imprint any carrect in the same By the meaning of which commaundement we may gather that the children of Jsraell hauing dwelt many yeares with the Egipans learned of them many wicked and pernicious customes For as more then any other people they were geuen to the Mathematyke Sciences and other artes and faculties supersticious as Magicke and Nigromoncie so there was no nation that in the death of their friendes expressed greater ceremonies then the Egiptian who showed signes of stronger frendship to his friende being dead then when he liued For when eyther the Father lost his Sonne or the Sonne bereaued of his Father or any other man by death was depriued of his priuate friende they resorted forthwith to this custome to shaue the one halfe of their haire expressing therby that their frende being dead they had lost the one moytie of their hart For which cause God forbad the Hebrews to make themselues balde to the end they should not be like the Egiptian women who in the funerals of their husbands parents childrē or great frends vsed to scratch disfigure their faces with their proper nailes which custome god forbad in the womē of Jsrael least for vsing the ceremonies of the Egiptiās they stood not subiect to the scourges of Egipt the inferiour sacrificators of Egipt whē their high priestes died vsed to make certaine carrects according to their particuler fancie in their handes armes or brestes to the end that as often as they behelde them they might expresse compassion teares as also at the death of their king all the officers seruants of his house made woundes in their armes hands face or head euery one making his wound so much the déeper by how much he stood in fauor with the king But God cōmaunding the Hebrues to refraine such wilfull hurting of thēselues forbad them to imitate the Egiptians nor to folow the customs of the houshold seruants of their king for that in all those cerimonies were effects of superstiton only innouated by the deuill yea they brought hurt to such as liued were in vaine to those that were dead In the olde law God also forbad men to labor the fielde with yokes of oxen asses And to Sowe in one grounde two kindes of graine with such lyke which were not without mistery because all those customes depended vppon the Cerimonies of the Egyptans which God would not should holde any vse amongest the people of Jsraell But here we haue to note that God restrayned not men to vse sorrow and teares in the death of their frendes For as other Cerimonies are in our will eyther to doe or not doe them so sorrow and heauines for the losse or absence of a friende doe as naturallie follow flesh◠and bloud as our appetite to eate and drinke and though by reason some men may dissemble them yet by nature there are fewe that can auoyd them Therfore God that made the hart and ioyned to it his affections neuer added any law to forbid teares and wéeping séeing to the hart whose chiefest propertie consists in tendernes there can be offered nothing more intollerable or grieuous then to sée it selfe deuided frō the thing it holdes most deare the same standing good in apparant example in the experience and disposition of any two creatures who after their long conuersation together if they be seperated or their faunes enforced will imediatly according to their kinde declare their passion the Lion will roare the Cow will yeall the Swine will gront the Dog cannot but howle much more then is the condition of Man subiect to sorrow and heauines as in whom nature bréedes a more quicke and raging sence of passion for the discontinuance of their deare frendes And if we haue compassion ouer the misaduenture of a straunger or the losses of our neighbour suffering casualtie or liuing in absence are we restrained to lesse remorce for the death of our great frend whom we see put into the graue For which cause the Philosopher was of opinion that so many times did a man dye how often he loste his friendes For that since two hartes vnited in one honest affection haue but one being and place of residence it is good reason that we bewayle the death of our chosen friendes euen with the same nature and compassion which we would doe our owne The Seconde part of the discourse is drawne out of Deut. in this text Eligite ex vobis viros sapientes c. my will is sayth God that all such as aspire to the administration of publike gouernemēt shall be wise and noble This commaundement was not pronounced of God without great misterie but chiefely that gouernours should be both wise and noble for that as wisedome without noblenesse is a troublesom thing so nobility without wisedome is but as a soule without a body or as a painted fire that becomes the wall but giues no heat to the beholder Therfore as to be gouerned by a maiestrate flowing in science knowledge fayling of noblenesse is both miserable troublesome so it cannot but be intollerable to liue vnder the controulment of him to whom fortune hath geuen greatnes of place birth grace nature denied discression other temperances of the spirit so that to make vp a full perfection it is necessary the iudge haue knowlege to debate determine causes nobilitie to moderate the residue of the affections of the minde yet The wisedome which god requires in the maiestrates of his cōmon weale ought not to stretch to subtlety or tiranny but to be tempered with modestie swéetnes gracious behauiour for a iudge in the office causes of coūcel is no lesse boūd to the obseruation of the law religion faith equitie then to be voyd of all hate enuy feare couetousnes or other corrupt affectiōs it was not without cause that god cōmaūded to institute the iudges ouer his people of noble cōdition seing it is a great argument of the sewertie tranquility of the state whose magestrate is compoūded of nobilitie and modestie Therfore the first gouernour that administred the cōmonweale of god was the easie gracious Moyses whom gods prouidence led to be nourished in the court of Pharao by the kings daughter to the end that in such societie experience of so many wise and noble iudges he might learne how to entreat assure good men in their innocencie how to chastice the euill amid their wickednes the affaires of war are far different from the policie gouernemēt of a cōmonweale established for that in matters of enterprise it is méete the captaine be valiant but to gouerne at home let the magestrate expresse affabilitie swéetnes for that a ruler ought rather to be terrible in threats then in punishement so to tēper his authoritie that his people may feele his power rather with his liberality thē with iniuries And albeit it is no generall rule that all the
rather then Published Considering that suche wronges as thys is ought eyther to bée thoroughly reuenged or altogether Dissembled I am not muche gréeued for that I dyd entreate you since the Lawe of Nature leaues a Libertie for one manne to bée béeholding to an other and amongest friendes that requeste ought not to bée intollerable whiche bringes as great necessitye to bée graunted as reason to bée Demaunded and wherein the greatest Preiudice is to him that denyeth it But touchinge the wronge you offer to repulse mée I will not enforce it wyth Argument and woordes Since my hearte is not vnarmed wyth Patience to beare it Estéeming it to a true effecte of my vertue to suffer the Iniurie since you make no Conscience to offer it One of the thinges wherein Caesar shewed most Courage was in that hée séemed most gladde when the Senate hadde denyed him anye thing Affirming that there coulde not bée a greater glorye or Renoume to his Person then when hée was most importunate to aske they were most readie to denye expressing his great Power to forbeare that hée desired and their slender reasons to reiect him The Letter I wrot you conteyned thinges indifferent neyther vnméete to be required nor worthie to be denyed perswading you altogether to beare more respect to my friendship then remembraunce to the iniurie my friende hath done you Wherein the griefe he published and the request I made ought sure to worke some impression in you séeing that hee is no other then a Tyrant who is not appeased by discréete Woordes and mollifyed by pitifull Teares that suffizing to Attonement betwéene man and man which God holdeth for acceptable betwéene him and Sinners And albeit no man ought to séeke his Reuenge as by the same to throwe himselfe into destruction Yet to him that is of base condition it is no dishonour to Reuenge where to the man of might and Power the most Honour is to Pardon For that in the World there is not a more hawtie kynde of Reuenge then to forgéeue an iniurie by vertue Notwythstanding I thinke there canne bée no rule certaine in the Action of Pardoning or reuenging wrongs For that oftentimes the offence bringes wyth it that qualetie that it can not bée Pardoned wythout committing a newe fault But the offence of my friende for whom I wrote béeing not of that Condition deserued to bée forgéeuen in common Christianitie and to bée dissembled of you bearing a Reputation to bée Discréete Wyse and not Passioned Suffer your selfe to be sought to since euen the greatest Princes are bounde to heare Suters Mislyke not opportunities when the necessitie of the partie deserues to bée pytied and disdayne not to receiue good Councell since amongest men there canne bée no greater Treasure Otherwayes if you bée Rigorous harde and obscinate albeit you may haue the Companie of many Neyghbours yet assure your selfe to want the Solace that is to be looked for in good frendes And so God giue you that you desire and defend you from that you deserue A Letter aduertising Parentes not to be Carelesse in the Education of their Children and that a man of honestie and vertue ought not to suffer ill resort or lewde demeanor in his house WHen Rome stood in her best Prosperitie it was defended that none should doe Sacrifice in the Temple of Minerua but onely the Matrons of the Cytie For which cause they vsed to couer the Images of men at suche time as the Women prepared to their Action of Sacrifice But afterwardes their curiousnesse was corrupted by the wickednesse of one Claudius who watching his opportunitie defyled the fayre Matron Obelina as hée founde her praying alone Wherein notwithstanding he was accused and detected of Sacrileage yet hée so solicited for himselfe by cauteile and corruption that for Money the Iudges absolued him béeing promised wythall by his industerie to possesse in that sort and place the fairest Ladyes in Rome which accordingly he perfourmed So that this wretched Claudius not satisfied wyth his proper Sinne labored to giue meane of offence to others Wherein he brought more slaunder to the Romanes for the practises he made then for his proper Transgression for that the one was a fault of nature and the other a wickednesse of corruption By these I wishe yoou to bée aduertitised and rebuked that in your house your Children are not onely Dishonest but Couers also to the vices of others which can not be without their great fault and your iust infamie for that in the vyces of the Children is due cause of Imputation to the Parentes If you know it and Dissemble it your Offence is the greater and if it bée not yet come to your knowledge it tournes to your more Negligence and Chalenge For that the Wyfe and honest man ought to kéepe more accompt of the Honour of his house then of the money in his Coffers since Money may bée redéemed wyth Money but the spotte in a house can not bée repurged wyth all the Treasures in a Kingedome The great Sacrifycator Hely was not Punished somuche for the Sinnes of himselfe as for that he Dissembled the vices of his Children which was iustly layde vppon him for that the Father carefull for the vertue and instruction of his Children ought to féede their infancie wyth Doctrine and frame their youth with Discipline Haue regarde to your honour and watch ouer your flocke Corret your familie and abollishe from your house infamie lest you deserue to be accused of all and of none worthie to be excused assuring you that as a man of reason ought not to be called wise so long as he suffereth his sonne to liue in vices So if you apply not the medicine in time the disease of your infamie will grow incurable and as a Cancker spred thorow your whole Posteritie It cannot bée denyed but inclinations much hurt young people euen so I holde it the greater ill not to haunt good and vertuous companies for that a wicked inclination may bée resisted but an ill Custome is seldome forgotten since there is nothing takes in vs more déeper impression then the thinges wherewith we haue continuall familiaritie So that the father that will well gouerne his Childe ought to holde him short and cut of the libertie of his fancie séeing that youth is not so tender to resist vices as most harde and incapable to receiue Councell Many and many be the faultes which men Committe in this worlde whose punishmentes God transferres to others except the offence of the Father for the ill Iustitution of hys Chylde whose Abuses and Errours resolue oftentimes to a Scourge of the Father for his negligence For how many vices the Father hath suffered in the sonne in his youth so many sorrowes shall afflict his old age as a due iustice for that he was carelesse There is no honest man hath a more cruell ennemie then that poore Father who suffereth in his house dissolute children For that where the
to stryke wyth our handes nor reproche or slaunder wyth our Tongues When I rebuke you for ministring such inciuilitie to the poore Moare you aunswered that it was an auncient custome of the coūtrey to call them so in which respect you helde it no offence to conscience to vpbreade them nor breach of ciuilitie to vse the tearmes where wyth your Tongue was most enured Oh that men of vertue and honor taking vpon them to correct a fault are bounde to great consideration of the estate and nature of the fault lest in séeking to reforme others they Condemne themselues as may be iustly imputed agaynst you who in tourning the custome of the Countrey to the helpe of your fault to call him Infidell you cōmitted the greater offence according to the saying of God to Moyses Take héede Oh Children of Jsraell that when you enter into the Lande of Promise you kéepe no custome wyth the Lawes of the Egiptians Wherein we are warned that if the Lawe of our Countrey be euill and the customes wicked we ought not onely not to alow of them but also not to obserue them since it is as lawfull to discontinue an ill Custome as to forbeare to doe ill and wyth as good lybertie may we reforme an ill Lawe though it hath stande by long continuance as to translate any auncient Garment and reduce him to the present fashion The reuerent Moare founde himselfe much iniuried wyth your wordes and the assistance not a little dishonored yea the remeynder of that race being in good towardnes to be adopted into the church made their reckoning not to become Christians if for their fayth they should be vexed wyth such reproches So that this your fault is the greater for that in following the Children of Hely you trouble such as are baptized and are the cause that others will not come to Christendome Vidi afflictionem populi mei in Egipto c. I am not sayth God to Moyses so carelesse as men thinke of those that serue me nor forgetfull to punishe offendours Since I haue opened mine eares to the cyres of my People in Egipt and doe sée the great tiranies which the Gouernours of the Kingdome vse agaynst them for which cause I will draw them into libertie and put the Egyptians to punishement Wherein wyth the exposition of S. Augustine vpon these wordes the Hebrues felt themselues not somuch wronged nor God was so greatly displeased wyth the trauelles they endured as wyth the particuler iniuries which they receyued of the Egiptians Which I beséeche you may warne you hereafter not to be so rashe and abandoned to wordes séeing I neuer knew any man minister iniuries to an other but there was inquisition made of his owne lyfe and doinges yea euen to the desiphering of his race which is falne out against your selfe for that at the instant when you reproched the reuerent Moare and called him Infidell there were that stoode behinde your backe that sayde secretly if he were descended of the Moares your auncestors were of no better Linage Such is the gaiue that People of ill Tongues doe reape who if they outrage such as are on line others will deface their progenie that are dead which being a iustice appoynted to such as are ministers in malice yet there it may be auoyded where is gouernement and restraint of Tongue And therefore I wishe you to vse Charitie to the ende you may finde recompence of Charitie and forbeare not to doe well the better to nourishe good example and kepe you from the imputation of the Sonnes of Hely A Letter to a Noble man touching familiarly how inconuenient it is for a man maried to haue a Woman frende besides his Wyfe SIr it brings no smal griefe vnto me that after so long intermission of letters there is present occasion giuen not to common according to our custome but to debate iniuries betwéene you and your Wyfe who as I vnderstande hath no lesse néed of Consolation then you of Correction Wherein by how much I labor to séeke out in whom resteth the fault by so much doe I finde you guiltie in the occasion and in her no want of reason assuring you that if I founde her as disordered as you are reported to be disolute I would as well pronounce her worthy of sentence as with all men you are holden voyde of merit And if there can be required of a man no more but that he bée good the same ought most of all to be expressed in a woman since in her is more subiection to iudgement and lesse habilitie to cloake or couer yea if her vertues appeare not in example her light burnes dimme and as a shadowe doth but delude the worlde which béeing farre otherwayes in the behauiour of your Wyfe and my néece it may please you to pardon me if in this Letter I defend her innocencie and proue your fault since of frends Councell ought to be taken and of parents remedie is to be ministred Corinthus a notable tirant afore he made choyce of his wife desired of Demosthenes to know what condicions his wife ought chiefely to be furnished withall to whom the Philosopher gaue this counsell Be sure sayth he that thy wife be rich to the end the necessities of thy life may be supplied and the countenance of thy estate plentifully supported Let her be nobly borne the better to minister to thy reputation and ioyne honour to thy posteritie Let her bée young to the end her seruice may better delite thee and thou haue no occasion to find mariage loathsome Let hir be faire the better to content thy desires and conteyne thée from straunge affections And let her be vertuous and wise to the end thou maist with securitie reappose thy estate vppon her gouernement For who takes a wife without these cōdicions is sure to find that which he feareth and misse of that that ought to make his mariage happy since of all accidents ordeyned to trouble the life of man there can not be a more infelicitie then to be ill encountered in mariage There is nothing in this world so perfect nor any person so thorowly accomplished to whom is not eyther further perfection to be added or iust cause of reformation or amendement And such is the infirmitie of our common nature that there are few of so full prosperitie who in some respect complayine not against the qualitie of their estate For many we sée are raysed to great wealth but they beare shame of their base linage some enobled by birth and parentage and yet are followed with pouertie Many blissed both with riches and nobilitie but they want the delite of children and some gladded with procreation and they eftsones made sorie with their ill demeanor And to speake of naturall thinges we find by experience that if the fire comfort vs with his warmth it vexeth vs againe with his heat If the ayre minister recreation when it is temperat it puts vs againe into passion
them his eares are open to heare them if they appeale to him in their aduersities and he accompanieth them wyth his holy Aungell to the end they erre not he beholdeth the calamities they endure and yéeldes compassion to the complayntes they make accordinh to the comfort of the Psalme O culi domini super iustos et aures eius ad praeces eorum Still touching the discourse of Religion and of the professors of the same ANd albeit these words of our Lord That who perseuereth not to the ende shall not be saued are generall to all Christians yet they concerne most chiefly such as be of the ministerie who being called to an estate so holy by how muche they are chosen as men most necessary and worthy by so much more doe they offend the maiesty of God if they renounce or leaue it Redite domino deo vestro sayth God by his prophet If you promise any thing to your God looke to offer it giue it For a man hauing once past his promise must consider that to doe any thing is an office and action of the will but the accomplishment therof is of necessitie The Church compelleth no man to take baptisme but after we be once receiued she hath power to constraine vs to liue like Christians Euenso there neyther is nor ought to be authority to enforce one an other to chaunge habyte or enter the ministery but being once possest of the orders we are bounde to kéepe our profession Yea it belonges to the ministers of the Church to know that the perfection of religion consists not onely to take the habyt to forsake the worlde and to be enclosed within the precinct of his vycarage and Churchyarde But with all to him appertaynes the passion of paines troubles and iniuries and to striue to resist his affections and lastely to be constant with his brethren For that to liue in order is a thing easie but to perseuer to the end is entangled with great hardnes Non cessamus pro vobis orare vt dignos vos faciat vocatione sua we pray to the Lord cōtinually saith the apostle to the end you may be made worthy of his ministery that is that you be thought méete to be called by him and that he call you as he is wont to call those whom he loueth God inuiteth all God calleth all and entreateth them to serue and follow him But amongest all others those whom hée calleth particulerlye those doth hée holde vp wyth hys hande and if hée suffer them to slyde hée is readie to helpe them vppe agayne Suche as bée called of God perseuere to the ende but those whom the Ennemie leadeth retourne eftsoones to the Worlde Great is the comfort of suche as are come into Religion guyded by the hande of God séeing it is aduouched in the Scriptures that the holy Ghost led Iesus into the Desart and the wicked spirite caried him vp to the Temple not with intention that hée should Preache but rather to throw himselfe headlong from the place There were many other places in Jerusalem more high then that which the Diuell led Christ vnto but he desired nothing more then to make Iesus Christ fal from the pinacle of the temple by that which we are instructed that greater vaunt doth the Diuell make to make one of those fal which are consecrated to Christ thē a hundreth of suche as Prophane and wander in the Worlde And therwithall we are taught that the fall which the seruant of God makes in the ministery is dangerous to the soule doubtfull to his conscience and most slaunderous to the common weale It is written in the discourse of the liues of the fathers of Egipt that one of those holy ancients saw in a vision the assemblie of Diuels and hearing euery one report the diuersitie of illusions wherewyth they had be guiled the worlde hée saw their Prince make greater gratulation and recompence to one of those ill spirits that had deceiued a vertuous man of the Church then to al the rest sturring thousands to transgression sinne two of the childrē of the great sacrificator Aarō were burned for no other occasion then for that they had transgressed in one Cerimony of the Temple And albeit in the congregation there were no doubt greater sinners then those two Children yet God saw cause to punish them and dissemble wyth the others the better to make vs to know that the estate of the ministers is of such perfection that that which to the world is estéemed ceremony the same to men of the Church is rule and precept and the breache of it a sinne mortal So that vntil the Church militant be ended and that we go to enioy the Church triumphant of necessity drosse will be mingled with gold chaffgo with corne the thorne grow with the Roase marrow ioyned to the bones and good men be consociat with the wicked yea and this is no small wretchednes that many times it is more hard to endure a wicked man in the ministery then all the temptations which the illuding spirit can sturre vp there Vtinam recedant qui conturbant nos Would to God sayth S. Paule such as trouble our common weale were deuided from our company the man of the Church being wicked doth this hurt in the congregation either to prouok others to sinne by his example or at least to sturre them to murmure by his vile perswasions séeing the pot that boileth to much casteth out his fatnes the troublesom sea reuerseth the ships the vyolent winde renteth vp trées by the rootes and fluddes ouer flowing their chanels spoile the corne Euen so the minister which is not studious or géeueth not himself to praier or lastly occupieth not his mind with some exercise of the hand much lesse that he preuayleth in his function but is an instrument of euil to such as he can make like to himselfe the first curse that God gaue in the world was to the enuious Cayne saying Quia occidisti fratrem tuum eris vagus et profugus super terram Séeing I haue bestowed thée vppon the earth and thou hast there defyled thy selfe with the bloud of thy Brother thou shalt haue my curse to goe as a vagabounde in the worlde and lyue discontented according to which wordes of God to Cayne I say that for a man of order it is an other Paradise the tranquillitie that he findes in the exercise of the ministery But to him that hath a will corrupted it is a Hell to be subiect in that place Sewer in good consideration there is not vnder Heauen the lyke tranquillity as to be in companie of good men and to pray to God in societie of such as be vertuous And as Christ would neuer haue giuen to Cayne so great a curse if he had not committed so vyle a Treason agaynst his brother So the Lorde neuer suffereth that any minister or man of the Church wander or go as a vagabound through the world but for
discretion of the doers for that according to Aristotle all the operations and mocions of man procéede of the vnderstanding and will. And therefore it is hard to iudge of the workes and dispositions of litle children till by encrease of yeares they enter into the vse of reason a time when they haue habilitie to do well or ill The same béeing the cause why the Cannon speakes not indistinctly of all children but onely of such as are somewhat raysed into yeares and age For it impugnes nothing the opinion of such as saye that litle children are without sinne but meanes expressely of such as are ten or twelue yeares of age who in déede are not exempted from sinne Mans estate which is the third age begins at fiftene yeares and continueth till eight and twentie according to Isidores opinion This age the Latines call Adolescentia for two reasons the one for their possibilitie and nearenesse to engender the other for that they encrease and rise into strength Touching the first it is referred to the beginning of this age wherein young men approch the power of procreation which was further from them in their childhode as hath bene sayed The second consideration beholdes chiefely the end of that age according to the opinion of many who holde that man encreaseth till twentie or two and twentie yeares which is the end of Mans estate But Jsidorus sayth that Adolescentia lasteth till eight and twentie yeres notwithstanding man doth not alwayes rise in increasing till then and yet it séemes that that age tooke his name directly of encrease for that then man comes to his perfect growth In the ages afore rehearsed Jnfancie and Puerilitie man groweth still yea and in one part of the third age which is Adoloscentia But in the ages following he groweth nothing for that he hath taken his perfection afore And therefore seeing all growing endes in Adoloscentia for after that age man encreaseth nothing the name of encrease or growing doth most properly appertaine to him Youth which is the fourth age entreth at nine and twentie and endeth at fiftie as Isidore affirmeth The Latines call it Inuentus by reason of the helpes and aides that the world hath of men of that age as in deede that title is most proper to him by reason of the force and vertue which men of that age haue In the former ages men are not knit nor haue their forces accomplished But in this age they haue their full strength and are well hable to endure all impositions of paine burdens or trauell In this is discerned the difference of the two opinions the one establishing seuen ages and Isidore reckoning but sixe Such as make a nomber of seuen deuide youth adioyning vnto him an other part which they call Virilitie But according to Isidore there is but one age and that is called Youth which me thinkes is not to begin at the end of Mans estate at eight and twentie yeres as Isidore holdeth But it were better to determine Mans estate at one and twentie yeres a time wherein he hath taken his groath and thereto establish the beginning of youth which is to last vntill thirtie yeres or there about and after it may succéede Virilitie which may endure vntill L where Jsidore establisheth the end of youth According to this order the names of the ages may go properly with them For Junentus takes his name of this Latine Verbe iunare signifying to aide or helpe and in that age men are most conuenient to be employed and of most habilitie to giue aide And Virilitie deriueth from this Latine Noune Vires signifying strength as an age wherein men being compleate are in there greatest force And so as the youngman is good to minister aide and helpe so in the man accomplished is good habilitie to do things of himselfe For to haue necessitie of aide is referred to the forces yet weake and not accomplished but to do any thing of our selues is a true signe of strength fully furnished Besides it is of common proofe that a man comes not to his full strength till he be thirtie yeres olde and therefore by good reason that estate of age may be called Virilitie But Jsidorus thinking not to seperate virilitie from youth sets downe other termes and limits to ages establishing the end of Mans state at eight and twentie yeres and not at one and twentie and appoynting the begining of youth at nine and twentie a season that best makes perfect the strength of men he puts no difference betwene virilitie and youth The fifth age is called Grauetie or Vnweldinesse Touching this age the two opinions aforesayd do differ in name only Jsidore calling it vnweldinesse and the other giuing it no title at all They both séene to take the commoditie of the Latine word the one calling it senectus and the other seniam notwithstanding it concerne diuerse ages This age of vnweldinesse begins at fiftie yeres and ends at thréescore and ten as Jsidore holdeth who calleth it vnweldinesse because the qualitie of heauines or waight makes fall all things lower And as in the other foure ages afore men grow either in stature or in force so in this age their strength séemes to determine and their bodies and partes begin to decaye decline to debilitie For vntil fiftie yeres man mayntaines alwayes his strength and stature but after he begins to feint as one that had runne his course and doth nothing but heape infirmities and weaknesse euen vntill death According to the opinion of such as establish seuen ages this estate of yeres is called old age wherunto Isidore consents not but calles that old age which begins at thréescore and ten and continueth til death though man liue neuer so long So that all the other ages are restrained to certaine limits of yeares but this last age is subiect to no terme for that the day and houre of mans death are not knowne Jsidore speaking of this age sayth that old age béeing the sixth age can not bée limitted nor made subiect to terme for that there is attributed vnto it the residue of the life of man which passeth the first fiue ages But touching all that hath bene sayd heretofore that euery age of the life of man hath his certaine termes and limits except the last It is to be vnderstand that al is spoken of the ages of men of our time and not of such as were afore the floud since in those seasons the age of men were a thousand yeres Neither do we meane the men of the second age which begonne from the floud vntill Abraham for that in that age there were men that liued sixe hundreth yeares and some foure hundreth as appeareth by the Doctrine of Genesis And yet those men sayth Jsidore had no more age then we and all their yeares limitted to a certaine time and terme except the last age whereunto could bée ascribed no certaintie of terme for that as it is found in Genesis
puts ende to his olde corruptions VVarninges for a Lady seruing in Courte VVhat true loue is Loue bredes mani vertues Properties in a tâ—ue louer VVho is not afflicted beares a signe that of god he is much forgotten Psal. 81. Iob. 6. In miserie it is one comfort to knovv the vtter most of our mishaps Thorough exercise of aduersities men are made humble To the most afflictions be but warninges The hart that is newely greeued takes his beste comfort when hee hath time to lament his losse Ezechiell 222. Vertues in the Queene Zenobia Description of Zenobia Aurelius the Emperour of Rome writeth to the Queene of Zenobia The answere of Queene Zenobia to the Emperours letter There can be no necessitie of pardon where is no fault committed The successe of warres followeth the innocencie of the quarell That comfort is vaine that takes not away the griefe The fruites of old age are infirmities griefe and sorowe Olde age like a drie vessell Old age no other thing then the example of sorow and care Olde men forvvard in will but weake in action It is none other thing to commauÌ„d the body then first to conquere the affections Suâ—fets and other innituities in old men The greatest feare that olde men haue is to die The lyfe of maÌ„ but a buble of water Old age the coÌ„sumption of the life of man. Differences betvvene our olde age and youth Enuie an enemie to vertue Enuie a branch of iniustice A poeticall example of an inuious man and a couetous maÌ„ Enuie a vice most auncient Enuie beares more malice to the vertues of men then to their goods The best remedie against enuie is to forbear to be vertuous It is hard to auoyd the eyes of the enuious maÌ„ Enuie denieth to giue renoum to such as are dead Custome of the enâ—ious 〈◊〉 Vertue hath no neede of praise Means to wake a man be called good Many thinges are of that qualetie that the wisedome of man suffizeth not to assure them God hath communicated all thinges to men sauing immortalitie Good and ill renoume liue euer Deceits of the vvorlde Gods iustice goeth by measure The prodigall sonne scornes at the sighes of the couetous Eather He is not riche that possesseth much Couetousnesse makes the horders to be hated and liberalitye dravves loue to the spender Honour couetousnesse of themselues contrary Perplexities of the couetous man. Dispraises in the couetous nigarde Pouertie more excelent then Couetousnesse Euery new mutation of mind bringes with it a new care He is wise that feeleth his trauels by little little All naturall thinges are subiect to chaunge In many iniuries ther is more securitie to disseÌ„ble a wrong then to reunge it Euery reuenge ministreth occasions of further crueltie VVhat anger is Discriptions of an angry man. No greater triumph then too conquer affections Repentance the very stipend effect of malice VVhere is no capacitie of councell there perswasions are in vaine Time reformes more thinges then reason Time hath power to moderate passions Infancie Puerilitie 2. Cor. 6. Gene. 8. Mans estate Youth Psal. 89 Infantia Puerilitas Adolescentia Inuentus Olde age There can be no amitie vvher is no vertue The magistrate ought too doe nothing of dishonor Science and experieÌ„ce the two principal pillors that vphold coÌ„mon weales No Rebellion excusable That pardon is wicked which bringes with it the hazard of a countrey Siciphus a great robber Ecce quem amas infirmatur Exod. Psalme 5. It is not conuenient to visite often an other maÌ„s wife in the absence of her husband The vertue of patience The vertue of constancie Magnanimitie Benignitie or softnes of hart Long suffering Humilitie The vertue of force Aduersity is no other thing theÌ„ the rewarde of some dishonest act 1. Cor. 7. why men bear greater bodies then women The fire and the aire incorruptible The earth and the water subiect to corruption VVhy men shyuer are colde after they be deliuered of their vrine VVhy men warming them sodaynly feele a greefe or ache in their finger-endes VVhy women lust after strang thinges when they are newly conceiued VVhy women and Eunukes haue a shirle voyce why little men are most wise vvhy poore men get children better accomplished theÌ„ others Difference beetweene the qualetie of a stoane wood throwen into the water whereof comes the alteration of louers why louers are striken by the onely sight of their Ladies VVhy Louers sleepe not a nightes VVhy Louess complaine for small causes VVhy Louers lose speache in the presence of their Ladyes VVhy Louers are shamfast to diclose their affections VVhy Louerr discern not the falts of their frends VVhy men be hoarse after they haue slept Signes and tokens of death in a sicke man. The originall of Saturne Iupiter Iuno borne both at a bourthen Neptune his name disguised Pluto borne Saturne taught the people of Italy the toile of the earth Iupiter maryed his sister Iuno Iupiter worshiped as a God How Neptune and Pluto had their names Disclosing of the transformation of Iupiter The vanity of the Pagans touching their gods Flora a publike curtisaÌ„ honored as a God. The philsophers acknowleged god The faith of perticuler Philosophers Poets touching the omnipotencie of God. Promotheus the first that shewed to the Egiptians a forme of ciuill lyfe Proper fictions of the Poets for many thinges To exact recoÌ„pence is an vpbreading of benefits receiued Ambicion the nourse of couetousnesse The oracion of the sauage man God raiseth one murderer agaiÌ„st an other No offeÌ„ce with out his punishment A reuenge infallible for such as rauishe the goods of an other VVher the conscience is not quiet the residue of the man is nothing but martirdome Of the wicked gaine of fathers comes iust losse of their children A publike fault must not suffer a secret punishment ¶ Imprinted at London by Henry Middelton for Rafe Newbery dwelling in Fleetestreat a litle aboue the Conduit Anno. 1575.
hurts we haue by our enemies are causes to decrease our goodes the vices of our children bring losse and spoyle to our honour And where it may happen that an honest man may not receyne a blowe of his ennemie once in his lyfe the enormities of his owne children are sufficient to make him dye euery hower So that the perplexities wée haue sometimes by straungers are disgested as thinges happeninge by straungers as the wound that is outwarde may gréeue but not perishe the intrales But the displeasures passing in our house pearse déeper and as a martyr languishe the harte euen to death And therefore by howe much the Father beareth pittie to hys wicked Sonne by so much hee vseth extreame cruelty againste himselfe yea that day wherein he ministreth not correction to his Sonne that daye doth he iustice of hys proper person and sendes his renowne to question The Romaynes had a Lawe called Faelcidia by which the first offence of the Childe was pardoned the Seconde punnished and for the third he was banished which Law if it were eftsones reduced to practise in these tymes wée should not sée so many youth runne hedlong into vices nor so many Fathers suffer blame for their negligence But because Fathers doe not chastise and mothers too muche suffer the childe takes boldnesse in vice leauinge to the Parentes occasion to lament but no lybertye of remedie Where you wryte to me that you are old that your infirmityes make you weary as though you liued to longe I wishe you not to reckon your age so much by the nomber of yeares you haue lyued as by the many trauelles you haue endured For that to sensuallitie to liue a hundred yeares séemes but a short time and to the harte that is heauie and sorrowfull the lyfe of a hundreth momentes is too long and wearie It must not suffize you to séeme to bée olde but you must bée so in déede séeing he onely may bée called olde who puttes ende to his olde vices For little doth it profite to haue your head Graye and your Face Wrinckled if your lyfe follow younge customes and your minde Féede vppon Greene desyres the same béeing the cause why Olde men weakened wyth vice and Sinne are Subiecte to feare Death and to dye soone béeing wyth nothing so ill contented as to bée deuided from their vices The Author writeth to his Sister seruing in Court Partly hée instructes her how to liue in Court and partly satisfyeth her request vnder a short Discription of Loue. WEighing wyth the nature of the place where you are the qualetie of the affection I beare to you I dout whether it were better to vse playnesse according to good meaning or dissemble and so leaue you better contented For by the office of nature I cannot but warne you and yet to the place where you are nothing is lesse acceptable then to be instructed the Court béeing a place that sometimes couereth or séeth not the faultes in their frendes or else takes all thinges to blame and findes nothing in their foes that they may lyke But béeing my Sister I will vse my authoritie though not to please you yet to perswade you and acquite my selfe béeing farre from my profession to deale in matters of loue I that haue vndertaken the direction of consciences And albeit my other trauels priuat exercise make me very insufficiēt to debate with you to your ful satisfactiō yet taking the opportunity as it is I had rather put my imperfectiō vpōiudgment then leaue you not instructed hoping you wil no lesse answer for mine honor then for your sake you sée mée readie to hazarde it to Question Where you write to me that he that presented you wyth your laste Iewell was your frende and Louer I denye it since there is difference béetwéene him that Loues and one that is a Friende For a friende doth alwayes Loue but he that Loues is not alwayes a friende Which may bée well prooued in your Ladyes of the court For that in Seruice and Amarous deuotion you haue many that Serue you Follow you and desire you who may rather bée called your Louers then your Friendes since they intende no other thing then the practise of pleasure being as voyde of intent of mariage as they are of vertue Yea hauing not the Spirite to iudge of honest Loue nor true intention to follow it they bring oftentimes dishonor to their Ladyes whose simplicitie for the most parte falles into Slaunder by the Sutletie and malice of their Seruauntes Suche one I feare is hée that hath béestowed the Iewell vppon you which then you may best discerne when you finde him to Promise much and perfourme little assuring you that then hée vseth the Sleyght of the Fowler who wyth a Swéete Call bringes the Byrde to his Nette and deceaues her to her Destruction Consider therefore the place where you are the Race that you come of and what you pretende The Courte giues you Libertie to doe muche ill and little Instruction too Follow that is good And if you Stande not Faste vppon those Vertues you Learned in the House of your father the place it selfe will infect and change you since frequentation drawes into one felowship societie of Estate things that of themselues are different remēber also that to such as desire to be vertuous the house of the Prince is a schole house for their better instruction and a place helping to their aduauncement Wherein if any miscarie the falt may be more in their proper negligence then in the will of the Prince since to maydes of honor seruing in Court it is a greater aduauncement to be maried by the fauor consent of the Prince then by the patrimonies or portion which their parentes can leaue them I haue oftentimes written vnto you that if deuotion and conscience leade some women into Religion vertue and good name rayse others to preferment in court Therefore I aduise you lay not vp great confidence in your beautie much lesse presume vpon the greatnesse of your race For in Court for one Gentleman that makes loue to your persones you shall find twenty that spend the whole day to iudge of your liues since beautie without vertue and high kindred wythout good conditions is no other thing then as a goodly gréene Trée that florisheth with leaues and blossomes and brings forth no fruite or as a stately carued Image which men take great pleasure to beholde but are gréeued when they finde it dead and without qualitie You and the other Ladies your companions would haue me write what loue is wherein it consistes and what be the fignes and tokens of true loue estéeming me a man of studie and an auncient Courtier This office I might better tourne vppon your selues for that your beauties standing in the eyes of men leading them to sue to serue to solicit and to loue you mée thinkes it belonges to you to set downe the discription of loue and to me