religion of Christ For if the minds of men instructed with precepts of Christian religion are thereby made cowardlye and dasterdly and by those olde and vnclean ceremonies in which Godlye honoure was doone to the Idols of wicked men they were incited to valiantnes surely they seame to be preferred before the rules of our religion But consider with thy self the foolish madde and erronious opinion thou hast helde They whiche haue truelye tasted of Christes religion are not moued with the flyinge of birdes the scrychinge of shrechowles nor the intralles of beastes threatninge some dolefull euent They are not troubled with earthquakes with thunderclappes with any prodigious and monsterous wonders To conclude there is nothinge that can daunt or dismay the mynde of a Christian man. For he is so trayned that if hee should se all the worlde egrelye bente to battayle if hee shoulde see all manner of daungers deuysed and prepared agaynste hym if he shoulde see euerye thinge rounde aboute set on lighte fire and almost consumed hee notwithstandinge through an assured hope and confidence shoulde remayne vnchangeable neither be discouraged through the terrour of any mischiefe First because he beleeueth that he is garded and defended with a mightye and puissante armye For he readeth in the holy scriptures that there are garrisōs of Angells whiche defende the Godlye from all iniurye and in tyme of neede qualifie the outrage force of the enemye For Iacob knew him selfe with this strength to bee fortified when he declared that he saw the tents of God. Agayne when the Syrians army was euen vppon Helizaeus readie to deuoure him and his seruaunt stroken with great fear cryed for help feare not sath Heliseus and be of good courage for our number farre excedeth theirs And it foloweth in that holye history And when Heliseus hadde made his prayers to god hee sayth O Lord open the eyes of this boye that hee may also see And the Lord opened the eyes of the boy and he sawe and behold a mountayn al couered with horsemē and fiery chariotes that compassed Heliseus rounde aboute And that no man may thinke that God dealeth but with fewe in that maner it is written els whereof all them whiche with a pure and vndefiled hart embrace righteousnes and honoure God in all singlenes and simplicity The Angell of the Lorde hath pitched his tentes rounde aboute them that feare him He therefore which doth faithfullye creditte those testimonies and doth vndoubtedly beleue that he is by the power of God protected can in no wise tremble with feare but wyth a lustye and boulde cowrage will vse that sayinge that in another place is writtē If tentes stand vp agaynst me my hart shall not feare If a battaill rise vp against me in him wil I put my trust And that place also These in chariottes they in horses but wee in the name of the Lord haue our hope reposed They beyng vanquished weere slayne but wee beeynge of good courage caried away the victory This hope therefore I say will not suffer the familye of Christians to be weake and fayntharted Further the cogitation of immortalitye and a certayne foreknowledge of glorye to come what force hath it to the confirmation establishing of their constancie Caesar reporteth that the Frenche men were maruaylously stirred vppe to all prowes and valiauntnes throughe an opynion that the Druides did perswade thē to be of which was that the soules of mē were not subiect to death but after their departure passed from one bodye to another and therefore castinge a part all feare of death they valiauntly tooke in hande wayghty and daungerous enterpryces not makinge accompte of lyfe Whereas they were perswaded that death was nothinge els but the chaung alteration of lyfe and passinge of the soules from bodies to bodies And is it euen so in deede The auncient Frenche men through a moste vayne opinyon grounded vppō a vile fond superstition feared no māner of daunger and shall Christians feare death who beleeue not through a slender opynyon but throughe a constāt trust and affiaunce that after they haue departed this lyfe they shal obtayne most perfecte blessednes For what is moore manifestlye knowen in Christian religion then that all they that embrace iustice and godlines after that they are losed out of their bodies as it were oute of bonds shall as it were flye vp into heauen that they mighte obtayne worlde without ende euerlastinge glorye Agayne what is more deepelye printed in oure myndes then that the bodyes whiche are nowe vtterlye consumed shal bee agayne restored and beeynge wyth celestyall and heauenlye bryghtenes illumyned shall bee agayne vnyted to the soules wyth so fyrme and sure a league and band that it can bee by no meanes vyolated and broken that we beeynge after suche an heauenlye sorte renewed mought enioy al perfect eternal pleasurs both in bodye soule He who in this poynte is fullye perswaded beleeue me will neuer vnwyllynglye and wyth a grudgynge mynde departe from this lyfe intermedled wyth so manye myseryes calamityes Lastly what should I speak of the infinite wōderful loue with the which they that are truly entered into Chrysts holy profession are euery day more and more nflamed This vndoutedly is moste euidente that our minds are by no meanes so muche incited and stirred vp to hazard aduenture our liues as by loue and charity For to him that is in loue nothinge seemeth harde and all thinges are moste sweete and pleasaunte which are enteprysed for the attayninge that thinge which is vnto him moste deare and tender In so much that he not onely contemneth death which seemeth to all men most terrible and dreadfull but sometimes perswadeth himselfe moste willingly to desire the same That if loue lightly begonne betwixte man and man and grounded on very small causes hath such force that it causeth the contempt of death what may be thought of the excellencie of charitie which is through the gifte grace of the holy spirite moste liberally powred into pure and vndefiled mindes by the force thereof Christian Nobilitie supposeth all the sweete pleasure of life to be reposed in labours and perils despising all pleasures of the bodye and the britle estate of honoures and all aboundance of worldly wealth And being greatly inflamed wyth the desire of Christe it cannot be remoued from Godlines neither wyth threatninges nor wyth terrours nor wyth straunge and newe deuised punishmentes To conclude this loue maketh a man thincke that all tormentes which he suffreth for Christes sake whom hee tenderly and earnestly loueth are lighte and pleasaunt Furthermore nothinge is so much desiered and wished for of Christians as for the relligiō of the euerliuing God to loose theyr liues in the middest of the most exquisite tormentes of the body that can be deuised Which truly is not to be wōdered at For whereas loue turneth aside the cogitacion of the minde from feare it muste needes be that perfecte and godly loue is
free from all felowship and coniunction of the body desire nothing els but to behold their maker neither cā they reape any cōmoditie or conceiue any pleasure of things beneath in these lowe parts And to thinck this substanciall workmanship was made cheiefly for vnreasonable creatures or for the vse of trees plantes it were a thinge to absurde For were it not a thing farre vnsitting wyth the maiesty of God to haue framed so great and wonderfull a worke for brute beastes and creatures voyd of reason and vnderstanding and therefore ioyned vnto him by no kinde of affinitie and likelines God hath not therfore deuised this so goodly a frame for himselfe for Angels for the fruites of the earth for liuinge creatures voyde of reason but for man made of body reasonable soule consistinge of both those natures cōioyned that he might both with his outward sences vew the excellent workemanship of the worlde and also conceiue in minde deepely the exceding glory greatnes of the workeman Wherefore all the world with the beauty pleasure therof was ordeyned for the profite and vtility of man Firste and principally that hee mighte haue a dwellīg place wherin not onely the body should be nourished comforted wyth diuers sondry fruits of the earth which it aboūdantly bringeth forth for the maintenaūce sustentacion of all lyuing creatures but also that the minde obseruing through vnderstanding iudgemēt the works of Nature with the varietie pleasure and delectacion thereof might by a proper peculiar foode which chiefly consisteth in the manifeste seinge of the truth be fedde and receyue his solace and contentation That when the order settled rule and constant gouernment of so greate a woorke should stirre vp exceedingly the minde of man it mought also induce him to the cōtemplacion of the chiefe and principall workeman So that the goodly proportiō and frame of the worlde mighte be a schole and a certayne way and trade of learning wherby man might be taught to honour and worship his lord maker And thus it is cleare apparant that the most high mighty God hath for mans sake made and created fruites and cōmodityes which the earth wyth wonderfull plenty yeldeth sensible creatures all maner of soyles whatsoeuer the seas ouerwhelmed wyth a grosse and foggie aier the heauens the firmament the sterres by whose gentle mouinges much good happeneth to all lyuing creatures Man was not as yet created when God had prepared for him so beautifull so rich so bountefull a kingdome At length when the world it selfe was fully finished he made man his body of earth and be breathed thereinto a soule finely fashioned accordinge to his owne Image and similitude Here may you see manifestly the originall and beginning of the most excellent noble soule of man which being deriued and taken oute from no other thinge then the spyrite of God and being inclosed in the body as in a worthy vessel retayneth a deuine forme pure and deuoyde of all filthye corruptiō Then the body was not infected wyth any vice whereby reason mought be disturbed or the minde it selfe with darcknes ouerwhelmed The first mā therfore knew all sciēces vnderstoode the causes of all things was sufficiētly learned in the rule and discipline of life beinge instructed by no other teacher then God himselfe the giuer of all knowledge wisedome And he did not onely excel all other creatures in the comely shape feature of his bodye but he was farre beyond them all in the amiable and the most excellent and deuine shape forme of the minde For both parts thereof were wyth so singuler passing clerenes enlightened also vnited with such concord agreement the scarcely any surer concord or any more decent and seemely maner of comlines could be imagined There was in the mind no errour no motion in the sence wherby the rule of reason might be disordered whereas reason it selfe as it were in a perfect flourishing cōmonwealth so in a peaceable quiet estate coulde very easlie restraine all raging affections The minde therfore had no kinde of let and impediment wherby it might be hindered from daily contemplacion But the vnderstandinge capacitie of mā being flourishing quick bent to the search of highe matters when it had found out and discussed the nature of all thinges that were contayned and as it were hidden in the ayre the sea earth beneath it was not satisfyed with those things which were vnder the circle sphere of the Mone and with those things which mighte be seene but woulde needes pearce the clouds and search the nature of heauen it selfe And being thus made of so excellent a dispositiō and nature was also indued with those vertues which excede the common state of man by the exercise and fruition whereof he might be the more assured alwayes of the loue and grace of his lord maker For the charecter figure of true perfect iustice which prepareth the minde to all holines is the most surest bulwarke and defence therof was deepely imprinted in him There was therein a firme and assured constancie of vertue the exceedinge perfecte shape comlines of honestie it self Againe he had his wit tyed to no kinde of necessity neither parcially inclined to any cause nor intermedled with any kind of affectiō or perturbation To be briefe God hauing shewed himselfe so liberall bountefull towards man he made him presidēt chiefe ruler of the earth appointed him a Princely place for his habitaciō The Grekes call it Paradise a gardeine flowing with most pleasaunt springs most delectable and decked with great store varietie of sweete smellinge flowers most fit to liue in in all felicitie pleasure In this most pleasaunt seate mā was placed that by that place which they say was high and mounted alofte he mought learne not onely like a ruler and gouernour wysely to guide the sterne thereof but also thereby be admonished with discrete gouernment free liberty to take vppon him the charge and rule ouer all other lyuinge creatures In the ordering of which kingdome he folowed not a written law but the law of nature that is a most perfecte order agreeable to the deuine nature of God which they terme the chiefest and most soueraigne law of all other Furthermore there was a promise made a reward appointed that if he did administer the gouernment assigned vnto him godly righteously he should enter into that heauenly kingdome and euerlastinge blisse the which in this life he would so much desire This was the first estate allotted and appointed to mā this was the first beginning foundatiō of that Nobility whereunto man aspired in which no man can note any thīg but that which is right honourable worthy of high estimacion Whereby it is euidently to be perceiued what a miserable miste of darcknes auerwhelmed the mīds of them which hauing theyr soule created by the prouidēce
at the first a great and glorious shewe yet doth it not reach vnto that absolute perfection of vertue that wee woulde gladlye attaine but wholye consisteth in the practise of Policie rather by the opinion of men vpholdeÌ„ aduauÌ„ced then set forth through the true cleare and diuine light of perfect holines I haue thought good the grounde and beginninge thereof more deepely considered by diligent studye to search and trace out what is the full force and nature of true and perfect vertue that that beinge considered and manifestly knowen we might euidently beholde the figure and image of that noblenes whose substaunce is pure whose qualities perfite whose figure most delicate and excéedinge beautifull For séeinge that noblenes of birth procéedeth from vertue it standeth with good reason that we should take those to be the worthiest and noblest houses which hath spronge of that coÌ„staÌ„cie inuiolate godlines which is not through vaine pompe and glorious ostentation ratified but through sinceritye of good life and vpholdinge iustice generally allowed and confirmed In this worke therefore distinguishinge that vertue which consisteth in opinion from that which is true and perfect wee purpose verily to describe the excellent qualities of that nobility which by the benefit and ordinaunce of Almighty God is geuen to them that professe Christianity But forasmuch as vertue in his right nature may not be knowen except it be fully agréed vppon what is that soueraigne good and chiefe felicity whereunto duringe our liues we direct all our deuises and dooinges forasmutch as vertue is nothinge els but a redie way guidinge vs to the chiefest and perfectest ende of all those thinges which possibly we can in mans life desire therefore whereas the last ende must bée knowen before we may vnderstande what vertue is first of all we wâ—ll endeuour to declare what is that last ende purposed to man vnto the which we are by nature ordeined and from whence all honour and dignity hath flowen and wherein chiefly is put the state of mans felicity For we cannot so mutch as by imagination seclude nobility from vertue and excepte vertue worcke to some good end and purpose it ought not to be called properly by that name It remaineth therefore that without the knowledge of mans felicity no kinde of nobility can in any wise be founde or perceiued Furthermore whereas it is the property of a Noble minde and excellent nature to clime higher and to aduaunce his minde to the beholdinge of thinges in Heauen and not regarde the vayne shéewe of transitory pleasures it is apparant that he is most noble worthiest of honour which desireth some one thing most principall and excellent Therefore I am determined in this first booke to declare what felicity is also to tret of the estate dignity of maÌ„ lastly of his decay fall great misery that by this meaÌ„s I may haue occasioÌ„ to declare vnto what dignity worthines hee is restored what honour through Christianitie he hath attained But now I am instaÌ„tly to besech you most renoumed Prince that you wil teÌ„der these my doings with like gentlenes and clemencie as you haue alwaye most gratiously fauoured such which haue born towards you a faithful loial hart For I shall think my labour wel sufficiently rewarded if I may vnderstand that this my good will was vnto you acceptable offered in dilatyng this kynde of argument VVHerfore that wee maye repete this matter from the beginninge it is manifest that all menne hathe fyxed before their eies some certayne marke or end vnto which they direct their doinges whatsoeuer is inteÌ„ded in this lyfe And al men with one voyce call this laste end a life blessed florishinge and happye deuoyde of all kynde of miserie and abounding with all kynde of felicity But wher in this felicitye consisteth there hath bene alwaies among mortall men a verye greate and a continuall dissention in so muche the most part of meÌ„ hath not accorded in one opynion For suche as euery mans Phantasie is suche an opynyon touchinge the chiefest and soueraigne good dothe he embrace For at the beginninge they that gaue themselues ouer wholy to carnall and sensuall delightes nether coulde withe their eyes beholde the moste excellente parte of theymselues they eyther in riches or lustefull pleasures â–ª supposed that last desired ende of man to be reposed For some of them did verely think that in aboundance of all external commodities felicitye was conteined and those commodityes which onelye their vnderstaÌ„ding was able to reach vnto by store of welth they saw procured Some other when they were not able to conceyue any greater delight then that which with a sweete pleasure moueth the sences supposed felicitie to be replete with all kynde of ioye and pleasure and therfore did with all earnest endeuoure seke to embrace the pleasure of the body But they which were afflicted with any greuous calamity eyther tormented and shaken with an incurable maladie of the body or weer vehementlye oppressed wyth aduerse fortune suche placed the whole perfection of blesed lyfe and chiefe happines in the sound and perfect health of the bodye and in suche meanes as coulde ridde and dispache them from all such distresse and misery But the intollerable errour and exceedinge folly of suche semeth rather with banninges and curses then with woordes and argumentes to be refelled as a thing more woorthy of coÌ„demnation then confutation For who seeth not their furious madnes who sith we consist of body and soule onely make accouÌ„pt of one part of themselus and that truely which is in nature farre inferior to the other that which is common to vs with brute and sauage beastes But the other parte they do neglecte which is euerlastinge and hath in it imprinted the figure and true Charecter of the diuine nature Agayne other there are that wee leaue this abiecte and vile kynde of people who beeyng endued wyth more vnderstandinge and conceiuinge muche more of the woorkes of nature dooe couet wyth all care and industry to atchiue to the titles of honour and dygnyty for there is by nature ingendred in vs a certayne sparcle of excellencie and noble courage kindling in vs a desire of honoure and principality whiche in those men that are of a princely mynde doth most euidently appeare and shew it selfe And yet these in this one poynt are muche deceiued and greatly misse the mark for they frame theyr life accordinge to the opinion of the vnlearned people and repose the chiefe poynt of true praise and commendation on the vain brute and estimation of the foolish and rascall multitude Lastly they are greatly to be reproued for that they desire preheminence and auctority as the last reward of al their lyfe For that laste and soueraigne good wherunto wee should directe all our actes ought to be constante certain permaneÌ„t not variable britle of smal continuance neither suche as the common people shall determine or coÌ„firme by their sottish reason
them they that make reporte of their aduerse and crooked fortunes wherewythall they were oftentimes tossed from poste to piller giue vs moste certayne and euidente notice of the intollerable burden of mannes miserye For they that in their worldly affayres had verye good and prosperous successe coulde not escape those hard brunts and ineuitable calamities wherwyth mans life is compassed on euery syde what maye wee thincke of all the residew which by all mennes confession were vnhappy and myserable But admitte Fortune were vnto any man so fauourable and bountiful that shee woulde heape vppon him all commodities that possibly hee could in his life requyre commonly we shall see him haue some Tragicall ende beinge eyther forlorne as a Caytife or trussed vppe like a Trayter The which thinge happened to Polycrates of the I le of Samos who when hee had lyued in greate prosperity during the space and terme of all his life was at length taken of his enemye bereued of his life and spoyled of all his goods What shoulde I here speake of the death of Cyrus What should I make mention of the ruthfull ende of Cambyses What should I call to memory the heauy lamentable and dolefull death of Pōpeie the great To what ende should I recite a number of other who haue yéelded sufficient matter of most pityfull lamentations in tragedies and other solempne stage-plaies Whereas daily the course of common life geueth vs to vnderstande that there is in the whole earth no kind of liuinge creature more subiect to al kind of miseries thē man If therefore accordinge to Aristotles opinion these good thinges eyther of the body or fortune to the full furniture of a blessed life are required And the euelles cōtrary to them make our life wretched and miserable no man I assure you can be accoumpted happy For their is no man but is sometimes greatly disquieted with horrible mischiues or at least which is to the same effect dreadeth not day night al misaduētures that may happē to man much like vnto those which are sayd to bée in hellishe torment Aboue whose heades great stones of flinte most ready still to fall do hange and seemeth falling aie to crush their pates with all Therefore that man of so great iudgement hath bestowed all his diligence in vaine by settinge forth vnto vs such a felicity which al men woulde wishe for willingely but no man can attayne possibly If so be that he that excelled all other in wit in industry in iudgement coulde not redely see what was to be desired in this life What may wee thincke of the rest whose iudgement was farre vnlyke whose conninge and knowledge in the searchinge out of high and subtile qestions was farre differinge such as the Stoikes were ANd the chiefe of this Stoike secte was Zeno a man bothe sage and continente who thoughte him selfe through vertue sufficiently able both to withstand the prickinge griefes of sorowe to escape the threatninge thūderboltes of frowarde fortune because he was very well armed with onely vertue for the body he set at naught and measured felicity onely by the qualities of the mind Notwithstandinge he taught such kinde of doctrine which no wise man will beléeue excepte he be wedded vnto his opinion for often times many doe stande in argument more that they mought seeme constante then beinge thereunto induced by reason and vnderstandinge I saye hee mainteyneth such kinde of learninge whiche may in no wise of the learned be defended and is skofte at of the ignorant For he would that the minde of man should be so firmely staied and grounded vppon constancy that it shoulde at no time so mutch as one iotte be moued For he thinketh it an hainous faulte to be tormented wyth griefe or care to be inclined to gratious fauour and mercy to be inflamed with any desire to be prouoked with wrath hatred or any perturbation of the minde In this condicion of life voide of all affection which the Greekes call impassibilitye hee thinketh the soueraigne good conteined so that he which hath attained it may be takē for a man absolutely wise a Kinge a blessed and happye man Againe as touchinge the rest theym as sottes as seruile men steyned wyth all kinde of dishonestye hee contemneth and nothinge regardeth First and principally therefore whereas hee placeth felicity in the dignitye worthines of the soule of man so that the vertue thereof can by no griefe of the body or pinchinge paine and calamity seuered from that blessed and happy estate of life Herein he hath disputed more stoutly and valiantly then wisely and truly For whereas the minde is through the coniunction of mutuall loue fast tied and vnited to the body truely it can sincke into no wyse mans heade as longe as they remaine one if the bodye be through calamity afflicted but that the minde eftsoones languisheth and is disquieted If therefore the Stoikes opinion is to bee folowed teachinge vs that the heauines dolour of the minde worketh mans miserye then must it folow consequently except they will wrest the truth from vs by violence and tell vs that senses are deceiued in thinges most cleare and euident that no man were he neuer so wise can attaine felicity in trouble and vexation of body For if we wanted our senses and that our bodye it selfe were not of our nature then a man of meane perceyueraunce might be persuaded that he whose bodye were tormented with fire were neuerthelesse happy But where as we consist of body and soule howe can we duringe this life suppose that to be felicity which hath regarde only to one parte of vs and in miserable distresses leaueth the other Especially whereas by the necessarye operation of nature when the bodie feeleth paine the minde suffereth the same Therefore men of great wisedome and Iudgement hath not affirmed without great consideration that the appetite of anger and desire hath bene ingraffed in our mindes for two causes that the myndes themselues should haue good regarde to preserue those bodies whose guides and keepers they ought to be That is to witt that they should by desire for bodily sustenaunce couet thinges méet and conuenient and by anger should eschewe and auoyde thinges hurtefull and daungerous Therefore whereas wrath and desire are in vs by nature it cannot be againesaide when there is a shew of any excéedinge good fortune or great euell imminent or likely to follow but that oure myndes stirred vp with a kinde of more vehemency are either more redy with ioy and pleasure to gratulate that which happely commeth to passe either more stil and pensiue to bewaile that which hath vnfortunat y chaunced And whereas this terrour of feare that I omitt to speake of any other passion hath once by the wrestlinge of nature assayled the minde it hath streight waies vtterly ouerthrowen the Stoikes felicity which consisteth chiefly in security And that they conclude all matters with their owne argumentes what can be shewed out of their
diligence For whereas all kynd of dutye is framed and fashioned by the mynde he can do nothinge lustely valiantlye forcebly whose mynd is not kindled and wonderfully inflamed with ardeÌ„t desire And wheras they take it for a thing already grauÌ„ted vnto theÌ„ that euery affection is contrary to reason that no wise maÌ„ wil graunte whereas they see reason it selfe prescribeth lawes to al affections of the mind and sheweth them how farre forth it is lawful for them to ranige And therfore according to reasoÌ„ we somtimes waxe angry cholerick we hate we loue we pitie we feare many things that may ensue we greeuouslye take present mischauÌ„ces we are stir redde vppe wythe greate desire wee are moued marueylouslye wythe ioye and pleasure Which affections when they excede measure they are to be restrayned with the bridle os reason and vnderstanding not to be extinguished and put oute vtterly Therefore the motions of the mynd doe not impugne reâ—son whereas they for the most parte by her rule and gouermente are leade and ordered Certes lyke as in the sea such quiet and calme weather is not to be desired where with the floud may not be with the lest puffe of winde troubled but rather such open aire wherby the shippe at the stearne may sulke the seas wyth a mery gale and prosperous wynd euen so there is to bee desired in the mynd a litle puffe and as it were a blowing billow to hoise vp the sayls of the mynd whereby the course therof may be made swift and certayn And euen as askilfull and couragious horseman doth not alwaye delight in a softe gentle pace but sometymes geueth his horse the spurre to the end his stede should moue more lyuely So by reason sometymes the perturbations of the mynde are stirred and pricked forward that we mought more chearfully dispatche our busines Therefor what can we make of this felicitye which a man by no meanes may obtayne if it could bee gotteÌ„ it nothing furthreth the good estate condition of men And wheras they argue the onely vertue accoÌ„plisheth a blessed and happy life they seem not to vnderstande what the nature of that word is for vertue caÌ„not so muche as by imagination bee conceiued to bee anye things els but a thing perfecte in his kynd absolute But what force of with be it gotten by neuer so much study and diligence is of that power and nature that is able to con◠〈…〉 that infinite gredines and desire that is by nature ingraft in our mindes of thinges both many and wonderfull Againe by what vertue I beseech you that I may leaue other thinges vntouched is a man ab e to diminish or stake the feruent zeale of tracinge out the truth wherewith they are most tormented which woulde fayne be accouÌ„pted perfect wise men Either hath there bene anye man a liue which hath attained the skill of all artes which hath vnderstoode the reason of all naturall causes which hath had the knowledge by wysedome to rule and gouerne a common wealth All thinges are hidden so in the excéedinge deepnes and bosome of nature that there hath bene at any time no questiâ—n so plaine and easie wherof profound learned clarkes hath not geuen diuers and intricate iudgementes For howe harde is it to open effectually the argument wee nowe entreate of and presently haue in hande and I assure you we are not able sufficiently to discourse of the nature of the body soule which playnly proueth what slender perfection in knowledge learninge we are able to attaine vnto Therefore howe may this wise Stoike haue through vertue his contentation when he infinitly desireth the science of those thinges whereof he is ignorant neither only doth couet the knowledge of those thinges which he seeth with his eye but also would vnderstande manye other thinges whereon hys minde runneth whereas he himselfe is not able throughly and perfectly to knowe the nature of the leaste thinge that is But then we suppose that the estate of the minde is perfect when the minde it selfe is so fully fraighte with vertues that there is nothinge els which it may desire No man I thinke by this time doubteth but that the chiefe and soueraigne good caÌ„not consist in single and bare vertue which the Stoikes so highly extol when neither in vertue are coÌ„teyned al thinges which to the estate maintenaÌ„ce of a man are required nor our mind with vertue alone can rest coÌ„teÌ„ted especially desiring those things that by no meanes that man can worke are to be attained For all humaine thinges whether they be externall or els worthy induements of the body and minde are streyghted into a litle and narrowe compasse but our minde hath bred and naturally ingraffed therein this affection and disposition euer vnmesurably and insatiably to desire some one thing of great excelleÌ„cy worthines And easier maye you with a litle drop of water quench the fiery flames of Aetna then slake the vnquencheable thyrst of desire that naturally possesseth the mindes of men In consideration whereof wicked naughty persons are not to be rebuked because they haue infynite desires but beecause they desire thinges vnlawfull and abhominable For it is geuen vnto vs by nature to haue vnsatiable desires but to haue wicked desires that procéedeth from a disordered custome and leude conuersation For truely neither he which doth endeuour with al study to atchiue to honour and worship kéepeth order and measure in the desire of honest thinges But let vs feyne imagine some one to haue attained that felicity which Zeno hath reposed in onely vertue Let him be exquisitely learned in all sciences Let him be merueylously spoken of for his excéedinge and great vertues Let him haue if it please you all those good thinges which are within and without the body for as much as bothe the Academikes and Peripatetikes are of this opinion that these thinges are to be rekoned of and had in estimation as the instrumentes and handemaidens of vertue As strength puissaunce goodlines of personage souÌ„dnes of senses perfection of health and many other of like nature then ryches and substance gentility honour children florishinge and indued with al noble qualities frindes not wauering but tyed with an assured knot of perpetual frendship Last of all yf you thinke good that the Epicure maye not so mutch as bende his browe against vs let the abundance be graunted vnto him of all pleasure with that which the bodie the minde might be delighted againe let him haue cause neither of feare or lamentation if it may be possibly attained through mans counsell and prouidence This man saie you may be thought of all other most happy as who aboundeth in all thinges which appertaine to glory prosperity and pleasure But if you woulde demaunde of this good felowe whether there were anye thinge els which he could finde in his hart to possesse no doubte he would cry out if he meane not to glose and
vesture to cloth himself whom the sharpenes of no kinde of weather could greeue offend neither had he about him any staine vnseemely thinge for the couering and hiding wherof he might be carefull And hee had a law giuen him that he should exercise that free will that was geueÌ„ vnto him in the practise of vertue that at length hee myghte by hys owne demerits deserue to bee of the numbre and company of heauenly sainctes And the lawe was that he shoulde not presume to touch the fruite of a certayne excedynge goodlye tree whyche conteined the knowledge of Good and Euill God gaue him this commaundement not that he disdayned that maÌ„ whom he had manifoldly blessed should haue the vnderstandinge thereof but that by that meanes hee woulde the better forsee and prouide those thinges which apperteined to his good estate and preseruation For he knewe ryghte well that if man were sette at libertye hee wooulde strayght way worke his owne confusion So therfore God did moderate his libertye that hee agayne myght restreine the same by a very necessarye and expedient lawe Neither did hee so muche forbidde him to eate of that fruite as that he shoulde not slippe in to that which by that fruite was meante and signifyed For whither this was signifyed that he should not meddle with those causes or search by his own industry to attayn the knowledge of those thinges whiche his capacitye coulde not reache and comprise Or that he should not in the choyse of good and refusall of yll vse rather his owne iudgement then the will and pleasure of the almighty by whose wisedome he shoulde yeelde hymselfe to be gouerned or this that hee shoulde not inclyne him selfe to the loue of those good things whiche are mixt and intermedled wyth a nuÌ„ber of euills For in the scriptures to knowe is earnestly to desire and followe Therefore I saye whither he gaue that commaundemente to man that hee embracinge that soueraygne good that is not entermedled with any euill shoulde vtterly refuse other good thinges whiche appeare faire and pleasant and yet are corrupt and poysoned what more wholsom precept and commaundement might haue ben ordeined more profitable for maÌ„ For our wits are vtterly confounded and cloyed with the search of those causes the excedinge deepenes wherof oure wittes maye not be able to compasse and in any affayres to folowe our owne brayne and not to be leade by the wysedome of God it is a moste vndoubted token of oure fall and vtter confusion but to be lead awaye from that good thinge which is most principal and chiefest of all other beyng deceiued with the swetnes of any vayne and transitory pleasure is to be holden generally as a thinge daungerous and deadlye This was the estate of our first parente which should haue bene most happy blessed if hee had not bene acquaynted with that huge and cruell monsterous beast that hath brought to all nations pestilent infections and vtter decaye For when that Prince of darcknes vnderstoode that aucthor of all sinne and wickednes â—nd chiefe captain of those angels who as we haue declared puffed vp with pryde would through their own power be lyke vnto the immortall and euerlastinge God and therefore fell into the lamentable and pitifull pytte of perdition I saye therfore when the deuill saw man made of earth ascende vnto that place of glory from whence he fel he through enuie waxed whote and imagined all kynd of craftes and suttelties to destroye and vtterlye ouerthrowe the state of mankynd Takinge on him therefore the shape of a serpente assaulteth through guiles and fayned sleights the woman whoÌ„ he thought to subdue with lesse laboure for that shee was fraile and the weaker vessell He therfore enticeth her with swete and sugred woordes allureth her to the eating of the fruite forbidden Bearyng her in hande that as sone as shee shoulde take a tast of that most pleasant apple shee shoulde eftsones be inspyred wyth that heauenlye knowledge of good and euill The woman therfore beeynge marueylouslye allured with the fairenes of the tree and also inflamed aboue measure with the desire of that heauenly science and wysedome was easely induced to drinke that cuppe of deadly poyson offered vnto her by that most pestilent Serpent Thus the woman neglectinge the commaundemente of the moste hyghe God and gratious geuer of all goodnes by whose fauour and mercie shee receyued lyfe and was indued wyth many giftes folowed the counsell of her most deadlye enemy inuitinge also her husbande vnto that wofull and bloudye banquet This was the original and beginning of the misery of maÌ„ this was the roote of all euills Herehence proceeded death immortality which afterwardes increased more more and with most cruell tyranny oppressed all the world For as soone as man had yeelded himselfe by sufferance to bee corrupted with the filthy contagioÌ„ of that foule fault that euill immediatly ranne to the vaynes and searched euen the verye bowels of the bodye and at one time did slea murder both bodye and soule Whiche the siely and wretched soule of man incontinently felte when it perceiued it selfe seperated and haled from God from wheÌ„ce it toke his beginninge and by whose diuine power it mayntened lyfe when it vnderstode that the bodye was not to feele harme or iniurye by sharpenes of ayre and at lengeth shoulde be bereaued of life after it had passed through diuers distresses most bitter and greuous lamentations and sorowes and of deathe and mortalitye these weere certayne and euident signes and tokens troublesome motions in the bodye whyche declared the myndes inconstancie affections subiecte to no rule of reason and vnderstandinge and vile chaungeable and waueringe desires For this was moste iustlye decreed that hee whiche had broken the commaundemente of his lorde and most impudently and wickedlye stode agaynst his will and pleasure in like maner should haue those whiche before were obedience rebellious and contrarily disposed assaying most desperatelye to inuade and ouerthrowe the fortresse of reason And whereas two things especially belonged to maÌ„ that is to excercise him self in action and contemplation and therfore was indued with a reasonable soule that in what soeuer he toke in haÌ„d he shoulde wysely gouerne euery affecte of the mynde and imploy all the power of his soule in the searchinge oute of heauenlye wysedome he in both these partes was deeply wounded For the mynde when the cleare lighte thereof was extinct wherwith it before glistred gloriously laye now ouercast with darknes and obscurity and the whole order of lyfe beynge as it were with darcke nyghte ouerwhelmed was welnigh put beside his rule soueraigntye so that although in that darckenes some glimse of lighte appeared yet coulde it not thereby be guided to the ende desired For the reasonable soule was miserably afflicted and wounded deepely and diuerslye tossed mith troublesome stormes of the mynd whiche it coulde by no meanes resist Then shameful filthines shewed it selfe before
saith he hath appeared in the Earth and talked with men And Ioell doth with these wordes stirre vp all Godly men Reioyce O you sonnes of Sion and be glad in the lorde your God for that he hath sent you a teacher to instructe you in all righteousnes Therefore after that the voice of that heauenly docter in darkenes gaue lighte had instructed mankinde with the rules of true religion and the discipline of wisedome and had taken away the gréedy mindes desire of humayne aâ—d traÌ„sitory pleasures and had sheewed them that nothinge in Earth was greatly to be feared not death which killeth onely the body but doth not so mutch as touche the soule not want of children lacke of friendes pouertye and such like which if they ircke and greue the carcas yet neuertheles the good estate of the soule which is immortall they cannot hurte and had taught them afterwardes to imbrace charitye lyberality temperaunce when he had deepely imprinted these thinges in the minde of man and had confirmed the hartes of his folowers and auditours with an assured hope of immortalitye and inflamed them with a feruent desire of diuine perfection who can doubte but that nowe not an image and shewe of vertue but the wonderfull excellency of perfect vertue allured them that were borne to renoume and after a merueylous sorte inflamed What shall wée say In that he did not only teach them is exercise themselues in all honesty and godlines but also coÌ„firmed their strength whereby they mought be able constantly to perfourme those thinges that he afore had taught them Which also by holy Oracles and Prophesies was afore shewed The eies saith he of the blind shal be opened It is not to be vnderstoode that the holy Prophet did prophecie these thinges onely of bodyly eies For all those thinges that haue bene declared vnto vs through the instinct and inspiration of the holy ghoste by those excellent menne are not to be applyed to the body bâ—t referred to the mynde and soule Againe it foloweth The eares of the deafe shal be opened He calleth them deafe which hath shut their eares to the inteÌ„t they would not vnderstande the will and pleasure of God of whome Ieremye speaketh Beholde their eares are vncircumcised and they cannot heare Notwithstandinge Christe of his meere mercy hath brought to passe that the deafe with their eares shoulde receiue good instruction I pray you what foloweth afterwardes Then shall the lame leape as the Harte and the toungues of the dombe shall sounde forth the praise and glory of God. What is vnderstoode by the lame they are not ignorant which are but yonge and simple schollers in diuinity For they are lame that haue any kinde of let or maime in their soule by the impediment whereof they are stopped in the race of piety godlines who can neither endeuoure by force of streÌ„gth nor by any meanes so deale by swiftnes of runninge that they may obtaine the rewarde of vertue Therefore consider and ponder with your selfe how manifoldly the soule of man is blessed by him that restored the liberty of man and browghte hym out of daunger and captiuity Who gaue sighte to the blinde opened the eares of them that were deafe gaue swiftnes to the lame so that like Hartes they are able to runne vppe to the toppes of the highest mountaines and make engines to destroye Serpentes Lastly infantes suckinge babes and dombe men can vtter Hymnes of praise and songes of thanks geuinge But in this chiefly God did deale with vs moste lyberally that wheras we were before altogether lost and forlorne no parte of oure life voyde of miserable wretchednes nowe by the greate goodnes and healpe of Iesu Christe wee are restored to oure former felicity And yet his benefyte in this one poyncte farre exceeded all other that he poured into man largelâ— his wisedomt and grace and wyth continuall care and studye preferued his holy lawe not ingrauinge and curiously caruing the same in tables but most deepely imprintinge it in his harte and mynde For now nothinge letting the mynde beynge in great felicity and blessednes it did wholie yelde it selfe to all kynd of righteousnes and celestiall discipline the vertue and power of the most high and euerlastinge God shewed it selfe moste louinglye vnto the soule of manne beynge his owne image and liklines which he in his creation had endowed with al grace and vertue and now appeared and gaue vnto it a clearer light and did inflamed it with an earnest desire of heauenly wysedome And if the Lawe be nothinge els but a right and perfecte rule of reason assuredly that reason which not onely by nature but that whiche is muche and farre better and by the prest and readye helpe and power of almightye God was made so perfec that it mought easelye applye it selfe to folowe the will and pleasure of God it canne not bee gainsayde but that it coÌ„teineth the law of god For thus it is writteÌ„ in the Prophet Hieremie This shal be the couenant which I will make with the house of Israell After those dayes fayth the Lord I wil geue them my law to possesse the bowels of them and wil wryte it within their hartes And this lawe is Christ himselfe euen he which is called the wisdome and power of God the father who is to mortall men an example of rare and excellent vertue and the onely means to gouern their lyfe by beynge alwayes present wyth those myndes which of vnpure he made chast holye and be kindleth them beyng stirred vppe with the motion of the holy spirite of God to the desire of immortall glorye And wheras by the capacity vnderstaÌ„ding of man there can be nothinge comprised greater then the power maiesty and godhead of Christe whiche we knowe is presente alwayes with vs by whose grace wee are moued to imbrace true and perfect vertue certes there is notonge so eloquent no discourse of man so copiouse and so rhetorical that can declare sufficiently or effectually set fâ—th the exceedinge greatenes of the mercie and â—lemencie of god And nowe me thinke I see most renowmed Prince that I haue through a certayne boldnes incideÌ„te to young men rashelye and aduenturously taken vpon me so great an interpryce as I shal not in any one poynt happely discharge For I am entered into the discourse of those thinges as it were into the deepe and mayne Sea with the profouÌ„dnes whereof all eloquence and oratory of maÌ„ must needes bee confounded and ouerwhelmed But what doe I speake of the vnderstanding of manne The heauenlye Powers themselues caÌ„ scarcely through their diuine and angelicall vtteraÌ„ce worthely handle matters of so great importance so farre of is it that the tongue of a mortall maÌ„ ofteÌ„ defyled with vnpure and vnsemely speaches can with exquisite learninge describe the wonderful benefites of God bestowed on man For is there any manne endued withe suche singularitye of iudgement that hee is able to conceyue muche lesse
Greeke that Vngi in latine whyche in oure tonge is to bee annoynted THere was in tyme past an oyntment of greate holines and vertue white wonderfull solemne ceremonyes made wherwith they that were ordeined Pryestes Princes and Prophets were wont to be annointed And that it was lawfull for no man to enter into priesthode eyther to take vppon him the maiesty and aucthority of a Kinge except he were anoynted with this holye oyntment it is a thinge more commonly known then that itne deth by any man more amply to be discoursed And how Prophets should haue the same poured vpō them it appeareth by the histories of kinges For ther God commaunded Elias to annoynt Ahael and Iehu and to create one king of Siria the other of Samaria Further he addeth Thou shalt anoynt Helizeus the sōne of Saphat and appoynt him a Prophet in thy roome It was not therefore at that time lawfull neyther to execute the office and dutye of a kinge nor to enter into holy orders of Pryesthode nor for Prophettes sometimes by diuine inspiration to foretel things to come or to enterprete any difficulte or secrete misterye except they had beene before with this oyle anoynted and consecrated Not truely because there was that vertue in Cassia or Cinamome or other sweet odoures tempered with oyle that without them wee should thinke no man able to attayne honour and soueragnetye But no doubte ther was another kynd of oyle secret and spyrituall wher of this compounde deuised by Moses was but a shadowe and outwarde signe without whiche no man could as his estate required gouern a kingdome no man vncorruptly exercise the most holy functiō of Priesthode no mā through the diuine spirite of Prophesie foretel things to come For no other thinge is this kynde of oyle but the ayde and assistance of the holy spyrite alwayes at hand and a heauenly gift by Gods gratious goodnes bestowed vpon pure and vndefyled myndes by the power whereof many abydinge here in earth haue after a sort obteyned the estate and condicion of heauenly wightes This is that oynment wherewith Christe was washed from top to toe as it is written The spirite of God resteth vppon me for that he hath anoynted me But Daniell doth not onelye Prophecye of the annoyntinge but sheweth that it is limitted within the space of iii. score and x weekes within which tyme it should come to passe that the stayne of sinne should be cleane washed away and the gilte of impyetye satisfied and the chefe of thē which are called holy should be annoynted not with any such oyle wherwith the bodye mought be for a shorte tyme through the swete smell and pleasant sauoure delighted but whereof the soule should receiue endles comforte euerlasting ioye and pleasure Which is more plainly in another place declared in this wise Whō God hath anoynted saieth hee with the holy ghost and vertue And whereas al those functions which haue bene of olde time in some signe signifyed bestowed on diuers men were after a most excellente order and all at ones to be bestowed on Christ For his euerlastinge kingdom his most high priesthode was by diuine oracles foretoulde and he was called many hundred yeares afore the excellent Prophet seyng therfore he was after a wonderfull order to bee magnified with all glory and to be aduaunced aboue all men to the higheste estate of honoure meete it was that aboue all other partakers of the same inheritance and glory he shoulde be annoynted As it is wrytten in the boke of Psalmes Thovv hast loued rightuousnes and hated iniquity therfore God euen thy God hath annoynted the vvith the oyle of gladnes aboue thy felows A drop of Myrrh and Cassia hath destilled from thye garmentes He therefore aboundinge with sweete smelles and precious oyntmentes and therefore called by the name of Christ beyng appoynted kinge of kinges and aduaunced to the higheste dignity of Priesthode partaker of all determinations and purposes of God being the dealer and worker in them so gouerneth all thinges that he obteineth for vs at Goddes handes peace attonement and inspyreth into our myndes all good lessons and precepts of wisedome things far beyond the reach and capacity of mannes knowledge Therfore all those worthy tytles of Power holines and spirituall perfection in this one name of Chryste are conteined Seeynge therfore of that whiche plenteously abounded in Christe or kinge some parte was also deriued vnto them that walked in his wayes and folowed his aucthoritye whom he calleth bretheren companions pertakers of all those good thinges that should be geuen vnto himself therefore of good right the name of Chryste was applyed to theym and they were tearmed Christians eyther because they worshipped Christe or because they weere partakers of the same annoyntinge For thus it is written in Iohn You haue the annoyntinge from the holye one and you knovv all thinges And agayne shortlye after hee sayeth The annoyntinge that you receyued of him remayneth in you no neede haue you of anye man to teache you but his annoyntinge shall teach you all thinges Wheras therefore the vertue and efficacie of this annointment is suche that it is able to creat kinges to make Priestes to inflame the harts of al men with heauenly motions it is no doubte but that al true Christians are partakers of the perfection of all those worthye and honourable functions for they are not onelye kinges or chosen to bee pryestes as Iohn wryteth in his Apocalipse but they haue also a wonderfull knowledge of the hidden and secrete misteryes of god For more iustly maye you cal hym a kinge that here I mought omitte to speake of the incomparable riches of that eternall and spirituall kingdome which vseth the restraint of the Law of God to moderate his lustfull desires and to brydle the euyll affections and vices of the minde and directeth all his actions to the princely precepts and royall rules of Christ then hym that liueth in Princely aucthoritye and lyke a vyle drudge is a bond slaue to shame and sin More iustlye may youe call hym a pryeste whose holye and deuoute prayers doth farre and by a great many degrees excell in respecte of the perfection of pure relligion the sacrifice eyther in morning or euening vsed in old time then Caiphas who wyth sinfull hands did celebrate most detestable and horrible sacrifices More iustly maye you terme him a prophete which by the instinct of God knoweth many things which are aboue mans capacitie and knoweth the ready and most certayne way to saluation then Balaam who being blinded with desire saw not destruction for him prepared Diuinely therefore was spoken that Godly saying of Moses when he disputed of the worthines of Christian men You are quoth he a chosen people a Princely or peerles Priesthoode See how he ioyneth wyth the dignitie of a kinge the authority of Priesthoode For hee by no meanes would haue those auctorities seuered For he cannot wyth a good conscience exercise