such perfection so long as we are in this life, I say, that we aught to be content with such graces, as it pleaseth God to bestow upon us, and assuredly to believe and persuade ourselves, that we are not capable of so excellent and precious a treasure. Moreover it were not profitable for us, that so great a revenue should be committed into our hands, seeing as yet, we are wards and under age, besides our small discretion in the using of such great wealth, so long as we are conversant among such wicked company as is in the world, and ruled by the lewd counsel of our corrupt flesh. Let us, I pray you, consider this also: that if so be our first father Adam, who was created in such integrity and perfection, and in whom the graces of God shined in most bright and beautiful manner, was not able to resist one small and light temptation in Paradise, where he was, as it were, hedged about with the favour and love of God: what shall we do, who live in this wretched and miserable world, where we are assaulted on every side with so many and so furious temptations? and if he, who was clothed with such costly and precious garments, and wrapped up in the manifold blessings of God, would notwithstanding through a devilish presumption, and a most cursed ingratitude, forgot him of whom he had received so many excellent benefits: is it possible that we should be better advised, & more sufficient to keep our hearts and minds from this pride and presumption? 
2 By reason of our infirmities we do the better understand what need we have of the righteousness of Christ jesus. August. upon the 29. Psal.  And hereby we may gather how expedient it is for us, and how necessary for our salvation, that God, after he hath regenerated and renewed us, should notwithstanding still suffer many infirmities to devil in us, to the end they may minister occasion, and be a means to humble us, and to make us acknowledge that we have no other righteousness, but that which lieth in Christ jesus, and in the remission of our sins: nor any other hope to be saved, but by the only grace and mercy of God. S. Augustine comparing job with Adam, saith, that job sitting upon the dunghill, did valiantly resist both the woman and the devil, and therefore was with great honour received into Paradise. We cannot too often remember these two examples, seeing they teach us, that there is nothing more forcible, or more available to humble us and keep us in true fear of God, than infirmities and temptations: whereto we cannot but acknowledge ourselves to be very subject. For pride, which was the first sin wherewith we were infected, is also (as the same holy Doctor saith in many of his books) the last corruption which departeth from us, and there is nothing in this world that we are so long in learning of, nor so difficult for a man to practise, as to be humble, lowly, and to think basely of himself. For what poor beggar or butcher is there, that is not somewhat conceited of himself, or that hath not some opinion of his own person? & how can it be but that we should accounted and esteem of such things as are of prize with the world, 
3 The due consideration of our pride, draweth us to humility, which is increased by the graces & gifts of God.  seeing we boast & brag oftentimes of that which is discommended among men, and thought to be very vain and vicious? For we see there are many that delight in dancing, some in dicing and carding, others in swearing, drinking, ruffling, and quarreling, yea, poor men do often glory in their poverty, & vaunt of their patched cloaks. Seeing then, that this cursed pride hath taken such deep root in our hearts, that it is a difficult matter to pluck it out, either by instructions, threatenings, commandments, or any remonstrances what so ever, I am verily persuaded, that among the manifold testimonies and innumerable proofs, which God hath given from time to time of his great wisdom and divine providence, and those excellent graces which God hath and doth daily bestow upon us, this is not the lest: that after he hath called us to the knowledge of his Son, & united us unto him by that faith which we have in his Gospel, he hath still left several infirmities & sundry great imperfections inhabiting & dwelling in our flesh and by this means we are the more apt to be partakers of his mercy with a joyful remembrance & an assured persuasion of his grace & favour towards us. And furthermore, with these cursed & damnable relics of sin, which do exceedingly abound & flow in us, he doth correct & rebuke this proud & swelling humour which hath been the overthrow both of men & angels, making of this miserable & wretched estate of ours, as it were, a treacle & preservative against misery. 
A similitude.  For even as the apothecary maketh a receipt of serpent's skins, which is very available against their venomous bites and poisoned stingings: so likewise doth our good God compound & make a most excellent medicine of our sin & iniquity, to preserve us (as we have said already) from this dangerous infection of pride: & willeth that according to the example of him that was sick of the palsy, 
An excellent allegory.  we should continually carry our beds upon our shoulders, after that we have been once healed: not only to the end we should remember that grace & mercy which he hath showed us, but also that we should be mindful of that favour & love which he doth daily show us in healing us by the continual pardoning of all our sins and offences: and herein he doth imitate those surgeons, 
another similitude.  who keep an issue at their sores, deferring to heal & cure them, for that they would have the diseased person still to seek to him. Let us now consider of that which hath been spoken, as well touching that duty which God required at our hands, as also that righteousness and perfection which is requisite for a Christian, and what the occasion is, that we are still clogged with these infirmities & imperfections, & we shall easily discern, whether there be any other ways to come into the grace and favour of our God, then by observing of his commandments & statutes: and likewise whether we have any such great cause to fear and tremble as we do, when we enter into the consideration of our manifold sins and imperfections.  
Some others there are, 
5 Against the temptation proceeding of the fear and horror of God's judgements. Psal. 143. The first remedy.  who in remembering their horrible and fearful offences, do utterly despair of the remission of them, for that they are persuaded, that God will examine every thing that is amiss very straightly & very severely. Which if he should do, every one (as David saith) should be found culpable, and be in danger to be condemned and destroyed. But we have showed before, that there is no condemnation to such as are in Christ jesus; and not only no condemnation, but also no accusation which shall prejudice them, seeing that God on the one side justifieth them, and jesus Christ on the other side, is dead and risen again, and become a Mediator and an intercessor for them. And that this is true, it doth manifestly appear by the examples of such as are dead already, as also what shall be the estate and condition of the children of God, after their departure out of this life. 
Examples for the proof of that which we have said before.  Was not Lazarus his soul immediately after his death, carried into Abraham's bosom? Did not the thief the same day that he was hanged, enter with Christ jesus into Paradise? Was not S. Steven received into heaven presently after he was stoned to death? Which examples have been left unto us in the Scriptures, not only to declare the great goodness & mercy of God towards them, but also to manifest what grace and favour he is purposed to bestow upon all true Christians, whose lives and actions shallbe no more examined, then were those of the persons before mentioned. And we must not think, that he entertaineth them otherwise, 
By similitudes  than a loving father doth his children, when as they come to his house, or that he speaketh of any thing, but that which may minister comfort and consolation unto them. For he will say unto them, 
By testimonies.  as S. Matthew reporteth: It is well done, good servant and faithful: thou hast been faithful in a little, I will make thee ruler over much: enter in to thy master's joy: Or else, come ye blessed of my Father, inherit ye the kingdom prepared for you, from the foundations of the world: for I was hungry, and ye gave me meat, etc. Whereby we may gather that nothing shallbe remembered, but only that little good which they have done: all their evil works shallbe either buried in the bottom of the earth, or drowned in the depth of the sea, that they never come forth into judgement to accuse them: yea, all those writings and informations which may in any wise hurt or testify against them, shallbe canceled and torn in pieces. We then, who are justified by his grace, need not fear the rigour and severity of his judgements, or despair of the remission of our sins, but the consideration of them is very fearful to the wicked, who by reason of their sin and infidelity, are culpable in his sight. And in deed, we should be so far from being afraid of the judgements of God, that it should rather comfort and rejoice us. For seeing it is commended unto us, as one of the articles of our faith, which is contrary to fear and despair, either we must not believe it, or if we do, it should tend to our comfort and consolation.  
There are others also, 
6 Against the temptation which proceedeth of the consideration of extraordinary calamities, which many imagine to be inflicted upon man through an irreconcilable displeasure of God towards sin. The first consideration. The second.  who if any new adversity happen unto them, they presently despair of the graces of God, and think that this visitation proceedeth of his anger, and for some sin, which he layeth to their charge, which make them think that he is like unto a man, of whose love or hatred we conjecture by the countenance and colour of his face. But we are as wonderfully deceived herein, as were jobs friends, who used the same and the like arguments, to persuade him that he was out of the favour of God, and that therefore he was so afflicted and punished as he was. Which if it were true, it would follow necessarily, first of all, that these afflictions and scourges should be perpetual, seeing there is no man so holy, but that he hath more vice, than virtue, and more wickedness, than goodness lying and lurking in him: Secondly, that the patriarchs, Prophets, Apostles, and Martyrs of Christ jesus, were the greatest sinners in the world. For as S. Paul saith, they have been beaten, whipped, persecuted, burned, seared, and cast unto wild beasts: 
The third.  and reputed as the very dung and offscouring of the world: And thirdly, that if a duersities be apparent arguments of his displeasure, than prosperity must needs be a manifest and a certain sign of his favour and love toward us: Whereas the Apostle speaking of the one, saith, that it provoketh us to repentance: and making mention of the other: he saith, that the rods and chastisements of the other, are evident tokens of his love. We may then safely conclude, that these accidental miseries, aught not to make us doubt of the mercy and favour of God.  
We are also marvelously disquieted oftentimes, 
7 Of the temptation which proceedeth of the comparison between ourselves & such as are holy and godly men. The first consideration.  when as we compare ourselves with those who have been, or are at this present accounted virtuous and godly men. For in reading or hearing of their holiness and heavenly conversation, and comparing it with our own wicked & ungodly actions, we can not but acknowledge a marvelous difference between them and us, and therefore think with ourselves, that we are very wicked & unjust. But herein we are many ways deceived. And first of all, that we imagine that the righteousness of a Christian doth consist in his works, and not in the remission of his sins. For though that Abraham was charitable, patiented, mild, lowly and careful to do his duty in every thing, yet for all that, he was not righteous in the sight of God, but only by that grace, which it pleased God to impart unto him, by imputing unto him the righteousness of his Son, through the faith which he had in his promises. 
The second.  Secondly, if we will judge of men's virtues, we must pass over many of their faults, as their corrupt natures, their vain words, their wicked imaginations, their lewd affections, & polluted hearts: all which we should carefully & diligently examine, before we can pronounce them righteous according to the law. Now there is no question, but the most upright man that ever was, hath infinitely transgressed herein, as it may most plainly be proved by their own confessions: and therefore we must not think, that they have been exempted from sin, though that all their faults be not revealed unto us: neither should our transgressions make us imagine that we are not in the favour of God, as well as they were, though that our sins be greater in number and more grievous than theirs. 
The third.  Thirdly, we err greatly, in that we do not consider, that righteousness, faith, hope, patience, charity, humility and other virtues, are qualities which are increased or diminished, or (to speak as the Philosophers do) which are capable of more and of less. For albeit they have been more charitable and more faithful than we are, and we less than they: yet it followeth not, but that both the one and the other may be justified by that faith, which it pleaseth God to impart unto either, according to that measure & portion which it pleaseth him to think expedient, as well for his glory, as for our salvation. And therefore in regard of these reasons, we must not be terrified with the consideration of the multitude of our sins, but we must steadfastly believe that we are the children of God, as well as the Angels themselves. It is certain that they are the eldest sons (as Philo saith) because they have not sinned at all, but we are the youngest, for that (after the example of the prodigal child) we do repent us and are hearty sorry for our sins.  
There is also one thing more, 
8 Against the temptation proceeding of the great wants that are in us.  which doth greatly trouble our consciences, & doth often make us doubt whether we be of the number of God's children, & that we have the mercy of God to justify us, or not. And that is: when we do not find in ourselves a lively & fervent faith, either in praying unto God, or in praising of his holy name in confessing of his bounty towards us. The better to arm us against this temptation, 
The first remedy.  we must understand first of all, that the holiness & sanctity of the Church is set down and propounded unto us, as an undoubted article of our faith, to the end that we should not make any question thereof, though it be not so apparent & sensible, as are the colors & savours of sweet & delightsome flowers. Even as then we do not think that the fire which is raked up in the ashes, is clean put out, 
A confirmation by similitudes.  though that neither the light appeareth, nor yet the heat thereof can be discerned: and as that tree is not dead, which in winter hath neither leaves, blossoms, nor fruit upon it, nor yet any other thing which may be as a sign of the life that is hid within it: so likewise may not we be said to be without faith, for that sometimes it seemeth to be buried & smothered in us. Secondly, 
The second remedy.  we must consider that the spirit of God is like unto a wind which bloweth when & where it listeth. Seeing then, that we are very unfit to set forth the praises of God, unless it pleaseth the holy Ghost to open our lips, & that our pipes cannot resound these wonderful graces which we have received, if God himself do not set them in tune, we must patiently wait for the time, wherein it shall please him to inspire us, & take heed that we do not refuse it when soever it pleaseth him to offer it unto us, or be slack in ask of it, when we feel such cold and frozen affections within us.  
My purpose & intention hath been hitherto, 
A brief sum of this whole treatise, divided into 7. books.  to show the great & wondered distemperature of our unruly & disordered passions; and as plainly as I could, to decipher unto every one, the manifold dangers whereinto they violently drive us, if they be not bridled with the rules of reason, and, as it were, tamed and made gentle by discreet handling. Imitating herein the Lacedæmonians, who were accustomed to make their slaves drunk, and afterwards to show them to their children, that they seeing their filthy behaviour and loathsome countenances, might be the rather induced to avoid all intemperance what soever. In like manner my whole scope and purpose hath been in this discourse, to show, what disorder and confusion unruly desires and untamed humours have bred and hatched in all such persons, as have been slaves to their own affections, to the end, that every one that hunger and thirst after a peaceable and quiet estate, may plainly perceive, that there is no other means to attain their wished end, but only to kerb them short, and ride them with a sharp bit, for that they are very headstrong and unruly jades. For even as a gold ring doth not so soon touch a gouty or diseased finger, 
A fit similitude.  but that presently it causeth great and intolerable grief: so likewise the humours, riches, pleasures, and profit of this world, do nothing else but molest and trouble our minds, either with ambition or covetousness. Which passions are even as pricks and eating sores or ulcers at the heart, which bite and gnaw continually, never suffering it to take rest, or to live at ease and contentedly. 
another similitude.  And herein they do somewhat resemble our fevers or agues, the heat and cold whereof, though they be internal, yet are they more extreme and more painful to be endured, than the coldest or whotest season of all the year. In like manner there is no fire what so ever, whose heat is so forcible, as is the scorching flame of our own concupiscences. We must then take all the pains that may be to quench it: which we shall effect in time, if we do carefully remember, and diligently put in practice that which hath been before rehearsed. For even as it fareth with these great mastiffs which we nourish, the better to keep our goods from stealing and pilfering away, 
Plutarch in his treatise of the contentation of the mind.  though they bark never so fiercely, yet if they be rebuked by the master of the house, to whose voice they are accustomed, they will presently desist and leave off from further stirring: so likewise the most furious and violent passion that may be, will soon be quiet, if they be accustomed to be rebuked by reason, and not suffered to bark and bay at their own pleasures. But above all things we must seriously pray unto the Almighty, as we have said already in the beginning, to vouchsafe us continually the aid and comfort of his holy spirit, that thereby we may be enabled to master them. For if it pleaseth not him to open our eyes, 
The true and effectual means to reap commodity by that which hath been before spoken  and unstop our ears, we shall never be able of ourselves either to see or understand his truth, neither will our hearts be fit to receive the print thereof, if they be not mollified and softened by the working of his holy spirit.  
It remaineth now that we be humble and earnest suitors unto him, that it would please him for his son Christ jesus sake, to enlighten the eyes of our minds, that we may perfectly see the vanity of those things which we so carefully follow, and the true perfect happiness of that which we so warily shun & eschew. And furthermore that he would vouchsafe to turn our hearts from all such things as may in any wise molest and disquiet us, and that by the direction of his holy Spirit, we may seriously seek after that which is always accompanied with an assured rest and a joyful contentation.   
To the King of Kings, immortal, invisible, and only wise God, be all honour, glory, praise, and dominion now and for ever, Amen.   

 

  

  

  

   

FAULTS ESCAPED.  
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